¶ TWO GODLY AND learned Sermons, appointed, and Preached, before the Jesuits, Seminaries, and other adversaries to the Gospel of Christ in the Tower of London. In which, were confuted to their faces, the most principal and chief points of their Romish and Whoarish religion: And all such Articles as they defend, contrary to the word of God, were laid open and ripped up unto them. In may, 7. and 21. Anno. 1581.  
By john Keltridge, Preacher of the word of God, in London.  Psal. 119. verse. 128. 
I esteem all thy precepts most just, and hate all false ways.  Prou. 4.14. 
Enter not into the way of the wicked, and walk not in the way of evil men.  
¶ Imprinted at London by Richard Ihones, dwelling without Newgate, near unto Holborn Bridge.   

TO THE RIGHT Honourable, Sir Frances Walsingham Knight, principal Secretary to the Queen's most excellent Majesty, and of her majesties most honourable privy Council, etc.  
AT such time (right Honourable) as I at the request of certain my dear and well-beloved friends, had been at her majesties Tower of London: partly to have some talk with the jesuits, and other Seminaries deservedly there imprisoned: partly to see if the Lord would have quickened them after great preaching and much conference, with many and very learned men that came thither: I did find, that the travail and study of theirs, hath to this day taken so small effect, as not only the jesuits are more and more stiffened in their errors: But also, they are become so senseless in feeling, so blunt in attaining, so wicked and malicious in resisting, so disloy all and spiteful in hearing, so sturdy and malapert in withstanding openly the teachers of the Gospel; as the people are upon the same dismayed, zealous and godly men discouraged, and all forts of people most pitifully distracted, that either here or see them at any time.  
Wherefore may it please you to understand, that for divers causes, I have given unto your Honour this brief and short Confutation of their Heresies. First, that their damnable and gross errors though they may be seen of all, may yet (especially) be known unto you: For I do think, that the reformation and order to be taken for these Heretics, doth lie (in especial) on your shoulders, and is required at God's hands of the Lords of her majesties most Honourable privy Council: Secondly, that it may appear, whensoever these wicked men shallbe called to an account, that then they will not be able to deny or dissemble that which they affirm: For the most principal, though not all their Articles, are confuted in this book. thirdly, I am of opinion, that esperiallye your Honour hath to discern the spirits of these men, in as much as you be in the number of those, that in Room, (together with many other of the nobles in this Realm) were threatened to be burned by the Pope, if he got you either quick or dead: The last and the chief cause is this.  
As your Honour hath been always a favourer of the Gospel, and most forward in Religion, so I trust that God will now move you, to have a more care of his poor Church then ever you had. It is not unknown how God hath loved this Realm, sithence her majesties most gracious and happy reign among us. The like rest with such quietness, the like peace with such blessedness, the like comfort with such happiness, was never seen under any Nation and people, as we have had under her Majesty. Now at length, after so long and prosperous and peaceable government, to put this Realm in fear and dread of that wonted Tyranny, which antichrist the Pope practised upon us. To stir and move up by way of alienation the minds of men, and the faithful hearts of England: to make us remember the blood that was shed of old time by the Pope, to compel us again to sorrow over the bodies of our dead, and over the Saints whose blood was shed, and over the multitude of good men, that were taken from us: There are in the steed and room of those bloody Fathers, risen and now in process of time grown up, their bloody and unnatural sons. Among these, some would have hathed their hands in the hearts of our people, as Saunders in Ireland of late was purposed to do, (and it is not to be thought that he was there alone.)  
Some writ against us, as though we were Haereticques, and account us worthy to be put to death: (what would these men do, if they had us in their hands?) Of which sort is, john Owlet, and one, Campion: who both of them have presented their minds most praesumptuously to the right Honourable the Lords of her majesties privy Council: some also have spread abroad their damnable and seditious Doctrine, thorough out many places in this Realm. Such be the jesuits, the Seminaries and other Scholars of the Pope, that be now in her majesties Tower of London: Now, all these are come hither, and sent in of late days by the Pope, to disturb us, and raise Tumults in this Common wealth. And all these are the children of such Fathers, as persecuted the Saints: or they be home borne children, & brought up in England, being the wicked sons of wicked Parents: and they all have been maintained by that man of sin, antichrist. For all which things, it cannot be gainsaid, but that these practising Heretics, are most worthy to have the law of God in execution against them, which he hath set down for them in his Book. I do well remember what our Fathers, and Forefathers did: David at the hour of his death, called to mind the iniquity of a man of his, that shed blood: and when he lay on his death bed, he said thus to his son Solomon: 
1. Reg. 2.5.  Thou knowest what joab the son of Seruiah did to me, and what he did to the two Captains of the host of Israel, unto Abner the son of Ne'er, and unto Amasa the son of Jether, whom he stone & shed blood of battle in peace; Do therefore according to thy Wisdom, and let not his hairy hairs go down to the grave in rest. The same also said David, of the son of Gera, the son of jemini of Bahurim, neither did he account him innocent. It is well known, what worthy and warlike fellows the Papists slew, and how they were cunning men at the Battles of the Lord, and as ready to resist and fight against Satan in spiritual skirmishes, as Abner or Amasa either ever were, in defending their Cities for their master David: It is necessary therefore, those good men should be remembered, in as much as they were slain so traitorously: And now the rather, are we all to think upon that treason of old, as there are risen up disloyal and wicked men to trouble us: Irreverend & disobedient persons, to provoke us: faithless, and hollow hearted Papists, to disquiet us: foolish and erroneous jesuits, to inveigle & withdraw us from the Lord. These are they have practised so many things against us, this many years: these are the wicked, whom the godly have feared; these are the disturbers, have disquieted this Realm; these are the conspirators have withholden the hearts of the wicked, from their loyalty; these are they, that if God had not been on our side, would long ere this have overthrown us. We know that Papists, were authors of rebellion in the North. We know, that as in the Shambles men sell meat, so in their private assemblies, have these wicked ones, both bought and sold us of England. We know that many a time, the Pope hath sent secret messengers hither, and have stolen away many of the subjects hearts. We know that news hath very often been brought over, how the time hath been appointed, that King Philip should have eaten bread, and given his Soldiers drink in Lēd●●. We know that multitudes of Papists, having been taken, examined, and imprisoned for the fame: they have said openly, that they hoped one day, to see their golden day. It is seen of all men, what numbers have been taken 〈◊〉 Mass, in despite of the Gospel. It is seen of all, how many have for treason, not only been taken, but executed in London. It is seen of all men, that they have used witchcraft, sorcery, & enchantment, to destroy the Lords anointed. It is seen, how unquiet her majesties Realm of Ireland hath been, and all only thorough them. It is seen, what signs and Crosses, the Papists have had brought over, as is their Agnus This, and other Tablets, which continually they wear about their necks, as tokens to be known by, if time served. And it is seen and perceived of all openly, how that innumerable Bulls, and Pardons, have & are continually sent over by the Pope. And can or may, true and faithful Christians see all this, and not speak? Nay, the heavens & the earth, cry out against them; and if both these should cast out their slain and dead bodies, which sometimes the Fathers of these men have killed in this comen wealth: we that live now, were never able to abide the yelling and crying, the sighing and groaning, of our Fathers, our Mothers, Sons, Daughters, Kinsfolk & neighbours, and of all forts of people some, for the unspeakable torments, wherewith these wicked and ungodly Baalites have tormented them. And now they think the time to be at hand, in which they may imbrue their hands, and a fresh again be drunken with the blood of righteous men, which hope, which trust, which confidence, which desire, which practice, which sight, which thirst of theirs, cannot be extinguished, if God either stay not their pretended purpose, or that some speedy reformation, and sharp discipline be not sought after, for these Heretics. And albeit, we be ready to pawn both our lives, and ourbodies, in the quarrel of the Lord, yet have we a care of the Family and house of God, to keep the wild Boar of the wood from devouring it. Undoubtedly, as Achan troubled Israel, 
Josh. 7.21.  in taking of the excommunicate and forbidden things, so have these jesuits, with their companions, that of late came into this Realm, grievously provoked the Lord, and moved us, in bringing over their whorish, forbidden, and Babylonish garments with them. 
Gen. 35.4.  True it is, that all the Trinckettes, and rubbish they have, is nothing else but Ceraphims, and the same strange Gods, or some such beggarly, and unmeet trash, as the Patriarch jacob took from them of his household, when as for very shame, he buried them under a Terebinth Tree in Schechem. Their worship is all one, with the worship of Aaron, when he offended in making the golden Calf. Of which sin committed, Moses was so afraid, 
Exo. 32.20.  as in the same, he let fall the Tables of stone, and they broke: but Moses dealt with them, according to their iniquity for all that, and he stamped the gold, of which the Calf was made off to powder, and made the Israelites drink thereof.  
And this was much that Moses did, but Asa the King did more than he; 
1. Reg. 15.12.  For he put away the Sodomites, and banished the Idolaters out of the Land, and he removed Maacha his mother, and disinherited her of Crown and dignity, for that she offered Sacrifice to Priapus. Notwithstanding, jehu did more than did he: 
2. Re. 10.26  for he killed all the Prophets of Baal, and suffered not one of them to live, he defaced the Temple of their Gods, and made a Drawght house of it for ever. And jehoiada the heigh Priest, 
2. Reg. 11.4.  together with the young King joas, killed the Idolatress Athaliah as she fled for her life out of the Temple: Ezechias did wonderful things in his days and he spared not an Idolater in the Land. How josiah dealt being but a young Prince, and how he visited, and went thorough the Realm in his own person the book of the Chronicles and Kings of juda do declare: 
2. Reg. 22.8.  He put the Idolatrous Priests to death, and was so zealous in the behalf of his God: that he burned their bones, and sacrificed them up, upon their own Altars. We are not ignorant (right Honourable) of all the Statutes, Ordinances, and decrees from age to age, which the primitive Churches have both made, and confirmed against the Idolaters of there time, what the Emperor Constantinus did, appeareth in Eusebius, 
Euseb. in vita. Con. lib. 3.  and how he dealt in Phaenitia and in Cilitia with the Idolaters. Theodosius, as witnesseth Theodoretus, 
Theod. lib. 5 cap. 20.  did refer all his study to the suppressing down of the Idolatrous Gratian'S. And I do remember, that Leo in his Epistle 
Leo. Epist. 66.  requireth of Licinia, Eudotia, Augusta, that she would root out those Heresies spread abroad, by the roving Monks in Palestine. Therefore seeing their children are sprung up in our days, and in their steed are risen up as wicked and as great Idolaters as were they. It is very heigh time they should be looked unto among us. For my own part I do protest, that if any thing hath made me to write, it is the Lords quarrel, and the fear of his name that hath done it. And in the same I have great reason moving me thereunto, which your Honour shall understand, and they all perceive, that shall read this Book. But it hath grieved me most of all, and stirred me up especially, in that I have from time to time, seen and viewed the impudent behaviour, and bold presumptions of the Papists: Among whom, some men of late time, in a sound speech, perfect tongue, fine wit, and choice phrase (as they did think of themselves) have rashly encroached upon her Majesty, and upon your Honours, the Lords of her majesties Honourable privy Council, with sundry of their books: Thereby making us believe, that because they durst do it, they did it well. Of these Master Harding was the first, that revolted and ran away from Christ, but never returned, who by this time knoweth, whether he did well or evil. And Osorius, did but the other day send abroad his Connfections, to poison the young Fry of England: who, as he flaunteth it out in a leaf or two, yet halteth he in many places, and speaketh very roughly, and breaketh out every where unpleasauntly, and then healeth up the wound so rawly again, as that his gleaned and piked up corn, stolen words, borrowed ware, deceitful style, quavering Notes, and slanderous speeches against the truth, be wundered at, and greatly pitied of all cunning workmen. Moreover the other day was the like seen, for the Snow hath not yet fallen upon the ground, nor yet hath the Sickle been put into the Corn, sithence one, to name Campion, and an other, to name Owlet, have cast out Rebellious Pamphlets, and offered combat to all the learned in this Realm. Now, all these men, for that they wanted credit and estimation where they lived before, are content like Masterless men, to go abegging and ask for entertainment abroad: Therefore have they praesumed to enter the Court gates, and there to open their peddlers Packs, and to set out to sale their counterfeit merchandise, supposing that because her majesties Subjects upon hope of amendment, have in all clemency been borne with all to this day: Therefore also they should look for the same favour, and good words both of her Majesty and your Honour's hands, as a reward given them for their slanderous and schismatical Libels. May it please you therefore, with the same eyes, and like heart: as you have to this day most Honourably continued, so also to turn back, and look upon the learned with in this Realm. It will be known unto you, that God hath so blessed them in England with all kind of furniture, Timber, Wood, and Stone, fine work, wrought work, and needell work, gold, silver, and all other kind of Science, Art, and knowledge, both divine and humane, as all their outlandish falsehoods, robbery, pilfering and stealth, with their foolish and misshapen Quiddities, lose arguments, broken reasons, falsified Scriptures, coloured and disguised Authors, are never able to be compared, or come near unto us. For why? the Lord is on our side, and he raiseth up both the eloquent and the good man: As for those men, what have we to do with them, seeing they are bewitched with falsehood and lies? The Lord our God is he that we must follow, his voice must we here, and as for those that bring not his word, the Lord shallbe revenged on them himself. For my own part, what I have set down against our adversaries the jesuits in this book, in the same I will not be my own judge, but I will refer that I have spoken to the indifferent Reader, and he, all that I have done unto the Scriptures. The Lord, the true and righteous evermore, the God of our fathers that hath always been with you, kindle your noble and virtuous proceed more and more, that you may be a light and fartherer in the same, to all those that love and fear the Lord: And the Lord grant, that his countenance may shine upon us, that his word may be known rightly, his laws and commandments observed diligently, the virtuous and godly men defended mightily, the wicked and obstinate punished severely, and his goodness and mercy spread abroad openly upon us all. That her Majesty may reign long time over us, to see the judgements of our God put in execution, that her Grace may see an end of all unquietness, dissension, and strife, and establish peace, unity, and concord in the Church of God. Amen.  
Your Honour's most humble to command, john Keltridge. From my Chamber in Holborn at London. june. 10.   

To the Readers, and faithful Christians, health and peace in Christ jesus.  
THe great love that the Lord our GOD hath borne to the Church, neither is it, neither can it be hid from any man: and if we which have now Itued in the same many years, be not either stuffed and choked up with his manifold benefits, or careless & secure, for that they have been so plentiful. Then will every faithful and good man say, as I say, that of all Nations and Countries under heaven, we have hitherto lived most happily. For if Wars were looked for, the Lord hath turned all to peace: If conspiracies and Treasons were practised, they have been revealed from time to time: If Insurrections were made, they the authors have been suppressed immediately: If Foreigners and strangers have determined any thing against us, their pretended devices never took effect: If at any time they have purposed to spoil us, the Lord hath delivered them into our hands: If the heavens have portended any great thing, or the earth hath shaken her pillars against man: or the Elements in flaming manner, cast forth their sparks of fire: yet have all these most strange things (to this day) shown their force, declared their effects, and plainly manifested their angry countenances, against other Nations and strange people, not against us of England. So that I may say, happy are we, if we may continue happy: and blessed be we above all other, if we be still blessed of the Lord: and most of all are we to praise our God, if hereafter we shall be able to stand, as hitherto we have done, which he only knoweth, not man. Of this I am certain, and for the same I have a good warrant: that if our sins be not come up unto the brim, if our iniquities be not ripe, or our manifold transgressions, come up before God, then have we not to fear any thing: but whatsoever kind of affrighting it be, howsoever men's hearts do fail them, or what rumours and signs of alterations the wicked do forecast in their hearts, all shall be turned to the best, if we have not provoked the Lord. In very deed it is true, that the Lord is able to remove our Candelstitke: that the Lord is able to carry us into a strange land: and he is of power to hang up our haps upon the willow Trees, and enforce us to sing a song of Zion in Babel. Yet let Israel be of good cheer, and you the people of the Lord comforted, for if you will fear the Lord and obey him, all things shall go well with you, 
Deut. 28.2.  all the blessings of God shall be powered upon you, and you shall stand in fear and dread of none. But and if you disobey the Lord your God, and cleave not unto him, all the plagues and curses set down in his book shall overtake you. 
Levi. 26.14. Lamen. 2.17  I tell you of a truth, that if we look not to our ways, and take heed to such things as the Lord our God hath forbidden us: without question he will bring such a thing to pass, as all the ears of men that hear thereof, shall tingle at it. For my own part, I am persuaded, that even now God hath begun to beckon his hand, and shake his rod at us: and of the same, I will yield certain reasons. 
Pride.  First of all, the pride of Zion is great, and her daughters have wandering eyes, and stretched out necks, & they mince it in the streets with their feet, as if only they had a care to live here, and to do nothing else. 
Security.  Secondly, the fullness of bread is great, and 〈◊〉 are inglutted with the Olive and the Grape, therefore begin free to to be careless. 
whoredom.  thirdly, there is a grievous sin, which of all other I fear, which above the rest I abhor, which of all is most damnable, which in the most is most common, yet esteemed of over lighthe, by the most godly: which is whoredom, that is so sparingly punished. For these sins am I persuaded, that God hath begun to show his displeasure, and angry countenance upon us: the Lord hath now forewarned us to look about, and to examine ourselves against the time of his coming. And assuredly, I am sore gr●uc● for the same: for the Papists, finding that we have displeased God, and knowing that the Lord never striketh, but when he is angry: have now of late life up their heads, thinking to make a conquest, and to pray upon us, So that I see we are now in distress, and two kind of inconveniences fall upon us for our sins. First, the Lord is 〈◊〉 honoured, and the Papists they hope for a day: secondly, our people and nation is affrighted, and in part discouraged, 〈◊〉 they fear that because the multitude of Heretics are now inc●●sed: that therefore God as he hath warned us, hath also forsaken us: and as he hath touched us, hath certainly delivered us into their hands, which is nothing so. wherefore, seeing the & the adversaire, is so exalted against God in his pride: and the poor Church so discouraged for her sins in great humility, I will say some thing to them be the.  
As concerning you the adversaries of God, and enemies to England: whether you be called by the name of Papists, or termed as Catholics, or esteemed as jesuits, or thought to be Seminaries, 〈◊〉 called by any other name among men: Understand all of you, that if we have sinned, you have no cause to rejoice: we have not trespassed against you, but against God: and if any thing happen unto us, we are under the hands of the Lord, not under yours. What if our fathers have erred? what if our Kings and Princes have offended? what if our Rulers have trespassed? and we his people gone astray? that appertaineth not unto you, but unto our God. To him we submit ourselves, to him we yield, to him we acknowledge our sins: 〈◊〉 for you, what have you to do with us? why trouble you his people? and what have you to do with his anointed? we will submit not selves to the highest, we will not be delivered into your hands, nor into the hands of men. Know you that we will neither choose to ●ye three days before our enemies, nor have seven years famine come upon us in the land: but we will fall into the hands of God, let the Lord do what seemeth him best in his eyes. Now if it should come to pass, that we were again made slaves unto you, as we have been of oide time: yet would the Lord be revenged upon you: your shepherds should be scattered, as was Gardner and Bonner: your Princes and blasphemers should perish, as all those have done that stood against us: your Runners and Devowrers with the sword, should have a deadly end, as hath befaine to the persecutors of our Church: and you yourselves should have all the plagues of Egypt to trouble you, till you had delivered us. what if we served you, seven or eight peers for our sins, to reclaim us? yet would the Lord send an other othoniel, 
judg. 3.9.  to redeem us, & consume you. what if eighteen years? as we confess some times we did: what advantage was that to you, when Eglon your King, 
judg. 3.14.  with the Ammonites and Amalekites, were afterward destroyed for it, by Ehud of Gera, the Captain of the Lord? What I pray you, advantageth it you, to rail on the host of the living God, and to curse us, and to defy us before the Lord: if afterwards you and yours, be found all only to be they that are cursed? for so it fell out in the days of Ezechias, when Senacherib defied Israel, and railed on the living God. 
Isai. 37.38.  And so fell it out at the beginning to Balack the son of Ziphor, 
Numb. 22.  that hired Balaam to curse Israel, as the Pope hath hired and sent you out to curse us. Therefore this people, if they will fear the Lord, shall not be afraid of two or three Bees of the East, but even they shall see your dead carcases upon the ground, and you the enemies of God to be drowned and swim before their faces.  
And now for the second point, for which I do perceive the people of this Land are greatly troubled: namely, because that the Papists and jesuits, with other the riff-raff, and scum of this Realm, are now seen to appear, who before this time have been hidden in the bitches, and channels of England: Let them all understand, that it is a small thing with God, and no great or rare matter, to have wicked men and ungodly ones, to arise in the Family of the Lord. For so it must it be in his Church & Congregation for ever, that those that are his may be tried. Why? wherefore? for what cause should you be discouraged? it hath been so of old, from the beginning it hath been thus. Look and see, search and understand, it will be found true. It is a small matter, in great abundance of small herbs, to have a handful of stinking weeds: in a mighty ground well eared with corn, to find some Darnel, or some Cockle: in plentiful Gardens, and well ●●ored, to have a bundle or two of Nettles: or in our great and mighty Church of England, to have a few of wicked and perverse papists. The Israelites cannot do amiss, though some Priests of ●●all 〈◊〉 in the Land: the Congregation shall not all perish, though Coré, D●than, and Abiram conspire: the Prophets of God, & all faithful persons must not be dismayed, albeit some offer up Incense to the Quine of Heaven: and England must not be afraid, though some jesuiets trouble them. The Church of Corinthus had in it false brethren, that hindered them: and Laodecaea, and Smirna, and Theatyra, in the Revelation, had among them, wicked persons that withortwe them: and the Primitive Church, hath not been without Heretics at all tithes, that have withstood them: neither shall England be without Seminaries, and scholars of the Pope to molest them.  
I remember what Augustine saith: 
August. ad Petrum. Cap. 43.  Firmissime tene, et nallaten●● dubites, Aream esse Dei ecclesiam Catholicam, et in ea usque in sinem seculi frumento mixtas pale as contineri. That is: It is to be thought stedfastilie, and not to be doubted of by any man, that the Barns of the Lord, do signify unto us the Church of God, and within them 〈◊〉 the end of the world, there will be Chaff mixed with good Corne● that is, wicked with good: evil men, among righteous men, and Heretics among those that are faithful. It is as true, and as pretty as it is plain that Prosper saith: 
Prosper. depromis. et praed. Dei, Cap. 7.  Nunc vero ecclesia aut Arca, velut mund● et immunda animalia, bonos malosque portare cognoscitur, usque in praedictum finem, de quo Dominus et salvator noster in evangelio 〈◊〉 est. That is: And now we are assured, that the Church of God, which is as was the Ark, hath in it both fowl and cleant 〈◊〉, and is openly known as well to carry the good, as those that are evil, even until the determined end and time, whereof our Saviour Christ spoke in the Gospel, which is unttyil the end of the wor●e. So that now we are not to be discouraged, but comforted: not dismayed but stayed: in as much as the Lord will always fight for us, and permit the wicked for a season, that their condemnation may be greater when he cometh. And it must not be unknown to you, that there have risen up Heretics from time to time, but especially in the Primitive Church, and in the light of the Gospel, as the jesuits, and the Fanulie of love, and the Seminaries do now in our age: 
Euse. Lib. 2. Cap. 1.  After Christ. 46 years, began Simon Magus: whom the Pope is 〈◊〉 like as can be; that selteth the holy Ghost, and hell and Heaven; and souls of men for money. 
Beda.  After Christ. 58. years, or thereabout: 〈◊〉 by Elymas Bariesus, he would have perverted and turned Sergius Paulus from the truth: as Champion and Owlet have laboured of 〈◊〉 to pervert the state of England. 
Iren. Lib. 1. Cap. 25.  After Christ. 73. sprang up Corinthus: as like the Papists in this one thing as might be that he lu●●● after the satisfying of the ●●●lie, and delighted in meat and drink; and married women. 
Euse. Lib. 4. Cap. 7.  After Christ. 93. spr●ng up Basilides, before 〈◊〉 Menander: whom in this one thing, the Pope and his Clergy resembleth: in that they think that Faith by perjury may be renouri●●● 
Epiphanius Haer. 26.  After Christ. 100 years, arose up the Gnostikes, some call them Barborites, all one with Papists, for they had in them a swelling pride, as hath the Pope with his Cardinals, & thought they know all things: and their women among them were as common, as the strumpets and 〈◊〉, be at Room for the Friars. 
Haer. 29.  After Christ. 121. did the Nazaritic spread their Heresies abroad, altogether in effect, as are the jesuits: who gave themselves to the observation of the Law, even alike as be all their Ceremonies which they use. 
Euse. Lib. 5. Cap. 13.  After Christ. 163. were the Montanists, very rife in the world: what they differed from the sects of jesuits, and their company I know not, all one they were in many things: For they for bad marriage as papists do, they abstained from 〈…〉 being vnla●●full, even as papists do: they used 〈…〉, and defiled women as the papists do. And thus from time to time since Christ, there have been most detestable Heresies in the Church: now I am of opinion, that the errors of the papists, are a confused, and mingled Chaos, even a truss and Booget of Hertfies, gathered together of all sorts of Heretics from the beginning: which, when time se●ueth I will prove, Here lieth out 〈◊〉 and 〈◊〉 hold, that God of his mercy will as well defend us: as he hath done the other his Churches that hath been pestered with them since the coming of Christ. And as for England, they can do it no 〈◊〉, God is with us. They cannot hurt us, God fighteth for us: the●r precious baubles shall not break our heads, for so hath the Lord 〈…〉: Their errors shall do, what God will have done & that is enough to comfort us. For the papists themselves & what gross and 〈◊〉 opinions they hold, this short Treatise shall declare: 〈◊〉 Irequire at your hands, that shall read this Book. First that 〈…〉 ●●differerently, without partiality. Secondly, that you way the, Articles and sundry points, and how and where, the truth in them is to be looked for. Thirdly, that you cast not your eyes upon the writer, or upon the Adversary that is confuted, but that you judge 〈◊〉 betwixt both. Last of all, with a perfect, pure, and undefiled 〈…〉 this book to be read of thee, that thou thyself mayst be com●●ted, thy conscience assured, thy mind and bear satisfied, and thy adversaries mouths that would hinder thee for evermore stopped. So I leave thee to the tuition of the Almighty, and do advertise thee, to may for the conversion of these Heret ques, or for the will of the Lord to be showed vp● them, according ●● that purpose and determination of 〈◊〉 which he hath decreed. And so far you most hattehe well.  
Yours in the lord john Keltridge.   

❧ To the adversaries of the grace of God in the Tower of London or else where: I john Keltridge wish amendment of life, conversion to the most ancient and undoubted faith, with true repentance and contrition of heart, That they may become lively and perfect members of jesus Christ.  
ALbeit the rare & strange coming of you into England, hath kindled the hearts of many men against you, & so them see on fire: as it is very apparent, that the flanerherof is not like to be extinguished, till either the godly people see your conversion from your heresies: or conceive some hope that you will return to God speedily. Yet we for our parts, that have endeavoured by preaching to bring you to the Lord, may not, & cannot cease continually, either to pray with earnestness, or desire with steadfastness, or beg with ferventness, or entreat in all faithfulness at the hands of the Lord: that he would lighten you by his spirit, or quicken you thorough his grace, or resolve you by the truth, or confirm you by the word which you daily hear: that the only true and perfect man jesus Christ may be known unto you: which knowledge and perfect understanding you cannot be ignorant of, if you shut not your eyes, or withdraw your hearts from the hearing of the same. What you have been hitherto we know, but what hereafter you shall be, that the Lord our GOD knoweth, not we. We may hope very hardly, for you refuse the truth willingly, your conversion 〈◊〉 we not look for speedily, you persevere in your errors so stovely: So that for that matter we deforre and commit all to to the Lord. Notwithstanding, for mine own 〈…〉 some thing to say unto you, & for your own behalf I have much to charge you with: For myself, whereas I have both spoken heretofore, and do now also write: I have to lead me thereunto these causes. First, my office and calling draweth me, as being a Dispensar of the word of God: Secondly my duty, which is to win all, but especially you which are so far off: Thirdly, that care which beyond measure I have had, is a prick and a spur within me, since the first time I was with you at the Tower: And which should provoke me, I have a commandment given me from the eternal God, to preach in season and out of season, in time and out of time, wheresoever I see the Church to stand in need. Therefore, I being especially moved above the rest: you have no farther to inquire after me. As concerning the things I am to charge you withal: they are many, great, importable, and such as you can never answer: They concern the Lord the high God, whose laws you contemn: They concern the Church, from which you are fled: They concern the truth, which you deny: They concern Religion, which you abhor: They concern Christianity, which you are far from: They concern true Worship, which you repose in your Image●: They concern Faith, which you lay in Wor●●s: They concern perfect and Christian adoration, this you clasp up in the bosom of the Pope: They concern prayer, which in steed of God you give to men: They concern Christ whose institutions you change: They concern the perfect service of the Lord, which you enfold in the Mass: They concern our Meditation, which you make but a sacrifice: Propitiatory, by the work of a Priest: They concern our atonement and reconciler Christ, and him whom the heavens containeth, you enfold in a Wafer cake: They concern the Gospel, which you refuse, & you stick to the customs of your fathers: And they concern the word of the Lord, which you hear not, but compelled: which you slander being hardened, which you contemn being blinded, and which you spurn & throw away, even before our faces to our great grief and your confusion if you repent not. All these & many things more I am to charge you with, having this purpose in myself: That first you are to be looked unto, and if that you will not turn unto the Lord our God, and serve him after the manner that we his People Israel do: either we must shut you out of the Tents and dwelling places of the inheritance of our God: or we must find some way to pacify the Lord withal.  
For I am certainly persuaded, that you have been kept over long, you and your fellow Ammonites, yea these twenty years have you been pricks and thorns in our sides, & now you come out of your holes wherein younestled, resisting openly the host of the Lord unto their faces. But this may not be suffered: lest your example of gathering sud● upon the Sabaoth day, be an occasion also that others shall violate and break the commandments of God.  
I warn you therefore in time, and these Sermons of mine which I made unto you, have I gathered together in a little volume, that you may read them: They contain in them, a brief and short confutation of all such Heresies as you do hold. With this speech (if you be not contented) I will then call back and reclaim it when as I perceive and see thorough , that you are amended.  
More I cannot say, more I may not say, and more I dare not say as yet to you: whom not I, but a● Christian hearts do think to be instruments of Satan, raised up for our sins, as two edged Swords to rent and out in pieces, the poor Church of England. For mine own parce, I will pray to the Lord our God for your amendment, and I will beg that Discipline at his hands, which you if you come not to him, are worthy to have: To whom I do commit you, that hath both life and death, salvation and condemnation in his hands.  
Yours in the Lord, if you come unto the lord john Keltridge. At London, june. 10. 1581.   

The first part of the Sermon, wherein is (largely) confuted sundry gross heresies, which the jesuits, Seminaries, and other the Pope's Scholars do hold: preached at the Tower in their presence, that the truth might be known unto them more apparently. 7. Maij. 1581.  
IT is thus written right Honourable, right Worshipful, and beloved in our Lord and Saviour jesus Christ.  Deut. 6. v. 4. 
Hear O Israel, the Lord our God is Lord only: and thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thy heart.  
THe love that our Lord God bore to Israel his people, though it be in many places of this book showed openly, and declared plainly to them: 
Of all the books of Moses, this of Deuteronomy, for the blessing & great benefite● God showed to his people, is the most comfore table and heavenly book.  Yet in more ample manner it was never set down at any time to that Nation, as in this the unspeakable love of the Lord their God: who in danger defending them, in troubles delivering them, in extremities assisting them, in slavery and captivity, upholding them by his mighty hand: did not only by Miracles she we his power, or by his Provision for them, signify his love, or by his outstretched arm manifest his care, or by fight with Kings for their sakes, drive all only an especial reverence into their hearts of his Majesty: But very fatherly in affection, most loovingly in Mercy, and tenderlte with long Patience: did the Lord instruct and teach them by Moses and Aaron, that they might know the Commandments of the Lord and fear him. Wherefore, as at the first to cause them to remember him, the Lord our God appeared in fire and lightning; and in most terrible manner, to beat a care and reverent fear into their hearts: So to ●omfore them again, was Moses sent with this 〈◊〉 and these Co●●t●ndements, (as re●embraunces & pledges of his love) that in the same they might acknowledge him, and in trembling and fear obey him, in knowledge increase their love towards him, and in reverence serve him all the days of their life. Now, this book is a recapitulation, a brief summary, and short rehearsal of all such Laws, Ordinances, & Statutes, as the Lord had given to Israel: and a Commemoration of all his sundry, notable, and famous benefits, as Israel and this People had received at the hands of God: and therefore saith Moses, Hear O Israel, the Lord thy God is Lord only. These words have in them noted two principal things, common both in the Law and in the Prophets.  

1. First, an exhortation, In requesting, and in praying them:  
2. secondly, a Commandment, In willing, and in forcing them.   
The Invocation or calling on them to hear that which appertaineth to God, declareth how ready the Lord is to save man.  
The Law and constraint used by commandment, certifieth us, albeit we will not come unto the Lord willinghe, yet for the commandment sake, and for necessity we must obey him.  
The exhortation is to the good and godly men, whom the Lord hath always used to stir up and prick forward in his service.  
The Commandment is to the wicked, wilful, and unbelieving persons, who albeit the beams and light of truth appeareth, will not for all that believe.  
Wherefore, I am of opinion, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) the general Proposition, end, purpose, and drift of Moses is this, to exhort and require all such as are the Lords, to have a regard to his Commandments, and to fear his name: and of this I must speak two manner of ways.  

First, generally. 1. To all that are here, and to such as shall hear hereof hereafter.  
Next, particularly. 2. To certain persons whom I see in this place, and I would they were (rather) in some other place then here.   
The first kind of reverence and fear to be spoken of generally, is appertinent unto all that love the Lord, who in yeale with perfectness, in love with thankfulness, in great care with earnestness, ought both daily and continually to serve the Lord their God: For who defendeth them at all assays, but he? who protecteth them, when they are in distress, but only he? who is able in need to ease them? in misery to relieve them? in dangers to comfort them? in anguish of soul and heart to deliver them, but only this whom we should fear, whom we should dread, whom we should reverence the Lord our God? For this cause in Deuteronomie, I find it thus written. 
Deur. 11.18.   

First, that you shall lay up.  
Secondly, the words spoken by the Lord.  
3. In your heart.  
4. In your soul.  
5. You shall bind them as signs on your hands.  
6. They shallbe as Frontlet's between your eyes.  
7. Then you shall teach them your children.  
8. Even then when thou sittest in thine house.  
9 Then, when thou walkest by the way.  
10. Then, when thou lieft down.  
11. Then, when thou risest up.  
12. Then, shalt thou write them upon the posts of thy house, and upon thy gates.   
The reason of this.  
That your days may be multiplied: that the days of your Children may be multiplied in the Land: for the Lord swore unto your Fathers to give it them, so long as the heavens are abo●e the earth.  
Yet there is a condition, for this blessing is granted upon a bond wherein Israel was, and we now his people we bond also: Even to love the Lord our God, to walk in his ways, and to cleave unto him, etc.  
In the prophesy of Isaiah, 
Isa. 8.19.  where as the Lord God doth most gréevoustie denounce the heavy judgements upon juda, Israel, and the Affirians, for not obeying and serving the Lord their God: At the length, the Lord comforteth his people, and encourageth the Saints, and willeth them not to fear, albeit they be as signs and wonders to the wicked men: and he setteth down his will, and his purpose of his fear and reverence in two things.  

First, In an Inquisition.  
secondly, In an answer to the same.   
The Inquisition is of the wicked men, and of Idolaters, that say unto the godly, Inquire of them, that have a spirit of Divination: inquire of them, that are Soothsayers: inquire of them which whisper and murmur. 
The old Idolaters & upstart Papists are a like in all things: and the first kept away the law from the people: these make ignorance the mother of devotion  Then at that time, this shall be the answer made by the godly. Should not a people inquire at their God? should you go from the living to the dead? Nay, to the Law and to the Testimony should you go, and if then you speak not according to that word, there is no truth, and no light in you: wherefore, they have first done us great injury, I mean the adversaries of the grace of God, the Papists: who have drawn away, not only the simple and plain men from the Lord, by keeping the book of God shut from them: but also, have taught them an other law of their own inventions, and contrary to the law they have received of the Lord: O that they had perfectly the Law of the Lord in Matthew. Where, at such time as the Saducees had been put to silence by our Saviour Christ: and the pharisees understanding thereof, gathered together themselves also, to dispute with him. 
Math. 22.34.  One among them all, an expounder of the Law, could not temper his affections, but boldly rusheth out and speaketh: which shall be seen by you, in the circumstances of the Text.  


First, in a Question. The Question moved by a Scribe.  
secondly, in a reply to the Question. The reply made by our saviour Christ.    
The Question is the greater moved by the Scribe. 

1. In the ask.  
2. In the tempting.  
3. In the speaking to Christ.   The Question moved was, Master? Which is the greatest commandment in the Law?  
The Answer and reply by Christ, is this: Thou shalt love: 

whom? the Lord thy God:  
How? 

1. With all thine heart.  
2. With all thy soul.  
3. With all thy mind.     And this is the first commandment, & the greatest.  
Moreover (for the answer of Christ is twofold:) it concerneth. 

The Lord only, as before is seen in his service.  
Man only: which is thus. 

1. Thou shalt love:  
2. Thy neighbour:  
3. Even as thyself.     And in these two, consists the Law and the ●…ophets.  
In Mark the Evangelist: This same perverse man, the Scribe, that did oppose himself against Christ, after the Question moved, and the reply added thereunto by our saviour Christ: is ●pted to have spoken discretely, and to have set down his opinion, both soundly and wisely, concerning this thing. And his judgement was this: Master, thou hast said truly.  

For, there is but one God.  
For, there is none other but he.   
And to love him, 

1. With all the heart.  
2. With all the understanding.  
3. With all the soul.  
4. With all the strength.  
5. And thy neighbour as thyself.   Is more than all  offerings and Sacrifices.  
In these places rehearsed, you plainly see, that in the service of the Lord, the principal thing required is this: That we obey him, and his commandments. O how godly and pleasant a thing is it for Israel to know the Lord, his statutes are in his mouth, his Ordinances shall make him blessed: his seed shall inherit the land, he shall not fear by night, nor stand in dread at noon day, for the Lord of hosts is with him, the God of jacob is his defence: The Lord shallbe a shield to that man, and the stay and staff of peace shallbe upon his head: he is sure not to be moved, and to the nethermost hell shall he never fall. His paths are paths of righteousness, his ways be the ways of life: Glory is on his head, honour and renown are a covering for that man: happy shall he be for ever, and all generations shall remember him. Yea, I will set forth the praises of such a man as feareth the Lord, for it is a good thing to obey him, and to have a care and reverence to his name: and this fear and dread, this service belonging to his Majesty, is thri●folde in this place.  
Therefore, it either 

1. Concerneth God alone, not man:  
2. Concerneth God, as well as man:  
3. Concerneth man only, not God:    
The service due unto the Lord, is seen in Circumstances. 

1. First, that Israel his people:  
2. Secondly, hear or understand:  
3. Thirdly, such things as concerneth their God:    
This service is seen in those Epithets, and titles given unto the Lord in this place, whom you only serve. 

1. First, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) Lord of all.  
2. Secondly, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) God, seeing all.  
3. Thirdly, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) our God in delivering all.  
4. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) he is only one God, there is no more among all.    
The first name of Dignity here set down, as Augustine noteth: Potentiam denotat, showeth his power, For God ruleth, and governeth all: And in the same he sat, the Firmament a●one that spreadeth itself as a Canopy, and the earth beneath the is inustoou●able, as be the Pillars of heaven: and betwixt both, the fire, which burneth not by the power of his word and the air which infecteth not, for he restraineth the gates of death. And the water, which as in the house, presumeth not to go over the thresholds, and banks that are limited. The Lord it is indeed, that lifteth up, and plucketh 〈◊〉 sha●exaltath & h●●bleth, that delivereth, & casteth 〈…〉 pleasure: he brought Israel thorough the red Sea, & 〈◊〉 his eni●●ies, as in a wall: he brought in the Waters and drow●ed them, but he led Israel his people on dry land. The Countries of the Nations did the Lord give unto them & to possess, returned with an angry countenance, against the ●ings: he spared not the Gi●nit with his Chariot's, nor the Mike Countries, with the walled Towns, but brought in destruction for their sins, and gave them the slain, as a portion for their ungodliness: wherefore, let all men praise the Lord, and serve, and obey him above all.  
The second title given unto the Lord is, that he is called, 〈…〉 which is as much ●s, To see, & take a view, and to to pierce thorough all things very narrowly: For the eyes of the Lord are upon all the earth, he giveth strength to them the trust in him, & understanding to them that walk uprightly: he beholdeth the ends and coasts of the Sea, and stilleth the ra●ing of the tempest, 〈◊〉 in his fury he mounteth forth on she ●●●ges of the wind, and with the same he bringeth in all 〈◊〉 things, to trouble sinners: who like unto our God? whose eyes are upon the just, whose countenance is against all those that do evil, to root them out 〈◊〉 ●he land: he giveth, and man receiveth: he detaineth, and man perisheth. For the cup of his wrath, is powered forth upon malefactors, and as a man prepared to the battle, so is the Lord girded to fight against the wicked. For why? all things are done by him, he filleth the hungry soul, and replemisheth with meaten, the needy Creatures: His works are seen above and his wonders in the depth. Among the holy ones doth the Lord reign, and filleth with his blessing every living soul. The hairs of our head are numbered before him, and the Sparo●e seeketh for meat in due season: let every soul therefore fear the Lord, and let nothing stay him to acknowledge his name, for he is a God which seeth all things, and nothing may be hidden from him at any time.  

This word our, & then God also our God, doth exclude all foreign and strange Gods: and proveth that the Lord all on  is to be feared.  The third title and Epithet given unto God, is this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ (1) our God, even the God of jacob, and the God of Israel: which name of rem●nthraunce, no 〈◊〉 was put in, and added in this place, that Israel should never forgetts their Lord God that fought for them: therefore is it said, The Lord can God, is Lord only: as being none other that fought for them, but outly he: For in deed, the Lord kept the promise that he made them, and the ●athe which he sw●re unto their Fathers: he wought them out of the house of bondage, and redeemed them out of the strange land. For why? God was joined to their seed, and he would not forsake them for their Father's sake: the Lord gave unto them jerusalem for their portion, and the land of Mountains for their rest: he planted his Posterity, to the which 〈…〉 sworn, and withdrew not his word, though they 〈◊〉: therefore is the Lord worthy to be praised, and Israel must have none other God, then him alone that saved them.  
The fourth name and rythe given to God, is this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (1) Thy God is only one. For there is no 〈◊〉 than he: he is the Lord of Hoases, meyther will the Kord 〈◊〉 God give his glo●ie to any other. Ier●●e of this word, saith: Identitatem 〈…〉 alnatem notat: (1) That is, The 〈…〉 and unity of the same, not the variety, or plurality of Gods, is to be noted and considered here: For I do find that the most & best learned, have gathered out of this place of Scripture, both the Unity in the Trinity, and the Trinity in the Unity, which is to be worshipped: For the word, Lord, in the first place, may signify the Lord God, the first person which made all: the word, God, in the second place, may represent Christ, the word of God, that redeemed all: And one only Lord, in the third place, may be well the spirit of God, who being equal with them both, do make but only one true, eternal, everliving and glorious God: Then you see, that I have two things here proportioned, and drawns out unto me, whereof I must of necessity speak.  

1. The first, that Unity in Trinity, and Trinity in Unity is to be worshipped.  
2. The second, that all manner of Idol worship, and all service not agreeing to this commandment, in this place, is to be abhorred.   

The manner of their preaching, in time of Popery was known, when they handled nothing else but the defence of their filthy and Idolatrous Ceremonies, & as for doctrine of faith, of manners, of life, of religion, or any other good & wholesome Article of our belief they never dealt with any of them.  For the first point, which is our Faith, we ought to hold concerning the Trinity, I say this: As you, whereof I see too many here, Scholars of the Pope, are not able to escape without suspicion of great Sacrilege, for that divers of your sect, and your heresies, (with whom I do confess, I have reasoned) have been of opinion, that in the body of the Bible, the old Testament, no man was able to find out the name of the blessed Trinity: By reason whereof, the people stood in a manunering, supposing it was a new Doctrine: Your massmongers and Idol Priests, durst not preach of it, for fear of dulling the people's heads, with so great and deep Mysteries. And divers of your Church of Room do think, that this Doctrine is to high a Doctrine for the people: yet what colour so ever you all have, and bear of zeal and Religion, I see plainly, that you do but cast away the souls of men, for you read in an unknown tongue: you condemn yourselves, for you speak flatly against the truth: you do but dissemble in this weighty Article of our faith, and of the Trinity, and how cunningly soever you gloze, and do ceitfully soever it be, that you colour your iniquity, the Lord shall reveal it, and we do know it already: Wherefore, I will first of all begin with this point of our faith, this ended I will come to the rest: In all which I promise that no new doctrine shallbe taught you, or vain matters opened to you, or any doubtful thing delivered to you: But for that which I speak, I will give you a good and sufficient warrant out of the book of God:  
Thus I believe therefore, and thus I teach all that faithfully will believe to hold and keep this ground of salvation for ever, which is. 
This reverend doctrine of the Trinity, is in all holy and sacred wise, to be read of every person that will be saved.  That Trinity in Unity, and Unity in Trinity is to be worshipped: For there is the father who created all: there is the son and he redeemed all: and there is the spirit the holy Ghost that doth sanctify all. The Father is made of none, neither made, nor created, nor begotten: The Son is of the Father alone, not made, nor created, but begotten: The holy Ghost is of the Father, and of the son, not made, nor created, nor begotten, but proceeding: And as in the Scriptures all things that are taught us are of three sorts: Either put in and set down, for man to believe and not to see: as was the heaven and the earth made of nothing by the Lord: Either to behold and contain by faith as is our redemption by Christ: either which is last, sensibly to perceive, and naturally to take heed of and beware, as is our obedience and disobedience in the commandments of the Lord: 
The natural man is lead by reason and sense: the godly is directed by faith and hope.  So I am of opinion that the carnal and gross man, is not able to comprehend the depth of this Christian verity, for that he referreth all things to the senses which deceive him: or to the outward appearances which overthrow him: or to natural reasons which ou●e come him: or to material and visible apparitions, which are always drawing and with holding him, so that as he measureth his faith by his sight, and the truth by his corporal and palpable blindness: so is he never able to attain unto the lively & perfect truth which riseth of faith, & is given by the Lord. For my own part, I am not of your opinion which divide yourselves from the Church, by your foolish ●●nes of Catholics, jesuits & Seminaries: by which, as by s●les coats you have been always known among the righteous: you think that this doctrine is harone. If it be, it is no ●●●aile in you, for you be hard hearted, & unbelieving perso●●: you think that the depth thereof cannot be attained unto. 
The wilful and blind, are more & more blinded by God in every thing, that every child controlleth.  I easily grant you this: for seeing you serve not the Lord aright in matters wherein children see your grossness, wherefore should you presume to search the depth of this secret: you think that the people is not able to comprehend this doctrine: I think so too, for at your hands they cannot be taught at all, yourselves are ignorant. In the scriptures they cannot learn, for you keep close the book of the Lord, and you hide these Mysteries from them. But they be carnal, & you worldly, it is therefore over hard meat for them to feed on: They then be as you are, & no marvel, if the blind leading the blind, they both fall at length: wherefore lie you still snorting in your Closets, rather inglutted with surfeiting and riot, then experienced in articles of your faith: and lie there so long as you list, suffer your own people to die for want of the light, as you have done, rather than as runagates and maisterles men, to trouble us in England. 
The Pope hath always been known to be Antitichrist, in sending forth such as disturb commonwealths.  I tell you, the plainest Preacher that we have, can utter doctrine, you cannot comprehend: and now as you fit, dumb & mute speaking nothing, you shallbe witnesses in your own consciences: that I will speak no other thing then the truth. Therefore I make protestation of my faith, unto you in this manner: There is in the Trinity, three persons, but one God, the persons be these: the Father, the Son, the holy Ghost: In dignity, none desire to rise higher than the other: in power they are equivalent, none goeth beyond the other: in glory, they are glorious, none is worshipped more than is the other. Such as is the Father in divinity, such is the Son also in his exceltencie: as the Father & the Son is in they● brightness, so is the holy Ghost, equal unto them in his highness: Majesty which power, Principality which right, Honour and renown, which hath been with them from all beginning, is common and proper to all three: Three be they in person, one, and all only one in Goodhead. In deed, the Father died not, but the Son died for us: ●he Son was begotten of his Father before all worlds, the Father was not begotten of the Son: The Spirit, the holy Ghost, protéedeth from them both: the Spirit, the holy Ghost, is of them both, the Spirit, the holy Ghost, is with them both: The Father & the Son, proceeded not of the Sp●rit: yet are they united so in the Godhead, as the one is not above the other, neither is there superiority in the one, more than is in the other. 
The Rabbins were pithy, and witty in many things, though scrupulous, and superstitious in some things.  The Hebrew Rabbins, do assign and express the Trinity by this name, God, which is with them, jehovah. This the Greeks call Tetragrammaton: which is a name or word of four Letters to outward she we, yet there are but three indeed: for, He, is put in twice, as in the second, & in the fourth place. By these three Letters, they do express the Trinity. Iod, betokeneth Principium, (1) A beginning, & aptly showeth the Father, that began and created all. The second Letter, He, signifieth, To be, or to live: and declareth the Son, which is the life of all. The third Letter, Van, and which is also a Conjunction Copulative, doth aptly represent, The Spirit, the holy Ghost, who is the knitting together of both. I am not ignorant, that the jews were a superstitious, and very foolish people, therefore held they vainly, and observed toyishly, and held ignorantly many things of no moment, whereof this is one: That this word, jehovah, was called of them, Nomen ineffabile, (1) A name not to be spoken; 
The things which are good, (though in any man) refuse them not: such things as are amiss, (though in the highest) allow them not.  And in a book of theirs, which is their book● Senhadrin. I find it thus written: He that pronounceth the name of the four Letters, as the Letters themselves do sound: shall have no part in the world to come. I cannot tell how to think other wise of you present here, sometimes scholars to the Pope, than I do of them: but it is very like, the you are drowned in this jewish, & blockish opinion: for howsoever it be, that you think of the Trinity, there is none of you all, have done it, none of you that do purpose hereafter, none of you the ever I read of, or have found, that durst, or would, in the days of ignorance, preach openly, or speak publicly, this excellent and most heavenly Doctrine of the Trinity: The Fathers of old were not ashamed thereof, neither halted they ●●●●t good and evil, but rightly; and uprightly, perfectly as prositably, and directly, as exactly handled they every thing: to express the Trinity, they used similitudes. A ugustines showed it, Per  Currentem, fulgentem et Calentem: (1) By the sun which runneth, which glistreth, and heateth with his beams: Yet to the constitution of the body of the sun, these three properties do not come, as making three, but one body: no more do the three persons, make three, but one God. Tertullian to Praxea, describeth it thus: Per fontem, fluuium, et riunlun: (1) By the spring which delivereth, by the Flood which floweth, by the River which runneth: And yet it is but one, & the same water, gushing forth into them both. 
Similitudes do express heavenly and divine things: though they agree not in the comparison in all things.  The same Tertullian, doth open the same Mystery of the Trinity: Per radicem, fruticem, et Truncum: (1) By the Root which gathereth, by the Fruit which proceedeth, and by the body of the Tree which beareth it. So in like manner, may we say of the Trinity: the Father giveth, the Son saveth, the holy Ghost proceedeth from them both: yet are they not three, but one God. In common experience we may gather, and collect a proper similitude to express this: for there is the body, and we stand by it: there is the soul, we are quickened and live by it: there is the Spirit, we breath and continue with it, yet these make not three, but one man. This thing also Cyprian noted upon the creed: for this part therefore sufficient, & enough it is that I have spoken. I will come to the other Particular point, which is this: First, that I promised to speak particularly, not generally. Next, is a branch of the same, to examine and try, whether any Idolatry may be admitted? and so to ponder and way equally the opinions and dealings of you, the Scholars of Room. Thirdsy, shall appear the first point required in a Christian, what service that is that appertaineth, and is duly to be given unto the Lord.  
The thing general to be spoken of here, is this: That Idol worship, and all false adoration, is condemned and forbidden in this place.  
For this cause I have some thing to say unto you, whom I see before me at this present, and in the same, I have to charge you deeply in the name of the Lord: how to speak unto you, and by name to all you, I know not: This I am sure of, you came lately from Room, and to a good end you could not come, for you have not come to us in the Lord: And you be they to whom I will direct my speech, as unto men foolorne, and cast off from out the Tents of Israel, for you are Lepers. Tell me if you will, whether in your consciences, you find not yourselves guilty of sacrilege and Idolatry, yea, or no? The Lord saith, Hear O Israel, the Lord thy God, is Lord only: Then I conclude, and my force is bend against you thus:  


They that serve any other, save the Lord their God only, are guilty of sacrilege, commit spiritual whoredom, and be Idolaters.  
You, of late the Pope's Scholars, Seminaries, and of his College, even you worship Images, even you have Agnos Dei in your bosom, and you serve not the Lord your God only, but Idols. Ergo.   You are guilty of sacrilege, you commit spiritual whoredom, you be Idolaters.  
And give ear beloved in the Lord I request you: be you judges of that I speak, and be witnesses of those things I utter. I call not you, that have refused the Lord: I speaks otherwise, and think of you, as of those that be without: and yet for all that beloved, if you will be beloved: and beloved because the Lord may love you: and beloved, for I burn in zeal & love towards you, as towards them I would have to love and fear the Lord. To you all therefore I speak, demanding of you this Question: why rather you seek after Images, then after God? why rather to Idols, then to the Lord? why rather any other worship, wherein you are ensnared, than the Lord your God only? If you think I offer you injury, for I speak, you may say nothing: I preach, you hold your peace: I have liberty, you are cut short: I may boldly say what I can, you may not say any thing in defence of yourselves. Then I will do yet more for you; and I will walk equally twixt you & me: and having hurthened you with that which I see you are faulty in, I will 〈◊〉 all that, before God and his Angels, and in the presence of all these, lay open the truth, and declare that sincere and true meaning, which these words & this Scripture alloweth. The Lord saith here, Hear O Israel, hear the Lord: You hear the Pope, and you fear man: The Lord saith, Hear the Lord thy God: you give ear to your inventions: The Lord saith, I the Lord thy God, am Lord only: you have other Gods, & worship Images. Then judge you, let not me he your judge, any otherwise then in this so plain a matter which you yourselves cannot deny: And for all this, see how favourably I will deal on your behalf: You say, that beside this plain commandment, O Israel, the Lord thy God is Lord only: That you for all that have a liberty given unto you, for the worshipping of Images: How shall this be tried? In the deciding of the Question, you will suspect me, I shall not be thought to be indifferent: but see how plainly I will determine this controversy. You say, you may worship Images: I say, you ought not worship Images: Then what judge will you make choice of? The Lord our God, shall be our judge, there is no acception of persons with him: and the Law and the Prophets, will we call as witnesses, and the holy Scriptures shall decide this matter. Then the Question is moved here, whether you may worship Images, & have them in your Churches, yea, or no?  
This Question is two fold. 

Affirmative, for some allow of Images: such were the Gnostickes, the Carpocratians, the Pythagoreans, the Manichees, and with them do you hold: who of you some, are jesuits, some Papists, some Seminaries, some of one sect, so me of an other.  
Or, it is: Negative: and those that deny it, are the whole Senate and assembly of good men, who be the learned Fathers, the grave Doctors of the Churches of old: the whole number of reformed Churches in the world: and our Churches of England at this day, and the state thereof, that deny these your whorish and Idolatrous abominations.    
Then it remaineth, either to affirm this as you d●●, or to deny it still, which we maintain. 
For there is not the most gross Heretic, but hath some colour of scripture for his Heresy.  That the truth may appear, and for that you are subtle and glozing persons, insinuating, and creeping into the minds of men, deceivable and perverters of the truth, alleging Scriptures for your heresies, and falsifying the manifest and undoubted Verity: I will take this order and way to answer you: first we will examine your places of Scripture: next, we will try whether they be duly and truly alleged, yea, or no.  
answer 1 A man of your side, to name, Harding, that Apostata, that twice revolted and denied the truth, and at last died in his damnable errors. That at the first, in the reign of King Henry the eight, held with the Pope, that afterwards was a Protestant, & professed the Truth: that in King Edward's days most stoutly, and most courageously at Paul's Cross in London, spoke against the Pope, afterward was a Turn coat, and denied Christ, and withstood the Truth: this Wether cock, this Bifrons janus, that had two faces for both years, as Harding had two tongues, for both times: In his heretical Pamphlet, and in his Treatise of Images, which he cast forth unto the people of England, to pervert them, there he is of this opinion. 
Hard. Diu. 1. of Images.  Concerning the antiquity and original of Images, they were not first invented by man, but commanded by God: brought into use by tradition of the Apostles, allowed by the authority of the holy Fathers, and by custom of all ages, sith Christ being upon the earth, etc. 
What sacrilege will not these men commit in corners, that openly will lay untruths upon the Lord, and charge him with contrarieties?  A most damnable and sacrilegious opinion: Images of God? why, they are all forbidden by him: Images of antiquity, whose original was good? the good Fathers in old time, the good patriarchs of ancient memory, never had any: brought into use by tradition of the Apostles? why? where? in what place? what book? what Evangelist? what Epistle? what writing of theirs, do you find it in? If any of you all, whom you think to be so learned, and so near the Pope, be able out of any good authentic, ancient, and holy Father of old, to she we unto me that the Apostles used Images, I will subscribe to your opinion: so that either they or you can prove it by their own writings: the Apostles themselves? 
These were the arguments of the old heretics, the Capocratians, the Gnostickes, and others: & now they are they rai sed from the nethermost hell again, to come & help the Pope, & the jesuits his Scholles.  But we will proceed, Master Harding hath reasons, and the very same which you use, therefore I will answer both him and you: And albeit, much hath been spoken by the reverend Father, the L.B. of Sarisbury, and most divinely, and most heavenly set down, concerning this matter. Yet for that he was for his time, and we live in ours: and because the Lord, is tied to no one thing: and you also are to be satisfied now: and for that those excellent men of old have not shut up every plain way, in doing good, but that the same as yet lieth open, to those that pass by: I must and will answer that place of Scripture, which you bring for your purpose, and it is this. 
Ob.  In Exod. 25. God commanded Cherubins, two of them to be made of pure gold, which were before the Mercy seat, etc. 
Resp.  You must now conclude: Ergo, Images, Ergo, your Images, Ergo, all Images are lawful: The School boy will tell you, A Particulari ad universal, non esse argumentandum. (1) From a Particular thing, and from that which is special, to a general, there can no argument be framed. Also, it was lawful then, Ergo, it is now, it followeth not: It was in use, Ergo, it is in use now, holdeth not: It was so, and so in that time, and at that present, Ergo, it may at this present also, is no sequel. Yet I do request, and I charge you too in the name of the Lord, that you enter farther into examination of this matter: then shall you find, that howsoever Master Harding, for preferment and honour, which he received in ample manner at the Pope's hands, hath revolted: yet that by the Grace of God, we will answer him most fully, and you also, so that you shall not, but wilfully deny the truth: 
God when he pleaseth is a law sufficient by his word to do all: and by his word a sufficient law, to stay all things commanded.  I might answer you, as Tertullian doth, in his book, De Idololatria: And as the Bishop of Sarisbury, that reverend Father doth: Which is, That God can dispense with any thing, and is a law of himself: Yet if you examine the place, you shall see how deceyveablie you deal with us. For first, these Cherubins are Cherubins they were not Images, as are yours: Secondly, they were before the Mercy seat, within the inner vail, which is the holiest of all, into which the high Priest entered, as for any other it was not lawful for them to enter therein. 
Those types and figures of things that were to come in the law, are now abrogated, because they be fulfilled: and therefore the vail rend in pieces, to signify how all things were accomplished  For the first Tabernacle was made, wherein was the candlestick, and the Table, and the Show bread: the other had the golden Censer, and the Ark of the Testament, overlaid with gold round about, there was the golden Pot with Manna, and Aaron's Rod that budded, and the Tables of the Testament: and over the Ark were the glorious Cherubins, shadowing the Mercy seat: And these saw no man, but the high Priest only: wherefore, I answer you, that the Cherubins were not seen of the people, but your Images are set in Churches before all the people: so that if your Images, were as were the Cherubins, than should your Images be seen of none. Then what place will you assign for your Images? I suppose none: unless you will make an other Tabernacle: then also give an other law, than also use the whole Ceremonies, and Rites of the same, then also look for an other Christ. Then also, as yet the Gospel is not known, and the Apostles have not preached thorough out the world as yet: than you see, how upon one inconvenience there followeth an other: but I answer you farther.  
answer 3 Your Images are not set up, to that end the Cherubins were: the Cherubins described and set forth the glory of the Lord, and so do not your Images, for you derogate from the glorious Majesty of God, and give to Images that you ought not. answer 4 The Cherubins were extraordinary, and for a season: your Images are ordinary, and daily used, and set up continually. answer 5 The Cherubins were taken away, and are not now found: why then do you suffer your Images to remain in Churches? 
A full answer to the jesuits.  Take them away, as be now the Cherubins, and let Images be no more found in your Churches, then be the Cherubins in the Tabernacle, and then shall you say some thing. answer 6 Moreover, the Cherubins were not lest, to the end that any should worship, and fall down unto them, but your Images are adored of all: lastly, and to conclude, the Cherubins were sir in their places, and they covered the Mercy seat, but yet at the commandment of the Lord, and by his appointment: then upon your own words shall judgement be given: If you will have us to allow of your Images, prove that you have the same special commandment for them, that they had for the Cherubins: which done, we will then allow of them as you do: in the mean senson, we will esteem of you, as you are.  

Ob. 2. Papist.  As in the former argument, and fond reason of yours, you cannot but see your own folly, so in this second bolt which is let go by some unskilful, and wandering rover on your side, there will appear great rashness. For the same Master Harding, your Archringleader to the way of death, hath most dissolutely, and very careless, wrested an other place of Scripture, to the self same purpose that the other was: and taken out of the book of Numb. Chap. 21. Where it is said, That Moses made a brazen Serpent, and whosoever of the people was stung with the same, he looking thereon, lived. 
Resp.  Now this was an Image of a Serpent, Ergo, Images are lawful: In deed, answer 1 this that you say proveth, that the Serpent of brass set up, was lawful, but Ergo, your Images? it followeth not: It is a clouted argument, and patched up with a sowterlie Elench: The young Sophister will tell you, that. Ab eo quod erat, adid quod est, necessaria consequentia esse non potest. (1) For from the thing that was done, to an other more contrary thing that is done, no good and sound reason can be framed. And yet we may say more unto you then so: answer 2 We can answer you, as Tertullian doth: who was sufficiently contented, for that the Lord God would have it so, which commandment you can not show for your Images. answer 3 Moreover, the brazen Serpent, was a figure of Christ, so be not your Images: and therefore not lawful, and therefore not to be used, and therefore in vain, and therefore condemned of all.  
answer 4 Also, the brazen Serpent healed those that looked thereon, which thing you could never avouch for certainty, in any one of your Images: this I know, that by a Faith in those days were they healed, that were stung by Serpents: and as the Serpent was lifted up, so was the Son of Man hung on the Cross for our sakes. 
joh. 3.24.   
answer 5 Also, in the Serpent that stung them, a remembrance whereof, was, that lifted up in the Wilderness, The Israelites did call to mind, the Devil, the old Serpent, the Dragon that beguiled them, and such use, there is none in your Images.  
answer .6 Lastly, there was a most lively type, and figure of Christ, in the lifting up of the brazen Serpent: for as all that looked thereon, were healed. So also, as many as believed in jesus Christ the son of God, were saved. Then, seeing that you usurp and mistake all Scriptures, wreathing them to your own purpose to serve your turns, neither can we hold with you justly, unless we will be guilty as you are: Neither are we to allow of you, for the Lord hath rejected you, neither may we defend you, for you weaken your own selves: neither dare we speak for you, in as much as God himself is against you: but I will pray for you, that the Lord would turn you, if it be his pleasure, or that he would deal in justice with you, as you deserve, that no more of his poor sheep, be devoured by you, as hitherto they have been by your means: For undoubtedly you are Caterpillars, that have infected the earth: you have confounded the speech of the world, and made the simple to rebel against God: you have strooken Moses and Aaron on the face, and Israel have you enticed to become Egyptians with you: Many of the Saints have you racked, and innumerable companies have you drawn unto you from the Lord, therefore you shall not escape the judgements of our God, and look unto it, for they be at hand.  
There remaineth yet one reason more of yours, which is thought to be so strong, so firm, so certain, so undoubted, and of such force, as that no man is able to gainsay it. It is taken out of Ezechiel the. 9 Cham Where as, saith Master Harding, There is one clothed in Linne, and he had an Inckorne at his side, and was commanded to write, Signum Thau, (That is, saith Master Harding, The sign of the Cross) In their foreheads. For as you suppose, this Letter had the similitude of the Cross, and was all one with it: and afterward as you affirm, Constantine the Emperor, by the Image and sign thereof, overcame and got the field: and heard a voice saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (1) Under this sign shalt thou conquer, and have victory, and the King overcame his enemies that day, and returned in glory. But what gather you of all this? you must conclude, Ergo, Images are lawful: This is in deed, London and York, Porchmouth and Dover, England and Room: Ergo, the next year you shall have war. I marvel greatly, at so frivolous an argument as you trouble us with: of a truth it should not seem meet, for men of learning, for this is stitched together so botcherlike, as nothing may be more vainly spoken, by any Abbey lowbie in the world. Yet, for that you seem to make a colour of some matter, I will not stick to enter into your folly, and discover it to the world. 
An answer to the place of Ezechiel and the jesuits argument.  You say that one appeared: We know it was an Angel, and showed his readiness: Therefore shall you be answered out of Ezechiel the Prophet, that will be an equal judge between us both. answer 1 First, that which is uttered by the Prophet, is done by way of a Vision, no material or real thing done indeed: But by a Vision is the Captivity, and destruction of jerusalem opened, by the coming of the babylonians, from out of the North, who should over run them. answer 2 Secondly, all that which was seen, was a representation, and figure of those things were to be done: As for example, The six men seen, were the Babylonians and messengers of God's wrath: Lying toward the North●, Declared the place from whence they came: Having weapons in their hand, Betokened destruction: Whereas a man appeared in white Linen clothes, Was shown the love of God to the faithful, who sent them a helper: Having a writers Inckorne: Opened, that he marked such as should be saved: The persons are described, that should be marked: namely, such as mourn, for God's children, cry out and mourn for the iniquities, and transgressions of the wicked, seeing the glory of their God defated. The mark wherewith they are marked, is, Signum Than, as some translate: which you that hold of the Pope's side, call the sign of the Cross. And as in other things, so in this do I wonder at you: how impudently and boldly, how falsely and untruly, how corruptly and unadvisedly, you have affirmed this, 
At Room as they say, there men have great skill in the tongues: but it is unlike. For the Hebrew is so plain, they cannot wrist it: the Greek is not so intricate, but they may attain it: But here lieth all, they read old Idolatrous writers, they read wicked superstitious men, they never confer that they do, with the Scripture: here it is, that they fall both into the ditch.  those that have skill in the Hebrew t●gue can tell: And God be thanked for it, how ever it be, that the Hebrew tongue is either hidden, or obscured, or dimmed by you: yet we know well enough, that in shameless manner you falsify, both the Scriptures and the Hebrew books: Master Harding blusheth not, to say, that Jerome affirmeth Thau, To have had the similitude of the Cross: when as in very deed Jerome avoucheth no such thing, but reprehendeth the Samaritans, that superstitiously do lean unto the same: and the same thing is condemned, not commended by Jerome.  
Now therefore show unto me two things, which I will ask of you, such as being present defend the Pope, and hold with Images: Can you prove that this Signum Thau, is the cross which you woe? ship? when as you say to a piece of wood, ave Rex noster, (1) All hail O King: Or can you prove out of this place, that if Thau, were the Cross (which we deny.) Yet that either the Man that was seen, or the Saints which were marked, or the babylonians, which were said to come upon them, did worship, pray unto, or adore this Signum Thau? and if you can do either of these, I will subscribe to your opinions, and become one of you: If not, then know, you have abused the Lord, understand you have misconstrued his word: think that you have beguiled his Saints, and be you assured, the Lord will require it at your hands: And now to certify all men in a truth: I will both answer you, and satisfy the Reader. It is to be understood, that the Lord did nothing in vain: in his book there is no light thing, no needless thing, no incommodious & frivolous thing set down: But every place, every Vision, every Prophesse, every word hath his meaning and proper sense, which bringeth unto the ignorant person some knowledge. So that if any one of you, here before me, shall ask this question at my hands, why the Lord God commaunde● the Angel to write, rather the sign Thau, than any other of the Letters, in the foreheads of the Saints? I will give to that Questionist three reasons.  
reason 1 
The sign Thau, how was it abused, by Papists?  First Thau is the last letter of the two and twenty Hebrew Letters, therefore doth it make up the just and perfect number: whereby is signified that the Saints marked with this mark are such as be perfect and pure, and wise, and such as shall make up and fulfil the number of the elect.  
reason 2 Secondly, the law with the Hebrews is Torah: Therefore Thau the first letter of this word Torah, which is the law, doth represent that those which are marked with the same letter Thau, are such as do endeavour to keep the law, of the Lord.  
reason 3 Thirdly, I am of opinion, that as the letter Thau, is the last letter of the Alphabet among the Hebrews: so those that are signed with the sign Thau, are certified to be such persons as are and shallbe counted to be the last and the worst, the basest and the homeliest, the meanest and most despised among men: And now, if any of you all, or any of yours, are able to say any thing against this my Assertion, I will not hinder you, but as patiently here you, as you have hitherto hard me: thus concluding, that as yet you have said nothing to prove Images lawful.  
Against you that worship them: against them that made them, against all such as hold with them, the Lord God saith much in his book: 
Isai. 40.19. Isa. 46.7. jer. 10.3.  Now then shall we obey you or the Lord? Man, or God? Christ or the Pope? or believe you, or the Scriptures? For if it be true, Non habebis Deos alienos coram me: (1) Thou shalt have none other Gods before me. 
Exo. 20.3.  If it be true, Per nomen externorum deorum non iurabitis, etc. (1) You shall not swear by the name of any other Gods: 
Exo. 23.13.  If it be true, Nol● adorare Deum alienum: Ne ineas pactum cum bominibus earum gentium. Thou shalt not worship a straying God, thou shalt not make a league or a treuse with those men and with the Nations. 
Exo. 34.14.  If it be true in Leviticus, Thou shalt not turn thyself to Idols, and thou shalt make thee no molten Gods: 
Leu. 19.4.  Then Images and Idols are not lawful: If the Lord saith well, when he said. Ego Deus gloriam meam non dabo alteri. (1) I am the Lord God, I will give my glory to none other: 
Isai. 41.  If the Lord saith well, Confundantur omnes, etc. Let them be confounded that worship the work of men's hands, etc. 
Psal. 105.  If the Lord saith well in this place, Thou shalt fear the Lord thy God, and him only thou shalt fear: Then as yet your Images are not lawful: And if Paul said rightly, 
1. Cor. 10.20  The things which the Gentiles do offer, they offer unto Devils. If that john is to be credited, 
1. joh. 5.21.  Filioli custodite vos a simulachris. My Babes, keep you free from Images. 
Let these perverters of the truth, the Papists, take heed.  If in the Revelation 
Apoc. 18.4.  the people of God are commanded to departed and to get them out from among them, lest they be partakers of their sins. It is then high time to look to you, high time to abhor you, high time to fly from you, lest we also perish together with you: O that your hard hearts were not hardened, that your iniquities were not engraven with a Diamond, that you were not justly blinded for your obstinacy, that the Lord had not cast you off, that wilfully you re●●●ted not the truth, that your throats were not open sepulchres, that you were not swift to shed blood, that your ways were not execrable, and that you had not denied the Lord to his face: I tell you, and I tell you in grief that which I tell you: You have a two edged sword in your hand, and it is drawn, and you come hither to wound us with all: Arrows and coals of fire are in your mouth, to spit them out against the Saints: Serpents tongues are with in you, and the poison of Asps is in your lips, to infect all those are pure in heart: Truly. you are the reprobate Silver, which God hath rejected: 
jere. 6.30.  We have offered the preatious Stones unto you, as Hogs you tread them under your feet: 
Math. 7.6.  Our holy things have we cast unto you, you run away from them as Dogs: As the wax, so shall you be before the Lord for it, and melt at the heat of his fiery countenance: 
Psal. 68.3.  As fire on the Mountains devoureth the wood, so shall you perish in his fury: 
Psal. 83.15.  with the Bit and with the Snaffle shall the Lord break in sunder your jaw bones. 
Psal. 32.12.  And be you assured, that the axe is already put unto the root of the tree, and the heavy judgement of the Lord God approacheth, yea it is at hand, if you return not: Images? why? their names are abomination to the Lord. Images? why? 
Psal. 16.4.  They that make them are fools and infatuated, their doctrine is a doctrine of vanity? 
Psal. 16.4.  
jere. 10.8.  Images? why? the names of them shallbe ●oted out from off the earth, and they shall not be remembered any longer. 
Zach. 13.12.  O therefore fear the Lord, and he will love 〈◊〉 the son lest he be angry, and you pe●ish from off the Land, if once his displeasure fall, O then happy are all they that put their trust in him. Tell me of all you that are here, which of the innumerable people and Nations under heaven hath the Lord our God spaced that have used Image●? whether the Sidmians that worshipped Astaroh: or the Ammori●● which served Melcom: or the men of Accaron, who adored Baal zebub: or the Philistines that held of Dagon, or you or the Romans, that gave themselves over to all Idola●●●●, then stand in a we and sin not, examine with your own hearts and be still: One thing I will tell you, and admonish you off. The Fathers have determined to give sentence upon you; the best and the general Counsels that are good and holy, have condemned you: our Church of England, and all the reformed Churches in the world, have de●●●ede and set themselves against you, and you are not able to stand to your opinions, and therefore there is a grievous fall prepared for you, and it is at hand.  
I would that you called to mind the words of Cyprian: 
Cyp. Tract. 4. De vani. Idolor.  Vans igitur omnium Deus, neque enim illa sublimitas potest habere consortem, cum sola omnium ●eneat potestatem. (1) There is one Lord God of all, and his highness will not admit an equal: seeing that he hath only power over all: Lactantius Firmianus, albeit in many things he wrote well: yet in this, above the rest, he is most principally commended, who in his second of his Institutions, hath this saying 
2. Inst. lyb. De origine erroris. 2. Cap. 19  Deus supra hominem est, nec in imo positus, sed in summa regione quaerendus est, quare non act dubium, quin religio nulla sit, ubicunque simulachrum est: (1) God, (saith Lactantius) is above man and he is not to be sought after here on earth, but above on high in the highest heavens: Wherefore, we doubt notall to pronounce and say, that in that place there is no manner of religion at all, whereas any Image or Idol is found. Gregorius is of this opinion. Omne manu factum adorare non licet: 
Lib. 9 Indict. 40. Epist. 9 Cypr. adver. Demetr.  that is. It is not lawful to adore and fall down to any thing that is made with hands: Cyp●ianu● against Dem●●ris 〈◊〉 did●v●rite very sha●p●y, and marvels whetly against this Idol worship, and after many reasons, at the length doth bring in that place of Scripture, to prove his assertion, which I have now in hand: for it is written saith Cyprian. 〈◊〉 De●●is tuum ad●rabis, 
The Fathers are wholly bend against Images in every place.  〈◊〉 all's soli serni●s: that is: Thou shalt worship the Lord thy God, and thou shalt serve him only. I could say much unto you out of the Fathers, and show you your gross errors by the judgement of so learned and reverend men: but both the time doth rall me back, and my purpose is not to compile a volume: and the other Articles which you hold, do require that I should speedily run over this, that I may also say something of them:  
This I say unto you, 
Lib. 5. de just. Lib. 4. Lib. 11. Cap. 16.  read Lactantius, in his fifth book of True righteousness, he will inform you sufficiently: reave Origen against Celsus, he will teach you perfectly. Read cyril upon john, he will instruct you directly. Turn unto Athanasius against the gentiles, you shall learn prensely: & forget not at your leisure to seek to Clemens, to james brother of our Lord, 
Liber. 5. Epist. 44.  for he hath done every thing there moss exactly. Or search out Augustine to Maximus, where he flouteth and laugheth at their Paganism: there shall you finds how purely he instructeth them, how sharply he reprehendeth them, how fiercely he striketh them, and how ●u●●tingly he forewarneth them, to avoid the heavy hand of God in worshipping of Images: and so leaving you to the force and strength of these men, I leave you for this time, to consider better of this Article.  

The second point in the third part of the first division.  There followeth now in my first part, the second point remaining in my third division: namely that there is a service which toucheth and concerneth God, and a service which toucheth and concerneth man: Whereinto if you or any other shall look, it willbe found that this service which is appertinent unto God, and unto man, is also two fold.  
Service of God and man ● 


The body and the mind go together in the 〈◊〉 worship of God.  Internal, which is in spirit: for as God is a spirit, so also will he be worshipped in spirit and truth.  
external, which is outward, in reverence and duty apparent even to man.    
Both these are required in this place, and they be 〈◊〉 unted together, as without b●the of them, the Lord● our God cannot be truly worshipped: Theresice I will not severe or divide the one from the other, but I will ●ucke them as in a golden Chain, and make them copartners and fellow companiorts in every good action. Now this internal, and this external service of the Lord, are both seen in divers circumstances of my Text, as followeth:  
True service is seen. 

1. First, if you shall loon:  
2. Secondly, the Lord your God.  
3. Thirdly, with all your heart.  
4. Fourthly, with all your soul.  
5. Fiftly, with all your might.   

1. The first, showeth the readiness that is in us.  
2. The second, shutteth out all other worship, whatsoever.  
3. The third, declareth that nothing should be precious unto us, but the Lord.  
4. The fourth, taketh away all counterfeiting, and all dissimulation.  
5. The fife openeth, that no creature else may have this service, but only the Lord our God.    

The fall of man being in perfection, his unstableness 〈◊〉 he is on earth: his corrupt mind in a● 〈◊〉 he do the 〈◊〉 blindness and error in the light, his grossness & hard heart in belief: did require a pure and undefiled law, to bridle him.  I am not ignorant, that every man, in whom is the breath of life, and upon whom the Lord our God hath powered of his Spirit; is in some part, any, in every part faulty in this co●●aundoment: which natural blindness and Ignorance of ours, showeth the groat perfection 〈◊〉 heavenly integrity of the Lord: and again, condemneth us, as guiltis in eneri● point; 〈…〉 our hands at the heart continually, as being on able to 〈◊〉 any lots of this same, or to stand before God, if he call us to a reckoning. For, if that man, were able to stand, and would never fall from his 〈…〉 and his heart vn●●●●ble 〈…〉 〈◊〉 be 〈…〉 in Israelit; thou ●e 〈…〉 think ●ho 〈…〉 〈…〉 that 〈…〉 thing 〈◊〉 of 〈…〉 that 〈…〉 We may 〈…〉 and no doubt, the Lord our God hath so stra 〈…〉 us to observe these things prescribed, even to love him, and him our God, and with all our heart, and with an our soul, and with all out stight 〈◊〉 sundry, weighty, and great causes.  
Causes, why the Lord hath given so strait a commandment: 

1. First 〈◊〉 our own ●●●etchednesse, myseserie, and death.  
2. secondly to be accused, not excused before the Lord.  
3. Thirdly, to tremble and shake, when we ●span.  
4. Fourthly, that ●bndem●nation may appear in us, knowing that we are not able to fulfil this.  
5. Firstly, to make us affrighted, and to weaken out consciences, seeing that we cannot live in ●●●●bedience.  
6. Sixtly, to keep us by discipline, as under a law for ever.  
7. Seventhly, to teach us the ●nt● and perfect works of righteousness.  
8. Eightly, to exclude all other Idol worship, and to serve all only the Lord our God.    

Man thinking that he stands doth fall: that he is in lice, is yet in death: that he is strong is weak, that he can do all things, doth nothing aright therefore hath he inward and secret sins, which he must tame and subdue, as well as the outward vices, subject to the eyes of men.  And now to come more narrowly, to every one in this place th●gener all: is it to he thought, that no man hath an evil eye upon Abel, upon his brother? is the heart of every man persen? Doth none despise jacob? Is there not one but 〈◊〉 a porsect Censar? or shall we make account, is there never an 〈◊〉 person in this company? not one 〈◊〉 you that hath worn the golden earrings? or hath not cast one stone against the house of God? or joined themselves with Aaron, to commit evil? Is the leaven of Egypt clean forgotten? or hath no man sit down to eat and 〈◊〉, and rose up again to play? Is the hearts of you all pire 〈◊〉 the Lord? what? not once at Samaria in all your life? not once at Dan? not once at bethel? no? not ●ne ●ine or affectioned to Priapus? Of a truth, it may hard●● be so thought, a man will not judge it, and God knoweth it is otherwise: Why? man? he is full of presumptuous ●●●es why? his offerings be unclean, and the fat of the 〈◊〉 is tainted. Many truct in Chariots, and many trust in Horses, and divers say, there is no help in our God: and than which way can we be free from his wrath? The man that worketh no deceit, the man that hath not slandered his neighbour: the man that hath not put out his money to loan, nor his coin to Usury: the man in whose loule there is no guile, is not, cannot, may not be found▪ I tell you, to love the Lord, with all your soul, with all your might, with all your strength, with all your heart, to love the Lord▪ and to love him only, is to fulfil the whole law and the Prophets.  

As the false Prophets of jesabel knew the truth, in the days of nlyas the Prophet: and as Amasiah did wilfully resist jeremy, & the Seribes & Saducees Christ: so do the jesuits and Papists resist us, against their ewne consciences.  I do profess, and protest before you all, yea, before the Lord, and before his Angels, that I never enter into the con●●●eration of this, but that I wonder, how it cometh to passed, that the adversaries of the grace of God, the Papists, do not burst and cleave in sunder, when they see that honour, that zeal, that affection, that loous, that might, that strength, which is due to the Lord God, so wickedly, and so commonly to be given to Creatures? And now tell me, you, whose faces, are faces of brass, you of the. College of the Pope, you his Seminaries, you invested into the order of the jesuits, how you are able to answer, and to reconcile yourselves unto the Lord? God saith, love me, you love the Pope: God saith, love me with all your heart: but how heartily, how faithfully, pray you to Saints? God saith, love me with all thy soul: yet you sell prayers unto men, and the Souls of men do you give from God, for money. God saith, love me with all thy might: and you endeavour day and night, to Idolatry. God saith, Hear me only, but you will not hear him at all: and if you do, you are compelled unto it.  
Then in consideration, that you have so boldly resisted the Truth, and so faceingly stand against GOD: and so proudly list up your heads, and so impudently persevere in your errors. I will briefly say something unto you, of so many your Heresies, and false allegations, as connenientlie I may: for I know that you came not hither in vain. Some of you are Seminaries, and not without cause so called, for you sow your tars among our Corn, and you have scattered the Cockle, among our Wheat, wheresoever you come. Some of you be jesuits, and I wonder, that under so glorious a name: so vile and so outrageous, so lewd and so pestiferous: so fond, and so monstruous an Heretic can be contained. 
jesuits of jesus, as the Nazarites named them of Nazareth, where Christ dwelled: And the Adamites, called them so of Adam: but they followed no one thing of the customs & ordinances of those men, from whom they took their names: no more than the jesuits do follow jesus.   
Did jesus ever know that man of sin, whom you worship, the Pope? did jesus adore Images, as you do? did jesus pray to Saints, as your manner is? did jesus use those whorish Traditions of Bell, Bull, and Candle, Oil, Salt, and adjurations, as is common among your did jesus pray to the Cross, and whipped he, and scourged he himself, with his own hands, as you use to do? Then I perceive you have but the name of jesus, to deceyus men with all, you have no one thing in you, which jesus had. And for that you are Wookies in sheeps clothing, and we now know you by your deeds: I will speak some thing of such Articles, and most principal Heresies, on which you do hold.  
The Lord saith, Thou shalt love me with all thy soul, with all thy heart, with all thy might, and the Lord the GOD only shalt thou serve. But you, 
Harding, for the Church of Room. Dist. 96  you love the Pope, he is, The Terrestrial God. The Pope, why? he is God in deed: as appeareth also at the Counsel of Trident: The Pope, why, he is not a Man: The Pope, why? 
In Sexto de Elect.  he hath power over the Angels of GOD, as appeareth in the Council of Lateran, under Leo the tenth. The Pope, why? that which he doth, is received as Canonical, not to be broken: for so said Alexander the second, to Philip King of France. The Pope, why? he that offendeth, and breaketh his Laws, shall not be forgiven for ever: 
Dist. 19 C. 51. Rom. pontiff.  for so said Nicholaus, to the archbishops. The Pope, why? it is not lawful to add or diminish any thing, that he hath done, as witnesseth your own Pope Adrian. 
Sinodo apud. Trecas.  The Pope, why? it is thus written of him. Qui decreta Romanorum pontificum violaverit, anathema sit. (1) Whoso ever shall break, or violate the Decrees of the Pope, shall be as accursed; This was done at a Council by Leo, Pope the fourth, 
Cap. 5.  by the consent of three score and two Bishops. The Pope, why? whosoever obeyed not him, as being in the Apostolical Sea, 
Papa. 7.  was counted an Idolater, as is found in the Decrees of Gregory.  
Now whether or no, these are lawful, and whether you or no, be not shameless men, to come hither to teach us such whorish, and Idolatrous abominations, that shall be tri●d in the book of the Lord.  
First of all, you call a mortal man by the name of the eternal God: do you think this is lawful? What saith Esa●. Ego Dominus, hoc est nomen meum, gloriam meam non dabo alteri, etc. That is, I am the Lord, that is my name, and my glory will I give unto no other: 
Isa. 42.8.  You have not read what the Lord said of Israel, when as he purpo●● to save them. Propter me, propter me faciam, ut non blasphemer, et gloriam meam alteri non dabo. That is, For myself cven for myself will I do this, that I may not be blasphemed, and my glory will I give to none other. 
Isa. 48.11.  If the Angel in the Revelation, 
Apoca. 19.10.  would not take that worship, and adoration that john would have adored him withal, but thought it a derogation from the Majesty of God to take it: 
Damasus. 1. in the days of julius, as in Platina: & Boniface. 16. in the time of Honorius, and Simmachus the. 1. under Faustin. Consul, and Gregori. the. 1. under Mauri. and Boniface the third, under Phocas: were the first that had this worship and adoration given to them, being the first general Popes so named: and at the consecration of them all, was much blood shed.  How sacrilegious & blasphemous, is that man of sin, the Pops, that hath so many thousands coming to him continually, and falling down and worshipping him? Wherefore, because I am purposed to be short, and as before, so now also in my writings, not to be tedious. I will refer all your romish titles given unto the Pope, all only unto one. And these shallbe by way of Question determined: Namely, whether or no, it be lawful for you to give that honour, and that worship to the Pope that you do? I say it is not lawful, but it is a damnable and most execrable thing: and this will I make proof of, out of the book of God.  
The Pope is not to be worshipped. Rati. 1. 

He only that is Omnipotent, and Lord of all is to be worshipped.  
The Lord our God is omnipotent, and Lord only of all; Ergo.  
The Lord our God only, and not the Pope is to be worshipped.    
For my own part, when any one of my premises is denied, than I can say that justly, which now willingly I will not speak of. Yet we know that in former tunes there were most godly, and most honourable, most ●●se and most prudent men, that lived then: notwithstanding, there is no precedent found among them of any such gross blindness as is in you, or any example of any such honour or worship given to any one then living, as you do now to the Pope. Abraham presumed not to go any farther than unto the Lord, whom he also adored: If you read the Story of jacob, 
Gene. 35.  with his long travail, great pain, and weary return home again, 
When as all the good and honotable men of old time refused to be worshipped: how dare the Pope take that (being inferior to them in thousand degrees) which they durst not.  you shall find that he thought none worthy honour and reverence, neither adored any but God whom he called omnipotent in Genesis: Israel albeit Moses had been in the Mount, and had seen God face to face, and had talked with him, and had seen his glory in the Tabernacle, and was changed in countenance, for Israel could not abide to behold him, because the brightness of his face was great: 
Exod. 15.  yet do you not find that this singular instrument of the Lord Moses was adored or worshipped as your Pope is: read Deut. 32. and Psal. 71. And see if there be any honour or reverence or adoration given to any other, save only to the Lord God? then I conclude, Ergo, none ought to be given unto the Pope  
The holy order of the Priesthood is not unknown unto you: yet if you could find either in Aaron, or in Eleazar, or after that in Ely and his sons, or else if you made any show at all of the honour that was given to jehosuah in Zachary, 
Cap. 6.  the may seem to be equivalent or come near unto yours which you attribute to your Pope, no doubt you would cavil perilous●ie, and fight manfully for your Popedom: 
Your Pope: Os Porci: that is, a Hog for his filthiness of life, and after that changed his name to Sergius did, according to his former name, usurp the name of God: and Constantinus the first, was also the first that kissed the Pope's feet, & fell down unto him. as witnesseth both Nauclerus & Platina.  but for as much as there is no resemblance unto that man of sin, made by any one in the old law, you are lawless men, that so unlawfully will strive and impugn the law of the Lord. And concerning the Chair and Cathedral estate of Peter, wherein you suppose him to have set as Lord and chief of the Apostles: I say thus much unto you: if in the Scripture there be any such thing found of Peter, either that as Lord he ruled the rest: or as Christ's Vicegerant he took the office, or as Universal Bishop he governed at Rome, or as Supreme head Peter commanded all: or that Peter left any Successor behind him, or that he was honoured and reverenced, and called upon as your Pope is, I will yield & subscribe unto all your opinions. But if you cannot prove this you speak of the Pope, will you yield to us? will you confess a truth, and renounce your errors? will you come to the Lord and acknowledge your backsliding from the truth? This will I do, if any one of your side, can find the name of Pope, or Supreme head, or Lord of the Angels, or a Man that can not sin, or general Bishop, or successor of Peter, or a holy Father, or governor of the whole Church, or any other of your Titles, that you give unto him: I say that again, find them in any one place of the Bible, old or new, I will subscribe and become as one of you. In contrary manner, if not, then yield you unto us. How ever it be, we can convince you by the Scriptures, therefore against the Pope, here is the second reason.  
Against the Pope, the second reason. 

That which is not found in the Scriptures, for the which you have no warrant, which derogateth from the Majesty of God, is not to be done.  
The name of your Pope, the titles of your Cardinals, the honour and worship you give to the Pope, and them: taketh and derogateth from the majesty of God. Ergo.  
Your Pope is not to be worshipped, as you worship him: and that you do, and give unto him, is not to be done.    

This is not rare in Popes, to cause blood shed, and raise Treason's, and tumults in common wealths: for by blood, Engenius was elected, under Ludovicus Prus: & Zacharie Pope, in his time, stood against Caesar, and gave the kingdom of France to P●pinus, after Christ. 755. & Childericus the true heir was shaven, & then thrust into a Monastery by the Pope: and thus would he deal with England if he could.  Where find you, that death and life is in the Pope's hands, as you do affirm? that he may dispense with any sin, as he doth? That he can redeem Souls from out of hell and Purgatory, as you imagine? that he may give liberty to whoredom? free access to Treasen, without breach of law? that he may send out his Bulls, with free release of all the sins, men have committed? Think you, that we may suffer these horrible blasphemies? or that ●ee may snffer you that uphold them? what? an other redeemer beside Christ? what? that a mortal man shall have life and death, in his hands? what? that they? shall be liberty granted; to fin? and free access to all wickedness? what? that any one may redame the soul of his Brother from hell? or that a satisfaction may be made after his departure? What? Bulls, Pardons, Indulgencies, or Masses for any Soul alive, or dead? Why? where? what place? by whom? in what Prophet? what Scripture have you this in? It is strange, it is unknown to us: Abraham, never heard thereof, Isaac, and jacob, never knew so much, Daniel, Enoch, job, these three righteous men never spoke it, they can save but their own souls, in the day of the Lord. And shall we give more unto the Pope, than we have done unto them? It is the Lord that bindeth the golden chain about the neck, that giveth Silver and Gold unto feeble men. The Lord is clothed with glory and honour, for it is he that covereth himself with light, 
Salvation cometh of none, but of the Lord: life of none, but of the living: glory from none, but from God that is glotious. Ergo: God only, not the Pope, can have any of these given unto him.  and spreadeth the heavens as a Curtain: The Lord openeth his hands, and filleth with good things, and the gates of death are at his pleasure: He sendeth his spirit, and they are created, and he ●arieth down to the nethermost hell: He spared not the Families of Core, and the multitude of Rebels were swallowed up quick. He, even the Lord doth bind Princes to his will, and he teacheth his ancients wisdom: he can hold their feet in the stocks, and he can chain them with chains of Iron. The Lord can save, and defend his people: the Lord can deliver, and life up, but far be it from the sons of men: and let not disobedient children take it upon them, lest he strike, if he be angry, lest his indignation do arise, and we perish. And if any one will have life, or the people of the Land, look for redemption: let them come to the Lord of hosts, the God of I acob shall be their defence. Cursed is he that trusteth in man, and I wish all those that fear the Lord, to say. Amen.  
And now concerning myself, for that I speak unto you at this time, rather than any other: it is, both because I would confirm the doctrine which my brethren have Preached heretofore, and in part also, for the hope I may do some good among you: I think this, and thus of you: you have from your Infancy, been trained up in blindness and error, neither do you use to read the scriptures, 
If Papists prayed earnestly, & lived soberly, and hardened not their haits wilfully, but would submit themselves to the Lord willingly: then would they not err so grossly.  so much as to tranaile, and ware old in the Doctors. So that upon three causes which may well be taken away, I easily perceive that you are hardened: for the same poison which you drunk in your first years, is a cause why you are broken out, into the ●●●●titude of your grievous sores at this present. Then want of prayer to the Lord, doth again putrefy you so sore within, as busied and occupied in their invocation to Saint Peter, to Saint Thomas, to the Virgin Marie & others, you have not any leisure at all, to call on God: wherefore you do not well, for those Personages, are great Personages, & being troubled with a multitude of Suitors, they may not presently hear you, neither can they prefer your prayers unto God so soon. Peradventure also they be abroad, or busied in some weighty affairs, or else they have some other request, for some nearer friend of theirs, and you most wait yet longer. Wherefore turn to the Lord, and he will hear you indeed, neither will he defer salvation from day to day. Lastly, I am afraid, that one of you infecteth an other, therefore, I do wish, that you may be severed asunder, when the Tempter is gone, 
It is evident that the Kings & Kaiser's did withstand the Pope a long season, till by main & might the Pope took in hand to stand in arms against them: For Carolus in his time, made an Edict against the Pope, and cut off half his Crown: yet did the Pope swell and rise more & more, but in blood.  the spirit of the Lord, will walk more effectually. And I for my part, together with my brethren, will pray for you continually, that the Lord God would open your eyes, that you may see the truth: for undoubtedly, your hearts are full of woormwood & gall, and I see that bitterness is within you, even to death, if the Lord God quicken you not. Who ever said that, that was proper to man, which is to be given to God, but you? who ever affirmed that the Pope was Lord and God, and King, and Kaiser, save all only you? who hath given him power, by which as of himself he standeth? who hath given him honour, by which through his might he striketh, he cutteth off, he saveth, save only you? who hath given him the keys of hell and heaven, where he bindeth, and he loseth, save all only you? who hath said, he is God, Vicegerant, in earth, by which he ordaineth, and deposeth but only you? who hath made him equal with God, and most like unto the highest, save all only you, his Scholars, his Disciples, his Ministers, and such as are, and have been accounted Heretics, and are of the same profession as are you? wherefore return, come away, fly from the whore of Room. 
Apoc. 17.  O be not deceived, she hath poisoned all the Kings of the earth, with the venom of her cup: Stay a while, pause and consider, and you shall see the damnation of this great whore, that sitteth upon many waters. With her have the Kings of the earth committed fornication: with her have the Inhabitants of the earth been made drunk: for she sitteth upon a scarlet coloured Beast. A Beast is Room called, for the cruel, savage unnatural, & beastly qualities found with in her, as appeareth in Daniel: 
Dan. 7.7.  Sitting in Scarlet, for that the was red, and inglutted with the blood of the Saints. 
The outrageous pride of this whore of Room the Pope, is seen. In that at this day, he hath upon his Palace a Pillar of stone, that is valued at. 20000. Crowns: He hath his roof seeled with gold cover. His hangings are of precious stone, like glass: And yearly hath he coming in out of the common stews, an Annual revenue (which is his tribute) of 20000. pounds, from among the whores & common women of Room: so that he is the whore that sitteth in the golden chari.  Then having names full of blasphemy: for is there any one now, or was there any ever heretofore, that had the same blasphemous titles, as hath the Pope? Then having v●. heads, which are seven hills, on which Room did stand, and was built, and so sometimes had seven Kings within her: The whore is said to have ten horns, many kingdoms under her. Then she is arrayed in Purple and Scarlet: For the glory of your Popedom, standeth in outward Pomp, and we know that no Prince in the world, is more richly attired, then is that monster at Room. Then she hath a cup of abominations in her hand: And not without cause, in as much as all Heresies, false doctrine, and Superstitions of the late Churches have come from her. Then in the forehead is there a Mystery written, Babylon the great, the mother of whoredom: A Mystery in deed, for none can comprehend this secret, but the Elect: None can tell you, that this Room is that whore, but such as God hath touched: None can open this plainly to the world, save only those to whom God hath given it. And therefore, if your hearts were not hardened, if in hearing you did not hear, or in seeing, you saw not, and were not blinded: or if the Lord had not shut up your understanding, for your wilfulness, it could not be possible, but in this light and beauty of our time & of the truth, you should understand, and convert & be saved: and defer not off from day to day, for the longer you stay, the more fierce God is: the longer you prolong, the more severe he is. This day, if you hear his voice harden not your hearts: I tell you that the wicked man doth most proudly keep his countenance, and will not be changed, the heart of the godly man melteth, when he heareth of the Lord: 
Rom. 2.5.  wherefore take you heed that according to your hardness of heart, and your impenitent souls, which will not repent, you heap up vengeance against the day of vengeance, & against the day of wrath, & the revealing of the just judgement of God. For wherefore should you stand thus in defence of the Pope? wherefore should you hazard yourselves for a mortal man? wherefore stand you against the truth? is it for the you are ignorant? you may see▪ Is it because you have learned so? 
Our Fathers are to be followed no farther than you follow the Lordet Read Origen in Esech. Hom. 7. read Augu. upon john. Tract. 49. cap. 11  you shall have another lesson, the Lord God shall be your master. Is it because you fear man? why? the Lord our God is greater, stand to him: what? have your Fathers believed so? then be you other men, you shall not bear their iniquities: what? have you learned this from them of old? why? what then? They erred, go you uprightly: they sinned against their God, provoke you him not: they lived in miserable days and saw little, you have the law in your mouth, and it is open to all: they desired, and could not have it: you may have and will not take it. They had the Gospel kept from them by the Tyranny of the man of sin, that bruised and stamped under his feet the Saints of God: you have, and may have, and if you repent, you shall have all free liberty and access to the Gospel with out danger: And tell me, what is he whom you so reverence and adore? what is your Pope? came he from the heavens? or is he indeed as you say more than a man? But what if a wicked man? what if a Blasphemer? what then if he be a Sodomite? what if an enchanter? what if an Heretic? what if a Schismatic? yea, a Simmonist? what will you say then, if the never any Pope, was yet Pope of Rome, but these, or the like, or greater sins, have been found within them?  
Tell me if that you mean well as we do? If this be true will you come to us? will you recant? will you fly from the Pope? if you will? then speak, and let all these be witnesses. And seeing you will not, then hear what I will say: First you show that you are the wicked sons of a wicked Father: and him you defend in his whorish abominations. Secondly you will take no indifferent proffer in a truth: Thirdly in wilful manner you will defend that you cannot avouch justly: fourthly, you will yield to nothing but that you like off: And last of all, if you were not compelled, you would not hear us at this present: But now, 
Conditions offered of subscription to the jesuits.  seeing that you are here, give ear to that which I do say: peradventure you may have an other Prosilite, if you deal but in differently. Remember what you do: you defend the Pope, I am against him: I show reasons, you will give me none: I offer you the Scriptures as indifferent judges, and you refuse them: I show you the Law and the Prophets, which deny that you hold, & you regard them not: wherefore I will conclude thus, that if any one of you all here present, or any one of your learned Papists beyond the Seas, or any one of your close Counterfeit in England: be able to prove out of any godly person, zealous man, or any indifferent judge whatsoever of any time: whether he be Croniographer, or writer of History, or Ecclesiastical Doctor, or famous and reverend for his time, or any discriber of Persons, or any one that is learned, that hath written of your Popes, 
I warrant you the jesuits will neither leanne, neither yield, neither confess their errors, nor agree to reason, but against God and man will they stand wilfully, having nothing to say against the truth.  from the sirt hundred year of Christ (what time especially your Supremacy, and general challenge began) that in the same is able to prove, that the Pope & your Lord & Master for whom you suffer so much, hath not been either an infamous Whoremaster: or a vile Heretic: or a filthy Sodomite or an exceeding gross Heretic: or a Schismatic: or an enchanter, or else hath not been well known to have had some great and damnable sin reigning within him: I for my part, will subscribe, and hold with the Pope, as you do, and for ever hereafter become one of yours. I as●e but this in like manner of you, that if I shall prove this sufficiently and substantially, which I have both spoken and written to you: that then you in like manner would become Protestaunts, and forsake that Whore of Room. Something I will say unto you now conterrung this, and when I have more ●eysure I will tell you more. Papa Zosimus forged and counterfeited the Council of Nice very falsely, and all for to be supreme head of the world. john Pope the 2. said, Animas piorum non videre faciem Dei: That is, That the souls of the righteous men, did not see the face of the Lord. Gregory the sixth, which was Hildebrand, one of the monsters of the world: was an enchanter, and used other wickedness not to be named. 
Note here, the great judgement of God: that this Idol of Room lifted up to the heavens, might be known to fall, to the nethermost hell: Who making himself equal to God, to the Angels, to Peter, & to Christ have had found within them from time to time such vices: as God and man abhorring, were never yet found in any reprobate to be more common, then in them.  john the. 8. Pope, was a Simonist, and sold his Bishoprics for money. Boniface Pope, was of all other most like unto a Pope, for he was cunning in all kind of althinesse, and he was expulsed by Ottho Caesar. Silvester the second was a conjuror: I find in Stories, the one Sforsia was poisoned by the Pope for his wife, & for that he might the better have his pleasure of her: Silvester the third was deposed, you know the cause I am sure. You have heard of the pride of Paul, the second, who deposed the King of Boheme. Vrban dispossessed Conradine the right heir, & son of Conradine King of Sicilia: It is a famous Story, both worthy the noting, for the great judgement of God that happened then, and for the misery & desperate state of those days were seen then. For Platina the Pope's Secretary, in his description of Pope Clement the fifth, saith thus: That at the Coronation of the same Pope, whereas there were present, Philip King of France, and Charles his brother, and john Duke of Britain: the same john Duke, was overwhelmed with the fall of a wall, and died. See the great judgement of God, for this happened in the time of the Coronation: when as the manner is, the Pope was led thorough the City. Also, King Philip, by the same ruin, was sore hurt and lamed: The Pope was stricken off his Horse, and lost a Ruby out of his Mitre, that cost six thousand Ducats, I do remember, what a man of late time writeth of Calixtus, that was Anno salut. 1120. and he is one of your own Order, to name Theodoricus an abbot, and he witnesseth that the same Calixtus, was called, when he governed, by the name of Simon Magus: I could reckon up unto you an infinite company, like unto these: but I will defer the speech of them, till some other time: and whereas I was purposed to have given unto you, three other reasons, by collection & just proof, gathered out of the Scriptures, against the Pope, and the gross heresy of his Supremacy: those I have let slip, 
That which now is omitted: may be seen, if you read Nauclerus, Pius Secundus and Platina, and Volateran.  purposing if God will to make a knitting up of them another time. Only this I will add at this present: That whereas I have said much concerning the Pope and you also his Scholars, at this time: I have done it the Lord knoweth, neither of spite to provoke you, nor of hatred to molest you, nor of contempt to disdain you, nor of peevishness to smite you: but in a fear and a reverence have I done it, and before the Lord, that if possible it may be, I may win you. This is true. Verbum meum quod egredietur de ore meo, etc. My word shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. 
Isa. 55.11.  And therefore I desire you, and I pray you in the Lord, that you would redeem the time, knowing that those things which I have spoken, are not spoken by me, but by the Lord. And for that you shall not in any thing mistrust me, look into the Revelation of Saint John: 
Apoc. 9.1.  and there shall you find that I have spoken nothing, but that which the spirit of God prophesied of before, should happen to the Church of Rome, and all her abominations, and all her filthiness are opened long before: the things should happen, are expressed in three circumstances.  
Three circumstances. 

1. First, in the Angel:  
2. secondly, that sounded.  
3. thirdly the Trumpet.   

The stately messenger, is a token of the certainty of the thing.  
The sound, betokeneth it should come to pass.  
The Trumpet signifieth, that it should be blazed & commonly known thorough out the world to all.    
And the things to be known are these.  


A description of the Pope.  1. First a Star: that is a Bishop and Minister, and who greater with you then the man of Rome.  
2. secondly, that fell: for your Pope from time to time hath gone from God.  

Now that which should be done, and should happen, is this.  3. Thirdly, from heaven, for heaven and heavenly things hath he forsaken, and taught man's Traditions.  
4. four, to the earth: for as all things therein are uncertain, so be all things taught by you, and by the Pope, most unstable, most wavering and earthly.  
5. Then, he had given unto him a gift, for without God's permission he doth nothing.  
6. The things given, were keys: you say that he hath the keys on his shoulders: yet I think you will scarce rejoice in them, if you consider well.  
7. But what keys? the keys of the bottomless pit: for he openeth hell gates to all that follow him.  
8. Then, he opened the bottomless pit, for all abominations, and all sin & iniquity, that leadeth unto hell come from him.  
9 Then, there arose a smoke from the pit, and you know, that all filthiness hath been spread abroad by the Pope.  

Room & romanists, are never able to answer john, to this place.  10. Then, the smoke was like a furnace, for the abundance of his errors and heresies, darkened Christ and his Gospel.  
11. Then, the air was darkened by the smoke of the pitifor what truth, what good and perfect doctrine, hath not been obscured by him, the Pope?  
12. After that appeared Locusts, false Teachers, Cardinals, Bishops, Monks, Friars, etc.  
13. After that, power was given unto them: even false and deceivable doctrine, pleasant unto men.  
14. Not power only, but the power of Scorpions, for your Abbey lowbies did so sting the consciences of men, & of the weak, as they died an eternal death by their teaching.  
15. Yet they hurt not the grass: such as were upright, and knew God: for the Elect can not be beguiled by you, do what you can.  
16. But only those that were not sealed in their foreheads: (1) such as God had not praeordained to life, but Infidels, whom Satan had blinded.  
17. Lastly, those that were sealed, they should be troubled six months: Even a certain time which God had appointed: for though Rome hath troubled along time, all the faithful, yet is your time limited, and we know that this trouble is but for a season.   
● But enter in farther, see and look, whether this be so, yea, or no? your whole Idolatry, knavery, & bawdry of Room is described, and it is shown plainly, that the romanists, be the Locusts. 
Homoiomata A description of the Locusts.   

1. First, they are like horses: rebellious, bold, cruel, fierce, lecherous, and impenitent.  
2. Secondly, they are prepared: for they are armed, and ready against the Saints.  
3. Thirdly, unto battle: for they fight and they encounter, and they are in arms against the righteous.  
4. Fourthly, they have crowns on their heads: for they of Rooome challenge honour and dignity, above all.  
5. Fiftly, their crowns are like gold: & they have no right to that supremacy they claim: But they make a false challenge thereunto, & rob others of their right & dignity.  
6. Sixtly, their faces are like faces of men: quick, politic, brabbling and subtle: such as pretend humanity, and courtesy, and love, and good will towards men: yet are they savage and cruel, and such as eat up the people of God. 
Harding doth defend the Stews erected at Room.   
7. Seventhly, they have hair like unt o'th' hair of women, which noteth the wantonness, idleness, whorish apparel, and effeminate minds of the Clergy of Room.  
8. Their teeth, as the teeth of Lions: for you of Room have oppressed the Saints of God, and devoured them.  
9 They have Habergions of Iron: for they be sturdy, and not moved to pity, countenanced by Princes.  
10. They have wings: for they be proud, and lifted up above Kings and Emperors.  
11. They have stings in their tails: for the number of the Saints of God that are slain, is innumerable.  
12. They have a King and he is the king of the bottomless pit: even the Devil and Satan.  
13. Your kings name is Abaddon, and Apolyon: even a most horrible, cruel, and bloody devourer of the Saints of God: a destroyer in doctrine, by the Pope & Antichrist: a destroyer of men, both of body and in soul: in soul, with falsehood and lies, in body with fire and sword.   

This fear of the Lord, is to be known of all, for God commandeth it: This reverence is to be observed of all, for else God punisheth: and to be kept, for we are bound unto it: it is always to be looked unto, and we ought especially to regard it.  You have had a most lively description of the Pope, with his Clergy, not at my hands, but at the hands of God: Now followeth, that I should say some thing of the true fear, reverence, and homage which is to be given unto the Lord God, & it is the last member of all: whereof if I speak at large, I shall do great injury to this honourable & great assembly: If I say nothing, I shall be suspected of you, our adversaries, and be judged able to do nothing: If I clip my speech, I shall leave but the half man to be seen of you, whom I had rather you should see fully drawn out, and in his strength. Therefore I am determined to speak, yet not fully, because that I do, must be done briefly: I will speak, but not to please, or satisfy you, but to show that duty, which both I, and all other good Christians do owe unto the Lord: I will speak that I will speak of, no otherwise then of the most true and Christian Verity, which I find as undoubted, holy, and to be evidently declared in the book of God. 
The fear due unto the Lord, and unto none else, doth exclude and shut out all other fear and reverence, and homage given to any other whatsoever: for God will not part stakes with any man.  For in the last, and particular division of all, I noted, that worship which toucheth and appertained unto Man, thus, O Israel, the Lord thy God is Lord only, and thou shalt fear him, etc. Hear is a reverence, that man oweth to his God, and to none other: To God? to the Lord? to the Lord only? To none other? I say to none: No? not to Marie? no? not to Peter? no? not to the Saints? What? not your Litany? not your Orate pro nobis? (1) Your general Prayers made unto the Saints: Pray for us, be they not good? I say they be not good, they be damnable: I say no, they be not good, they derogate from the Majesty of God: I say no, they be not good, you ask help of Man, not of the Lord: I say, and I affirm, that you commit sacrilege, and you do that which is forbidden in the book of God. I find it thus written by David, 
Psal. 50.15.  Inueca me in die tribulationis, et eruam te, et honorificabis me: (i) Call upon me in the day of trouble, and I will deliver thee, and thou shalt honour me: I find not any commandment to pray to Peter, or to Marie. In the Hebrews, 
Hebr. 10.  we are charged to draw near unto Christ, our high Priest, who being the highest of all, hath not that I do find, given his 
joel. 2.  glory unto any other. In joel the Prophet, 
joel. 2.  this is written, Who soever calleth on the name of the Lord, shall be saved. Wherein who seeth not, that all other invocation is excluded? Unless you will affirm that they the Saints, to whom you pray, be Lords also, and Gods of the earth: What is plainer than an other Scripture: 
1. john. 2.  If any man sin, we have an advocate to God, jesus Christ the righteous, and he is the propitiation for our sins. And again: Not for us only, but for the sins of the whole world. 
If Christ be sufficient, then need we no other: If Christ be a reconciler, the help of others is nothing. If Christ be our advocate then vain is the help of saints.  In which you cannot deny these sayings.  

1. First, that you are sinners.  
2. secondly, you have an advocate to God.  
3. thirdly, a person most righteous.  
4. fourthly, that all only is named, jesus Christ, such a one at maketh intercession, and is a propitiation for us.  
5. fiftly, not for us only, but for all, even the whole world.   
Now then, where is life, but in Christ? where have you attana●ment, but of Christ? where shall you look for propitation but by Christ? Who maketh intercession, but jesus Christ? who delivereth us and the whole world, but all only jesus Christ? It is a strong reason, and a greater can not be 〈◊〉, then is this: 
Roma. 8.  There are not two Mediators of heaven and earth, but one only: Christ jesus is the mediator of heaven and earth, and of us: Ergo: None other (neither Marie, neither Peter, nor any other Saint,) but Christ only mediator for us 〈◊〉. The Fathers of old knew no other, neither called they on the name of any one, but only of their God. Seth, 
Gene. 4.26.  restoring Religion, called on the name of God: and Abraham, sojourning, 
Gene. 12.8.  when he pitched his Tent, and had on the one side Bethel, on the other side Hay, built there an Altar, and called on the name of the Lord. I am assured, that Isaac would have worshipped the Lord, with that kind of worship, and that service, that was most acceptable to God: yet can it not be found that Isaac, 
Gene. 26.25.  or any other the Prophets, used the help of any dead man, but called on their God. And so am I assured did jacob, 
Gene. 32.  together with Moses, 
Exod. 34.  and also Samson, 
The old fathers taught thus. Epiphanius in his book against the Antidicomarianites. Gregorius Na. in joh. Lib. 9 Cap. 42. and Cycill in john 16. and Chrisostomus. Hom. de Muliere Chanane●, and Theophilactus, ad Coloss. and August. unto Honoratus, are all against the invocation of Saints.  when they lived: and not one of them used the help of any their fellow patriarchs departed, or brethren the good men that were dead, but all of them prayed to the Lord their God: wherefore, your prayers to those departed are vain, they do you no good: your prayers to them are gone, are devilish and whorish, they are forbidden by the Lord: they are to no end, they cannot profit you: they are detestable, they are condemned in the Scriptures: they are superstitious, for they derogate from God: they are Idolatrous and pernicious, they infect and hurt such as do use them: they are most filthy and abominable, for no homage is to be given to them, but to the Lord. As for you, your worship, your adoration, your prayers to them, whence have you them? where find you them? what warrant have you for them? what authority? what commandment from the Lord? as of all other your whorish abominations, so may I say of this. You have no Author, no defence, no Protection, no colour of the same, but only from Rome: from Pope, from Cardinal, from your own inventions, your own decrees, your own decretalies, or else from the old and damnable Heretics. 
Contra. octo ginta Haer.  Epiphanins, that old and gray-headed father, Bishop of Cyprus, reckoneth this among the Heresies of the Collyridinns (who came out of Thracia in Arabia, & the upper parts of Scythia) for the they also superstitiously as you do, offered to the Virgin Marie: now once in a year was the day very solemnly kept, and they celebrated it with great honour: and to say truth, they were women Priests, who gave that so great homage unto her, as being the Mother, Lady, and Mistress, of all Women. And vnl●sse that you took this custom from them the first inventors of the same, I know not what you are able to say for the antiquity of Prayers given to her, or any other.  
This I know, this I am assured off, and this I find in your own writers, that till it was within these late years, you have not so much as any mention made of your praying unto those that are departed: but all only the nations and such as knew not God, have used to pray to them that are gone: or else some of your own vain and fantastical Bishops, have brought in this custom, who as every man was given wickedly, or bend frowardly, disposed idly, or affectioned filthily, 
The Popes, the Authors of all Idolatry.  or inneighled devilishly, or drawn away superstitiously, or bewitched heathenish like: have made, constituted, and ordained, laws for this kind of prayer, and more I find not. 
Lib. 2. Yom. pr. haeresi quinquagesi.  Therefore in Arabia the stony, they that dwell there, as Epiphanius witnesseth, do worship Moses for the miracles that he did, and pray unto him as unto God: And at the Oak and grous Mambre, where the Angels appeared to Abraham, they that dwell in Ph●nitia and Arabia, and in the farthest coasts of Palestine, they do give the same homage the other do, 
Lib. 2. cap. 4.  unto the dead, as Sozomenus witnesseth. Now whether you will d●● as the gentiles do, or be like Christians? whether as God commandeth, or as they will you? whether as the word and Scriptures allow off, or as man hath invented? that make you choice of. This I know: that the Saints of God have refused worship offered them, being alive: and I am sure they never asked that of you when they were dead: And this one thing I note (where as the Litany in which are so many Orate pro nobis: a Commemoration of the Saints that should pray for us) was first instituted by Mamercus Bishop of Vienna in France, 
Sidonius in Epist. ad Mamercum.  upon these occasions. First an Earthquake which then happened: then a great Fire which at that time burned: then the grievous assaultings of wild Beasts, which in those Countries mustered: and in the same no mention made that I read of, of any praying to those that are dead, your late superstitious Prelates have put in, Orate pro nobis: (1) A number of the Saints of God that must pray for us. 
Lib. de Cura pro mo●tuis, Cap. 16.   
Therefore saith Augustine. Nonum est et supersticiosum quod pro mortuis caeperunt orare: (1) It is both new, and a superstitious thing, in that they have used of late to pray for the dead: And undoubtedly, if it could be proved out of the Scripture, your own men would have gaggeled and thrust out their throats more a great deal, with better proof than now they are able to make thereof: And albeit Moses was a man, for life famous, for Miracles wondered at: 
Deut. 34.6.  for talking with the Lord; and for the family, aritie God used with him, most highly esteemed of all: 
jude. 9  yet, not one in Israel is found to have prayed to him being dead, and his Grave and his Sepulchre, is unknown to this day. 
Abraham, Isaac, jacob, David, Samuel, no nor any one of the Prophets: Nor Christ nor his Apostles, nor the Church (for many years) nor the godly did ever invocate the name of Saints Ergo: also we ought not.  Though Elyas parted the water with his mantel: & though at the grave of Elyzeus, a dead man was raised from death to life: yet was there neither adoration nor immcation made to these by the Saints of God, nor yet any Relics of theirs, as a memorial of such things done by them. Wherefore, you do the Lord great dishonour, & us great injury, that will come hither, as rovers, and Maisterles men, to teach us, when in deed we have no Teachers, but the Lord and his Prophets, and seek instruction at his hands, not at yours.  
I am not ignorant, of that blockish and doltish reason you have used, concerning Marie the Virgin, the mother of Christ: neither is it unknown to me, how you and your colleges, 
The sacrilege committed in this Book, is not to be named.  have usurped and much abused the Lord God, in your Sodomitical, brutish, and Heathenish book, called the rosary. The Lord no doubt will be revenged upon you, and the Lord will ask it at your hands. One argument I will answer of yours, concerning the Virgin Marie: who, as for the love wherewith God loved her, she was blessed: so you for your false Adoration and Worship given unto her are accursed. 
rosary.  You say first of all, O holy mother of our Lord, etc. Pray unto thy son for us, etc. Your own men, are of this opinion, that the words used by the Angel in Luke, 
Luke. 1.27.  whereas Gabriel saluteth Marie, are words of Adoration & Prayer, they are not a bare salutation as we hold: 
I do find that in Egypt, there was one to name, Marry, in the time of Valens, and Valentinianus, who was first an arrant strumpet: and after that was canonised for a Saint: now of that Marie the stories are full, but for 400. years af-after Christ, there was no kind of worship given to the Virgin Marie: but the Popes brought in all their filthiness of late years, of their worshipping the Mother of Christ.  Wherefore, your first Idol worship, and your second superstitious and vain iwocation, is all only grounded upon this place, that the Angel is thought to pray to Marie. To you I first answer thus: Read the Septuagints, and the best Translations in Greek, there shall you find, that the words used there, are no such words; as your blind, Popish, Idolatrous, ignorant and unskilful Abbey lowbies, taught the people. Your old Tranflation is, Hail Marry full of grace, etc. The Greek importeth not so much: For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) rejoice: which word is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as grace & favour: so that the word the Septuagints use, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, thou that hast found favour and grace in the sight of God: then this is not a prayer, according to your doltish custom, that men must pray and say three or four or more ave Maria's: but it is a salutation of the Angel, by which Gabriel declareth the good will of the Lord shown unto her, and his acceptation and favour which above other he hath loved her withal. Now also, see how you err and are deceived: For why was Marie beloved rather then other? what for her own sake only? or for her righteousness? or because there was no blemish found with in her? or because she deserved it? or because she was unspotted and without sin? or because as most holy, she was worthy of greater Benefits? O foolish, and slow to understand the Scripture, and what is written: It became you to search and learn truly, the meaning of this place, and not to cleave to your own opinions: wherefore mark the Scripture, understand and see, and learn, and convert.  

1 First, God saith by the Angel, that Marie is freely beloved: that is, of his mere mercy did he it, she deserved it not.  
2. Secondly, the Lord was with her: for God is with all his elect.  
3. thirdly, she is chosen before the rest, for God did think well of her, as of one, a Vessel of election rather than any other:  
4. Fourthly, she was in favour, and found it, she had it not of herself.  
5. fifthly, beloved, in that she conceived and bore our Saviour Christ, and beloved for him the beloved of all, not for her own sake.  
6. sixth lie, beloved and blessed, in that he whom she bore, was the Saviour of the world, not that she saved any.   

Basil to julitta, willeth us to pray to God. Gregorius Na. in his Philos. willed us to pray only to God. Lactantius saith Lib. 2. Cap. 18. That we ought only to pray to God. Ambrose, Lib. 3 de Spiritu Sancto: prayeth to the holy Trinity. hylarius in Psalm. Referreth him all only to God, that will pray aright. But for praying to Saints, for praying to the dead for making of any prayer to the Virgin Mary: it is not to be found in all their Books.  Wherefore, you fee first this was no prayer: next, that the Virgin Marie deserved of herself, no more than any other: Thirdly, that the Lord did freely accept her, and that he took her unto mercy. Now, if you can prove, that any worship, or service, or honour, or homage, is to be given to Marie, or that you should and ought to pray to her, for my part I will condescend and yield unto you. If not, then be no more erroneous, return, and amend, and come home, and be saved. Why should you yield to men's Traditions? why should you hold with that, which is found out by flesh and blood? why should you stand to vain illusions, and devices of the Popes? why should you hold with foolish constitutions and ordinances of your Fathers? why should we believe you rather, then God? then Scripture, than Truth, than the Gospel? Search and see, and find any such one thing as you maintain, than I know that my fellow brethren and I will not only cease to preach against you, but we will think of you, as becometh men to think of the members of Christ. But knowing that we do know, we dare not, we may not, we can not, we will not be partakers of your sins: for see and look, even as other, so also this abomination springeth of your Popes, and hath risen from out of the sea of Room. Therefore, when justinian the Emperor, had made a Feast, called the receyning in of our Saviour Christ, which was, a remembrance of that day, when Simeon did receive him in his arms in the Temple.  

The feast of the Assumption of Mary. Concilium, Lugdunense.  Your Pope did transfer that was given to God, unto the Virgin Marie, so the feast of Marie came in, in the steed of the feast and solemnized day of our Saviour Christ: as appeareth at a general Council, in your book of Decretals, the year after Christ. 1273. 
Visitation of Marie.  You have a Feast, called the Visitation of Marie: brought in by Vrban, Pope sirt of that name, after Christ. 1380. who lived at that time, when as one of your own Order, a Monster of the world, a Monk, brought in the first use of Guns. 
Annunciation.  You have a Feast of the Annunciation of Marie: which was confirmed under Ludoviens Pius, by a general Council, after Christ. 819. 
Conc. Aquisgrangense. Conceptio. Presentatio. Horae. Canonicae.  You have the Feast of the Conception of Marie: allowed in a Council at basil, after Christ. 1439. You have the Feast of the Presentation of Marie, after Christ. 1484. You have hours Canonised, in which you pray severally to the Virgin, which was done by Vrban the second, which was scholar to Gregory the seventh, after Christ. 1090. and he troubled the whole world. 
Salue regina. Coelorum.  You have Salue Regina: All hail, O Queen of Heaven. etc. That worishh, and romish, that devilish, and faithless Song: which was the work of Gregory the ninth. 1240. And you have certain times for Bells, to be rung to Marry, which john Pope. 22. dedicated, after Christ. 1320. 
Bells.  So that no more filthiness, no more superstition, no more damnable and grievous enormities, may possibly be found out, or invented, than your Popes have sought out, and imagined, to dishonour the Lord God with all.  
And now tell me, if you be not ashamed of these fooleries, which in grief I do repeat, but yet of necessity, 
The wickedness which the Papists do commit, is great, for they pray to many, they should pray but to one: they pray to man, they should pray to God: they pray to the Saints, they should pray to Christ: they should pray to the lining, they pray to the dead: they pray to the creatures, they should pray to the Crento: wherefore, there is no man that wilfully will not err as they do, but he may see very plainly that their blasphemy is outrageous, their sacrilege is perilous: and their dealing is most of all dangerous, to the state of the soul.  I must rehearse, that your wickedness may be seen: show me, if these be tolerable? If they be, what Scripture, have you? If not, why defend you them? If you can maintain them, then speak for them? If you be sorry for them, then run from them: If you hold them, then make proof of them: If you fly from them, then denounce them. It is better to retire with modesty, then be overthrown desperately: It is fit to acknowledge your faults willingly, then to suffer, and be accused publicly: It is more manlike to hold that is right and good, constantly, then to accuse yourselves, and burn in Conscience inwardly: It is a more precious thing to the Lord, more acceptable to men, and more commended of all, to revolt and return in time, then to hope in error, to trust in evil, or defend an untruth, that your commendation may be renowned, and your names famous among unrighteous persons. Wherefore, give glory, to whom glory belongeth, honour to whom honour belongeth, thanksgiving, to whom thanksgiving belongeth, and prayer, to whom prayer belongeth, and repent, and beforie that you have derogated so much from the Majesty of God, and given unto Creatures, that is none of theirs. It may be, you will reply and say, Why? divers of the Fathers are of our opinion: why? many of the Doctors, say as we say: why? the School men, the greatest number do as we do. But what then? men are men, and have always erred: the Truth is the Truth, and will not lie: the Fathers have been faithless, and have sinned: the Scriptures are sacred, and no filthiness hath been found in them: the Doctors have done amiss, the Lord our God, never trod his foot awry: the Schoolmen, have been but scoffers in many things: the scholars of the Lord and his Prophets, never led you but right in every thing. Then take these, refuse yours: allow of God, cast off men: receive the good, avoid the evil: remember the word, eschew lies. And yet though you think, you have all the world on your side, you are deceived: for albeit one or two of the Fathers, or more have allowed in part, the prayers to the dead, and to Saints: yet for all that, I can and will, appose others against them of more sounder judgement a great deal, that do think it utterly unlawful, 
Errors of the Fathers.  to pray unto the Saints. And what though Anathasius did think, that it was lawful to pray to the Virgin Marie? shall we therefore subscribe? I tell you no: for I will neither hold with basil, nor with Gregory Nazianzen, nor with Ambrose in this matter: but with the Lord will I hold. And yet I tell you, that even these men, 
Contra Idola. Ambrose. Lib. de spiritu sancto. cap. 12. Denieth it law full to pray to the Virgin Marie.  named by me, are contrary to themselves: For Athanasius saith in his book of Prayer, that, Mens fons est orationis: (1) The mind is the fountain, and well spring of Prayer: And to the same, upon the fifty and four Psalm, he saith: Promptae semper in hominum praecationes, Dei aures sunt: (1) That is, The ears of the Lord, are always open to the prayers of men. By which his Testimonies, he is contrary to the other places of praying to Saints: for first, Athanasius referreth all to the spirit of man: and secondly, 
The Fathers have not defended the praying to Saints.  giveth all audience to the Lord, and none other. And basil in his book, De vita solitaria, is very flat against himself: & he speaketh much in other places against praying to Saints: For this he saith, Ora ad Deum cum timore et animi humilitate: That is, Pray unto God, in fear, and all humility of the mind. You see, prayer made by him to God, excludeth all other: For it went a little afore, Pete ex fide semper quod binum est operans. (1) Ask by faith, doing that always which is good. Faith excludeth here, praying to Saints, seeing that Faith and belief, is not to be reposed in them: I may say the same of Gregory Nazianzen, and of Ambrose: and Ambrose himself, is flat against praying to Saints, and against all prayers that are to be made to the Virgin Marie, as appeareth in his book. 
Lib. 3. De spiritu sancto. ca 12  Non quicquam adorandum praeter Deum, sicut Scriptura dixit. Dominum Deum tuum adorabis. (1) There is nothing to be worshipped, but God. He giveth an other reason: For it is written in the scripture, Thou shalt worship the Lord thy God. Wherefore, I am of opinion, that some Miscreant and wicked man, moved by the Spirit of error, hath interlaced, and in many places corrupted, the good sayings of the Fathers, with evil opinions. Tertullian in his apology, 
Cap. 17.  saith: We must worship this only one, and true God, who with his word hath made the heavens, and the elements, and all spiritual bodies in the same. Epiphanius 
Lib. 3.  against the Antidicomarianites: and against the worshippers of the Virgin Marie, hath many excellent sayings, concerning this thing, to whom I refer you▪ Gregorius Nazianzen, in his Oration to the Subjects, that were afraid, saith thus: Christus tanua et reconciliatio hominum ad Patrem factus: (1) Christ is made the door, and the reconciliation of man unto his Father? cyril upon john, 
Lib. 7. Cap 3.  saith: That an entrance is made unto the kingdom of heaven, all only by jesus Christ. Wherefore, I do request you to read that learned Theophilact. in his Epistle to them of Colossa: and Augustine to Honoratus, 
Cap. 10.  and the same in his book of True Religion, and they will satisfy you, in this Question of praying, and to whom to pray. Wherefore, I will conclude with two reasons, drawn out of the Scriptures: 
Psal. 51.6. job. 14.4. Pron 24.16. Rom. 3.10.  The first is this: They which sin as we do, can not be helpers of us, in our prayer: for all prayer is to them that are holy and perfect: but the Saints have sinned, and sin as we do: Ergo, 
Psalm. 3.8. Esa. 27.3. Hos. 13.4.  we have no cause to pray to them, but to the Lord that can help us. Also it is evident that prayer is not to be given to any, but such as can help themselves and other: Now the Saints can help neither themselves, nor any other, but Christ jesus only must do it. Then no prayer is to be given to them: for this is the nature of prayer and such things are to be required herein.  

1. First, we must pray to God, for he heareth the prayers of the whole world.  
2. Secondly, to one that is able, and can do all things, which only is God.  
3. Thirdly, that he be a worthy Person to whom we pray, and so is none but the Lord.  
4. Fourthly, that he be no creature, lest we derogate from the creator: so that the dead have no portion or inheritance in our prayers, but only the Lord.   
Now therefore, I will conclude, that Israel must all only serve the Lord his God, and none other: neither in heaven, neither in earth, neither above the heavens, neither underneath the earth, is there any one to whom we must give homage, but only to him. Then, take the Cup of salnation into your hands, and call on the name of the Lord. Sanctify yourselves, and draw near to his Tabernacle: A strong Tower is the name of the Lord, he that runneth to him shallbe saved: In jerusalem is salvation, and on the heads of the Goodly is strength: no falsehood is found in the wise, and no halting in those that fear God. Though the world do delight in Chariots, and the Kings of the earth in their Horses, and great men in their strength, yet will we only call upon the name of the Lord: we will say, glory to the highest, and praises unto him in the uppermost heavens: we will offer sacrifice of thanks giving unto our God, and pay our vows to the Almighty: we will sing to the Lord a new song, and Zion shall not stay to praise her God: we will sing with Moses, and praise the Lord with Aaron in his holy assembly: we will not give his power unto man, nor the strength of his arm unto a Foreigner: our Crowns shallbe set upon his head, and we will fall down to him as to our God: we will give blessing, and glory, and honour unto him that sitteth on the Throne for ever and ever, and all the Beasts of the earth shall subscribe unto us. But as for you, you have not known the Lord, the God of jacob, hath not been your defence: you have given his honour to the great Beast, and the Oragon hath frayed you, so that you have his marks of blasphemy in your foreheads: you have served that great whore, and bowed your knees to the Woman of sin: Therefore shall your portion be without the Gates of the holy City, and you shall not see the Lambs, and his face for ever: In the Vinepresse of his wrath shall you be trodden to pieces, and if you repent not, your portion shallbe Fire and Brimstone for evermore.  
You are the sons of the bloody Fathers that have killed the Prophets: you are the Children of the cursed seed: You are of the posterity of Amelech, unworthy to live among Israel: You are the relics of jebus, and of the remnant of the Hittites, that have been pricks and thorns in the sides of the righteous men: You are the Chemerims that have offered up of the Children of God unto devils: You have served Baal Hamon, and you have run unto the Calves, even the golden Calves of Dan and bethel. You have laid in wait for the Lords anointed; and you have cursed David to his face: The priests of Nob have been slain by your hands, and by your Father's hands have the righteous men been eaten up: Wherefore we must require this blood at your hands, if you will not return and come unto the Lord: Truly, your blood shallbe spilled at the Pool of Samaria according to the word of the Lord: and that Room shallbe as the house of Baasa. The Sword of the Lord shall wax red with blood, and he shall rejoice in the fat of the slain: As did the Children of Edome at the day of his wrath, so shall you see the bones of your mighty men, lie in the streets: For the Lord hath seen you and he hath tried you; you are already weighed in the Balance, and you are found to light. And if now you repent not, and return not: If now you amend not, and revolt not from your errors, as I found you, so I must leave you open to the hand of the enemy. And it shallbe my prayer both day and night, that the Lord would quicken you, or that he would shorten you: that the Lord would amend you, or that he would end you, that you be not reserved as flaming firebrands, till the day of displeasure, to consume any more of the Saints of God. And for the second part of this my Sermon, the next time that I come hither, and when I have leisure, you shall know and understand more. (* ⁎ *)  
FINIS. Primae partis.   

THE SECOND PART OF the Sermon, preached against the jesuits at the Tower, the 21. of May, 1581. being written in the 6. of Deut. ver. 6.  
These words which I command thee this day, shall be in thy heart.  Deut. 6.6. 
THis brief and short sentence, beloved in the Lord, is a portion and parcel of the words going before in this verse: where the Lord exhorting his people to fear him, and to fear him only, did in a compendious manner utter his will and pleasure in a few estminstances: namely to hear his voice, and his word, with all their mind, with all their soul, with all their might, with all their strength: whereupon successively did follow a reason of that was spoken; that is, These words which I command thee this day, shall be in thy heart. Now, if you do remember, in my general division were noted the other day these two things: First an exhortation, secondly a commandment: of the exhortation we spoke then at large, and now we must say some thing of that remaineth: therefore there is generally noted here out of these words rehearsed, one thing, namely,  
● The only and sole commandment here set down.  
And this commandment is seen in circumstances. 

1 Who commandeth? The Lord our God commandeth.  
2 Who they be the commandment concerneth? The Israelites be they it concerneth.  
3 What is the commandment? These words that I command this day shall be in thy heart, that is the commandment.  
4 For how long a time was this commandment given? even for ever and for ever, unto all is it given.    
Circumst. 1. 

The Lord commandeth: and it is not without cause: whose power, it we disobey him, whose love, if we do serve him: whose strength, if we refuse him: whose mencie, if we embrace him:    
Whose rigour, if we resist him: whose favour, if we stick to him, have not now only, but from time to time been seen of all: Therefore is he omnipotent, that he may rule us: and he is almighty, that he may fame us: and he is stout, that he may bridle us: and he is high, that he may oversee us: and he the Lord our God is terrible, that he may fear us, if we go astray, and do that which is amiss. Of this that I have spoken, and of him in this place that is the Commander, I may give divers reasons: yet will I only yield three unto you, which I know may particularly touch us all.  
The first is, a Personae magnitudine: that is, a reasonable persuasion from the greatness of of the person, to fear him the Lord God. 


Deut. 4.39.  The Lord? why? who is like unto him? who may be compared unto him? unus & solus est: he only is one and only God.  

Psal. 73.1.  The Lord? Why? Solus bonus bonis: he is only good to the good.  

isaiah. 30.18.  The Lord? Why? Clemens etc. He is bountiful and of long suffering:  

Nech. 9.6.  The Lord? Why? Deus est & creator: he hath made all, he hath framed all, and he will be feared of all:  

Esay. 49.13.  The Lord? Why? Suorum consolator: he comforteth those that are his.  

1. Par. 29.12.  The Lord? Why? Vniver sorum Dominus: he is Lord of all:  

Ezech. 13.21.  The Lord? Why? Dux populi sui, he is a leader, a captain, and a guider of his people. Out of all which, we may gather this conclusion: 

He that made all, that framed all, that ruled all, that guideth all, that protecteth all, is all in all for to be feared by all:  
But, the Lord our God that here commandeth us, that here forwarneth us, is he that framed all, that ruled all, that guideth all, that protecteth all: ergo,  
The Lord our God is all in all, and only to be feared by all      
The second reason from the person of God, is taken a personae bonitate. (i) from the goodness of his person, if we fear him: 
Deut. 7.9.  

He? the Lord our God? he is true & faithful:  

Psal. 36.10.  He? the Lord our God? he is the Lord, the wellspring of life:  

Esay 49.5.  He? the Lord our God? he is the God of strength:  

Psal. 89.18.  He? the Lord our God? the glory of the power and strength of his people:  

Esay. 33.22.  He? the Lord our God? is a righteous God, and a good & trusty lawgiver:  
He? the Lord our God? he is the light and beauty of Israel: out of these is made this conclusion: 

Who so with love hath tendered us, with mercy hath looked on us, with life hath quickened us, and by his righteousness hath delivered us: is to be honoured & feared of all living creatures, & else none but he:  
The Lord our God, in this place commanding us, is the same also that hath tendered us, and looked to us, and quickened us, and guided us: ergo,  
The Lord our God is to be feared, honoured, and obeyed of all living creatures, and else none but he.      
The third reason is taken three manner of ways from the person of God. 

1 Amanu (i) from his hand that striketh us:  
2 Apotentia (i) from his power that reacheth us:  
3 Apoena (i) from his scourges and plagues, which consumeth us:   If we obey him not.  
For he is the sword of the glory of his people: 
Deut. 33.29.  For he is a consuming fire; 
Deut. 4.24.  For the Lord he is a judge of the world: 
1. Sam. 2.10.  he is as in Egle swift to anger; 
Exod. 19.4.  he is as a man strengthened with wine; 
Psal. 78.65.  he is as a roaring Lion to the wicked, 
isaiah. 31.4.  and as a devourer and eater up of the impenitent: The Lord, he is terrible, 
Deut. 7.21.  & a revenger of unrighteousness; he is swift to devour the families of the wicked, and he will not spare the ungodly houses: therefore out of these places of scripture, I make this conclusion:  

His words are to be feared, and his laws and commandments are to be kept, that is able, if we disobey him, to destroy us: But,  
The Lord our God is a consuming fire, a two edged sword, as a flaming fire to the wicked that disobey him: ergo,  
The Lord our God is to be feared and his laws & his commandements, but none other whatsoever contrary to his, are to be kept.   
Now this commandment here, is taken two manner of ways. 

Exclusive. 

1 Excluding all manner of false worship.  
2 Excluding all other commandments of men contrary to this.  
3 Excluding all foreign power and jurisdiction of Turk and Pope contrary to this.    
Inclusive. 

For God includeth all kind of true worship within this commandment of his word.      
The second circumst. was this: 

Who they were, this commandment did concern & touch? They were the Israelites and the people of God: hereof I may principally yield two reasons:    
1 First, because the promise made so Abraham should be kept, & that God should be mindful of that that was spoken: namely, that he and his seed should be blessed for ever: which ●hing hath been must largely, and most abundantly both seen and known to all the world: and continued so long as Israel feared his name, & served him the Lord their God. Was it not so of old, and do not we know that it is true? Israel? why, they were the inheritance of the living God: 
Deut. 4.20. Deut. 9.26. Deut. 14.2. 2. Sam. 21.3.  Israel? they were redeemed in his strength: Israel was a holy people to their God: Israel was as the vineyard of the Lord, and he brought out the Heathen and planted them: 
Psal. 80.9.  Israel was elected of God, and the Lord loved them evermore: 
Deut. 10.15.  Israel was a royal Priesthood, 
Exod. 19.6.  and a holy nation counted of, till they forsook the Lord their God of host: and then God forsoo●e them.  
2 Secondly, this law was given to Israel, that it might be a witness unto them of the just judgements of God, if they obeyed him not, as Moses did prophecy: for, for this cause are they called by God, Rebels and runagates from the Lord. 
Deut. 9.24. Psal. 106.40.  Then were they castaways from the face of God. 
Eze. 16.3.  Then were they counted a wicked generation, and of the posterity of Cham: Then as they sell strangely, were they called ignominiously by the name of Apostates: Then, 
Eze. 2.3.  Then, named hypocrites, for their dissembling with their God: 
Rom. 2.17.  Then Incredulous persons, for their unbelief: Then were they called the Slayers and murderers of the Prophets, 
john 7.28.  for in deed they killed them: Then, the Persecutors of the Gospel, 
Matth. 23.34.  for they hated the way of life: Then were they called the betrayers of Christ, for they killed him: And from that day to this, 
Acts 13.46.  have they and their seed been Vagabonds in strange lands: they have runn● from country to country, 
Acts 3.13.  and they have had no place; for why? they provoked the Lord their God to anger, and now hath he punished them, according to the words of his servant Moses long before.  
Now therefore this appertaineth unto us: 
As the Ammorites, P●eresits, and jebusites, were d●●en ●ut of their own land, thouvenel might posted and e●●oy the same: So were the Israelites dispossessed of their inheritance, for their sins, that we might be heirs in their steed.  for seeing that this law was given unto them to keep, and they disobeyed it: it is taken from them and given unto us, that we may love it. And in as much, as all the day long the Lord stretched forth his hand unto a disobedient and gaynesaying people, we have also to take heed that we harden not our hearts, as they did in the day of temptation: wherefore in many trials▪ and in a long patience and sufferable affection, did the Lords lead them from time to time, that they might know him: At the length did he cast them off for their stubbornness, and hardness of heart; and whereas they were accepted before, GOD gave unto them the spirit of slumber, and their table was made a snare and a net, and a stumbling block, as 〈◊〉 recompense unto them to this day: And whereas before they were branches of the right Olive tree, now are they cut off, and we are taken in, in their stead: 
Rom. 11.24.  Israel is cast off, and we the Gentiles are in their place: we must therefore take heed, that we also live now according to the laws of our God, lest that the Lord despise us, 
God is of long suffering, and of great mercy, but when as he striketh, he is a consuming fire.  as he did them: for, his rigour upon Israel, and his mercy towards us: his angry countenance showed unto them, and his loving favour to us ward: declare both his severity and justice upon them, in refusing them, and his clemency toward us that were strangers, in that he hath chosen us as an other Israel, and an other Church unto himself: for we are now the Israel of God, and so long we shall be the same, as we either obey him rightly, or serve him uprightly: or be ready to serve him, or swerver not from him, but keep the right way: which that we may do, we will examine the third circumstance.  
The third circumstance. 

What is the commandment commanded here? It is this. These words which I command thee this day, shall be in thy heart, etc.    
Wherein I would that you noted many things. 

1 First, the words commanded, are the words of God, not the words of Man, Turk, Pope. etc.  
2 Secondly, given this day: noteth, that as years do consist of days, so day after day making many days, doth declare, that God is to be loved and feared every day.  
3 Thirdly, here is to be noted the future time: these words shall be in thy heart: which is a precise law, that in as much as no time is limited, but the future time named, it doth argue, that God is to be remembered at all times.  
4 Fourthly, I do gather here, in that God saith, These words shall be laid up in thy heart: that therefore Rires and ceremonies are not to be required so much in the true service of the Lord, as is the soul and spirit: For God will be served in spirit and truth.  
5 In that his words are to be remembered, is not to be grossly taken, that no more is to be followed then those named in this place: But by these words must be understood all his laws and ordinances written in the Law and in the Prophets: and I refer this place,    
Unto Deut. 12.32. thus written: 
God is of heaven heavenly, therefore bumane traditions must not be mingled with his service.  Quicquid tibi in mandat●m dedero, hoc facies, neque addi aliquid, neque diminui patieris a verbo meo: What so ever I command thee, that shalt thou do, thou shalt neither add any thing thereunto, neither shalt thou pluck any thing therefrom: which (even very same commandment) is written Deut. 4.2. Hearken you, O Israel, unto the ordinances and laws which I teach you to do: it followeth, you shall put nothing unto the word which I command you, neither shall you take aught therefrom: And unto joshua was the same law given in commandment: 
Josh. 1.7.  and he was charged to observe all things, that Moses the servant of the Lord did command him; the restraint was set down thus: Thou shalt not turn away from it to the right hand or to the left, that thou mayest prosper whither so ever thou goest: 
The Priests of B●al, the foolish Chemerm●, and the Scribes and Phari●ies, were in the same manner blinded, as be our jesurtes, Papists, and Seminaries: their most principal and chief Ceremonies were all one; & the same proofs they use both of them for their superstitions; and the very same customs they do allow of, because their fathers of old used them.  which law, and most sacred and holy ordinance of the Lord, when I consider of, I wonder how you the adversaries of the grace of God, scholars of the Pope and Antichrist, either burst not in pieces for fear, or hold not down your heads for shame, or accuse not yourselves in your consciences, or cry not out unto the Lord in this extremity, when you see all things in your religion and profession, either to be invented, either to be founded by man: either to disagree, either to be contrary & dissonant from the word of God: either to be whorish, either to be devilish, either to be Idolatrous, either to be superstitious, which is the least fault you have of all: It can not be, if you had read the law, as you flee from it: If you had experience in the scriptures, as you shut them up: If you had exercises of prayer, as you have none aright: If you had the Commandments of the Lord among you, as you deny them: If you had true service, as you corrupt it: If you had the ordinances of the Lord and his words with you, as you are far from them: But that you should see easily, and perceive rightly, and judge perfectly, and deal sincerely, and after an other manner to, than now you do in your daily administrations, and unlawful sacrifices. Remember that curse that is laid upon your shoulders, and upon the shoulders of your fathers, in the last of the Revelation, 
Revel. 22.18.  for your corrupting of the word.  
Therefore after a reward that is given to every one according to his works, there is a description of Christ, whom we ought to acknowledge in this manner.  

1 First, as being α and ω, the beginning and the end:  
2 Secondly, as being the first and the last.   
There is also a blessing set down unto those that shall fear his Commandments.  

1 Their right way shall be in the tree of life.  
2 They shall enter in through the gates of the city.   
After this there are certain per sons named, the are shut out of the kingdom of God. 

1 Dogs be the first sort: savage, wild, untamed and wanton persons.  
2 Enchanters be next: such as have been the most of your Romish Prelates.  
3 Whoremongers the third: and you and the romanists speak against marriage, and yet maintame whores in your Cloisters.  
4 Murderers follow: such are you, and such have your fathers been, that seek and thirst after the blood of the Saints.  
5 Idolaters also are without; and more vile, more ugly, more monstrous, and more filthy, than are you of Rome, I know none under heaven, professors of religion at this day.  
6 Moreover, such as love and make lies, are in the number: and these can be no other than you, and as you be, that maintain false doctrine, and delight therein.    
After all this, there is a message sent unto men: The messenger is the Angel of God, and his message or tidings is heavenly and divine: namely, 

1 That the root and generation of David jesus Christ:  
2 That the bright morning star, Christ the light, that brought light into the world,    
Hath of his meeremercy brought ●vs good tidings 

1 How that the spirit and the bride, do cry, come:  
2 How that every one that heareth, may come:  
3 How that all those that are a thirst, may come:  
4 How that every one that will take of the water of life, may come freely.    
But there followeth a Protestation with a Commination. 

1 First, that what man so ever he be:  
2 Secondly, that heareth:  
3 Thirdly, the words:  
4 Fourthly, of this prophecy:  
5 Fifthly, presuming to add any thing thereunto,    
That then God shall add, unto that man, all the plagues that are written in that book. Furthermore the Lord enlargeth that spoken before.  
So that if any man shall presume 

1 To diminish the words of the book of that prophecy:  
2 His part shall be taken out of the book of life:  
3 His part shall be taken out of the holy city.  
4 He shall have no part in the things are written in this book.  
5 And all this is confirmed by the Lord, for he will come quickly to see it done:    

As they are more to be feared that can kill and destroy the soul, rather than those only that do spill the body: so are the papists, the more to be abhorred, as they do cast away both the outward & the inward man.  Now therefore look you unto this, O you the enemies of God: more than enemies unto the Lord, for you make all other whom you can get, enemies unto him: worse than common enemies, for you raise up strangers against him: crueler than are the enemies, for they kill but the body, you destroy both body and soul: Fiercer than are all enemies, for they use the sword, you abuse the word, and bring in an other contrary to it. I charge you not without cause: I lay nothing unto you, but that I may justly: Your consciences bewray you, and you betray yourselves: your coming over to us, presuming to teach, being more fit you should learn: entering and insinuating of you into the hearts of men, & spreading abroad your damnable opinions, are tokens sufficient, I say, to manifest unto the world what men you be: You? you have counterfeited the Scriptures: you? you have falsified the truth: You? you have added and diminished: You? you have put too, and taken from the word of God: You? you have inclined both to the right hand and to the left hand, contrary to the word of God: I appeal to your own consciences: I refer myself to that spirit, which I know even now pricketh you: 
The profession of jesuits and the name of them was taken of two sundry per sons: the profession uponthe ererection of a college by a Pope. the name is taken, & was before the erection of the house, almost 1050. years: for they be jesuits of jesus: Haeret. fabularum Compend. 10. lib. 4.  and in the same, tell me whether I charge you wrongfully yea or not: Where have you warrant for that profession which some of you here profess? Why are you severed from men by an other name? and wherefore have you that same unheardof title of jesuits? what Prophet, what Apostle, what good and ancient dusto●●e of the Primitive Church find you this in? The time will not permit me now, but hereafter I will show your original at large: But yet tell me, what authority, what warrant, what Scripture you have, for your whippings and your shavings? Truly, they are good marks for you to be known by, as of such as be right Priests of Baal: Who as you whip yourselves, so they also launched themselves to be seen of men: Or you be like unto the Donatists, of whom Theodoretus Bishop of Cyrus speaketh: For they fat up themselves like Porklings before they die, and offer up sacrifices to them that are alive, and whip one an other oftentimes. One merry & pretty conceited thing I do remember written of them, by the same Theodorete, which thing a young Gentleman is said to have done: Now it fell out, that many of them upon a time assembled together, being like unto mad men, and in a frenzy, 
The Arrian in killing of himself, & the Donatist in his madness doing the same: and the jesuite in whipping of him, and shortening his time, agree all in one.  fell upon a noble and courageous young Gentleman; and among them one reached unto him a naked sword, and bid him run him thorough, for he was weary of his life: the young youth answered, that he was afraid to do any such deed: and then peradventure if I should do it, your companions also would kill me: But they forced him: at length the Gentleman upon condition condescended, so that they would be all bound with cords, that he might be in fear of nothing: They also yielded to that: This Gentleman bound them fast, than took he the sword of them: which done, he would not run upon them or kill them, but took whips and whipped them. For my own part, of a truth I commend this young man, and I would that our gray-headed Fathers in this Realm were of his mind: Not that I do desire they should draw out the sword to cut you off: but because you are so well used to whippings, as being a profession of your own to do it: I would council them to have a care of the same, and no withered arms in the trial of this matter. Now if you like your own country cords better than ours, they shall do a good deed to ship you over to Rome again, 
There can be no better law to tame them then is the same, to which they are sworn, ●●d is so well allowed of them.  from whence you came; Then can you not complain of us, for we have done no more unto you, than you would have us do: no, nor then you do unto yourselves: And without all doubt, if you should be touched according to your deservings, I do not find how you should escape with your lives: the both seditiously come hither to raise up her majesties subjects, and tumultuously spread abroad rebellious pamphlets, and with so horrible sacrilege to the Majesty of God, cause our people to refuse coming to the Church: Three which, if both her Majesty were not merciful, and our learned and sage Fathers, willing also to hear of your conversion and amendment, are able to cut you short enough, for ever seeing Rome or the Pope any more: For my own part, 
The false Churches use fire and ●aggot in much cruelty: therefore the true Church may use some discipline, and some sharp punishment with out tyranny.  I will not add willingly affliction to affliction, or grief unto grief: yet, what we suffered in those bloody and late days, the world knoweth: and for the bread and good keeping you find in the Tower, you trussed us up at the Gallows, and fired us at the stake: The Lord grant that it be not laid unto your charge. But thanks to our Lord God, that hither to hath saved us from you, I hope that for his name's sake he will deliver us still. In deed you begin to bustle now, and by little and a little to show your heads in this Realm: but your hope shall be turned to distrust, and your day you look for, to an unknown day, and what so ever it be that you trust unto, whether to the hollow hearts of England, 
The church was never without one Achitophel, some Doeg or other, or one judas to betray it.  or to the fair prontifes of those that sent you ●uer, or to some Oracle you have, by which you have received courage: or to the foreign powers, which have bewitched you: or to the traitorous attempts, that have been practised: or to the seditious tumults, which the Pope and Spain have raised: or else to what so ever it is, you trust, I tell you plainly you are beguiled, you are deceived, you are blinded, you are infatuated, and your Counsel is brought to nought. You may retire well enough with your companions: for of a truth, as Achior said to Olofernes captain of the army of Assur, 
Judith 5.  so can we and so will we answer you: If we have done no great sin, or committed no evil in the sight of our God, whereby we have provoked him, he shall fight against you all: But if we have, then, if we repent not, the Lord will surely deliver us into your hands: and if there be none iniquity in us, it is best for you and for your confederates to go by, and to return back, for I tell you, the Lord will fight for us. Now, if it should come to pass, that God should deliver us into the hands of foreigners, and into she hands of the wicked: 
God, not man is to be feared, when man commands ha●●is, co●tratie to God.  yet will we say as Shadrach Meshach and Abednego said to Nebucadnezar, We would neither obey them nor their commandment, but let the Lord, do what seemeth him good in his eyes: And in the mean season as we depend upon the Lord our God that made both heaven and earth: So also we will not cease to cry out against you, to desire the Lord to deal with you according to the iniquity of your inventions: 
Psal. 28.5.  To disperse your lying lips, and your deceitful tongues: 
Psalm. 12.3.  To reward you sevenfold into your bosom, 
Psalm. 79.13.  and to power out of his wrath as upon the nations, and upon those kingdoms that know not his name: yea let all the enemies of the Lord perish, & let none prosper that love not the Lord our God. 
●●d. 5.31.  As in the day of overthrow, so let the unrighteous men perish, I hope the Lord will raise up in his fury, and lift up himself in the coasts of his enemies: Then shall your iniquities be as the iniquities of Galgall, 
Hos. 9.15.  For those the Lord loveth not, because of the maliciousness of their inventions. And as for us, we will not cease to speak against you, and against Rome, and against all the enemies of God, both day and night: for the things that you commit are execrable things. Nothing that you do, pleaseth the Lord: for you have not one jot of his law in your lips; but all that you have, is of man.  
God saith, hear my words, you hear the words of a stranger, and of the Pope: God saith, do that I command you, you do as man commandeth you: God saith, remember me for ever, you forget him in all the things that you do: and you use other ordinances and other laws than you have commandment for: You think I do you injury, no, I seek to reclaim you: you say I deal hardly with you, nay, not so, I will deal frankly with you. 
These in●enti●● of men, 〈…〉 success●●el, 〈◊〉 Pope to Po●●● till their ve●●mous 〈◊〉 poison 〈…〉 and 〈…〉 are so 〈◊〉 with 〈◊〉 mes, that 〈◊〉 can inue●● n● more.  For if you can prove either that your own order of jesuits, which some of you profess; or that your hermits, your Anchorists, your Nuns, your Friars, your Monks, your Canons, have so much as any colour or show in the book of God, I am contented to like of them: If you can find but the name of any one of them all there, or their customs, or their rites, or their traditions, we will think you have profited marvelously: I am sure that your fathers could not. And as for you, because I am to frame my speech as to men present, not absent: I have deeply & straightly to charge you. What presumption was it for you to come to us? We sought you not. What arrogancy to teach us? We are not destitute of such as can instruct. What? was it because you would sow your damnable errors here, 
Paul Floren of Cesa●s school a ●●●te, in Vienna, hath opened and this much more.  as you did of late amongst the japonians? a people that might have been converted, now they are infected by you: that might have seen the light, now they are blinded thorough you: that were forward, now they go backward by means of you: that would have known Christ aright, now are far from him thorough you: For with the japonians whom you have mocked, there are Iamambuxae knights of the Valleys, for high personages in their spirituality: & they commit horrible things amongst them: there be Tundi, in stead of your Bishops, and they sell men's souls for money: 
These are all one with the massing Priest, that did all for the penny.  there be Boulit in stead of Monks, & they make shipwreck of the men of that country, they with their fellows take money to be paid when they are dead in an other world: there be Idols Amida and Zaca, which the men of that country worship, as they were taught by you. Think you that it is unknown to us? & are we ignorant of your dealings? 
Simon Magus, Carpocrates, Saturninus, & Basilides, were the first heretics that used charmed drinks, associating & accompanying of spirits; all which the japonians had of the jesuits.  No, I tell you no: For we are certified even of the horrible and detestable sacrifices which were taught the japonians, who do offer daily unto spirits: and for that they should not hurt the standers by, your Colleges taught them to give them of the fruit Crizam, which in banquet wise they set before them: And come you hither, and have you hope to prevail here with us, and as Apostles, as Apostates I should say, come you hither into England to confirm that your Copemats have spread abroad there? Why? you are beguiled, you have no hope, you can not prevail: For our children laugh at you, when they hear or see you: our young men condemn you, for they can judge of you: our fathers and grave. Seniors control you, for they see into you: old and young, young and old cry● out and spurn against you: there is not one, only some reprobate here or there, or one , or some Harding, or a runagate out of his Country excepted, that hold with you? But if GOD give you eyes and grace, this you may see, That this honourable and great assembly have all their eyes set upon you: and they would be right glad if happily the spirit of the Lord would rest upon you at this present, and change you, that you might become new men: 

We pray for all, that God 〈◊〉 turn all, if he please.  
We pray against all ●o many as are wicked and hardened, lest they should infect all: for so we are commanded:   And you see what harm we wish you, we labour to alter you, we labour to convert you, we labour to labour to persuade you, we labour to teach you: And as many of my fellow brethren and learned men have been here: So am I come to say something unto you, that at the least whether it be to life or to death, the word of the Lord may have his course: wherefore I will now come to particular points, which you defend: wherein if you stand not as you have done hitherto perversely, I hope in the Lord to do good: if not, let the will of the LORD be done.  

Articles of our faith must depend on the scriptures: ●hen if 〈◊〉 will 〈…〉 leeve 〈…〉 they 〈…〉 〈◊〉 refe●●e the 〈◊〉 the scriptures else 〈◊〉 not we to credit them.  In this place, GOD saith thus; My words which I command thee this day, shall be in thy heart: Tell me then seeing the words of GOD are only to be looked unto: what word, what commandment, what scripture, or what place you can prove it in: That your Mass is lawful; or that it is a propitiatory sacrifice for the quick and the dead? What word have you to prove that Christ is really, corporally, flesh blood and bone in the Sacrament? What word have you for your administration of the Supper of the LORD, in one kind? What word have you, the you should refuse to come to hear the word of the LORD, which you will not hears, but by compulsion? If I can prove that all these your assertions for which you suffer and are in bonds, be untrue, unlawful, most false, will you then yield and relent? For my part, I do ensure you that if all the learned Papists in the world could from the first original and springe of these gross Heresies, but all only prone these their bare assertions in Scripture: I would, and so would all my fellow labourers condescend unto you. I know it. 
For God, they use authority of Pope: for Bible, the body of their Canon law: for Christ & his Apostles, the inventions of men and Cardinals.  But this are you never able to do by any one place of scripture, if you wrist it not: and for the manifest proof of the same, I oppose myself against you, and against all your adverentes whatsoever: And first of all to your first and former Article which I will handle in this wise: after of the rest in order:  

1 First, we will see what your Mass is, by the name thereof.  
2 Secondly, from whence it came?  
3 Thirdly, whether it be a sacrifice for the quick and the dead?  
4 Fourthly, we will prove it is no sacrifice at all, neither are men justified by the work thereof.   
1 Against the mass, and against the name, I say this:  
Your old, foolish, and blind Priests, that were not able to tell the original of their religion, have thought some one thing, some an other concerning the name of your mass: but none have it right. One Guilielmus Eysengrein a falsifier of the time in his rubbish gathered together, 
In his. Cent. 1. part. 1. in distin. 1. de summis Pon.  against the Centuries of the Magdenburgenses, hath in his gloss this frivolous note: Heretice, ornatus sacrificii missae, a Christi passione originem habuit: etc. hearken O heretic, The glory & the beauty of the sacrifice of the mass, had his original from the passion of Christ: 
How the mass differeth from the supper of the Lord, all their ceremonies used there do declare: of all which there was not one of them used by Christ at the table.  But I may say to this hot fellow; as Paul saith: Thou fool, what art thou that judgest an other? look upon thyself: for even that wild head of his may soon perceive, that he is the heretic, if he will look back: For Christ is said to sit down to eat of the passover, not to say mass: Christ is said to have sit with his disciples, & to break the bread, and give the cup, not to have offered at mass: and Christ sat down to supper and said, take, eat, and again, take, drink: but Christ said not, he and they did say mass: wherefore if you may commit such sacrilege as so falstone and belie Christ himself, 
Tom. 2 cap. 1.  than you may prove any thing. One Antonius Monchiacenus, a Doctor, a Serbonist in a railing book of his against that reverend Master Calvin and the blasphemers of our time▪ (for so saith that blasphemous spirit of error by his mouth, Satan) in that place cited, he dandeleth in his hands that place of scripture in Deuteronomie, 
Deut. 16.10.  and tosseth the Hebrew and the Chaldie text, as if none had read it but he: where he deriveth mass, of the Hebrew Missath: which he calleth an oblation: as if that the Israelites of old had said mass, or offered up your sacrifice, which was never heard off by them, nor known of us, till you forged a kind of holy service in the same. Now how this fellow raveth, it is a wonder to see: For the Hebrew words are these, 
How can mass come from the Hebrews, when as they never used it, they never heard of it, and their order of assembling, they had from God out of the mount by the hands of Moses: and their mass was not known 2000 years after this, and every thing in the same sprang up by sundry Popes, 400 years after that also.  Missath Midbhath jadeca: That is, a free will offering of thine hand; now what is this to the Mass? as if God spoke of it there? or as you had a commandment for it there? or as if there were any such thing touched there? It is pity that any man should wander, but it is morepitie to see you should lighten others to be so dimmed yourselves: Now for the more full answering of that man: consider what the purpose of Moses is. It is, that Israel should keep the feast of Weeks, and that day was with them, as is Whitsonday with us: Also Moses willed them to offer: Also to appear before the Lord with their families: Also to remember they were strangers in Egypt: Then where is the original of your mass? Now if you will call your mass of the Hebrew Missath: you do great injury to the word, and great injury to yourselves, and much dishonour to God: To the word, because it will not bear it, for the Ceremony of offering is abrogated: To yourselves, for than must you be tied to the whole law, as well as to any one part thereof: To God, for the Lord is more dishonoured, as Israel had commandment for the they did by him & none other. And the was to offer once a year, which commandment you have not for your mass at the hands of God: Secondly, that commandment was for a season, in the law. Why do you against that commandment, and would have offerings now in the Gaspel? Thirdly the commandment was but for a day & to be kept as the day of Pentecost: 
The papists deal with mass as beggars do with bread: they would have it, if they could get it, & eat it, if they could steal it any where.  but you have mass and offer every day & every hour almost in the day: Then, neither can your mass be proved here, neither can your whorish sacrifice be allowed here, and that same poor man that had but that one little crevice to put in the whole body into, must now go a gleaming and seek, some other place, for he will not be suffered to have residency in this.  
The second thing I promised to speak of, is this: An inquiry & search to know from whence your mass cometh: It may be you will be as bold for your parts, 
A goodly religiou: most ancient and holy: when neither the author, the time, the person and inventor of of the same may be justly named: for they most do differ, one from the other.  as your predecessors have been for theirs: For they have affirmed the your mass came jointly and successively from Christ & his Apostles: which thing, if it were so, the place, the chapter, peradventure the Evangelist himself or that Apostle from whence you took your ground, would not have been without a name all this time: But it may be you made choice of Eckius in the description of the life of S. Thomas: who together with Eysengrenius are of this opinion: Sancti tres magi Episcops fuisse dicuntur, & missam celebrasse primitiae Gentium, etc. 
Also Petrus de natal. Epis. Equilin.  That is, that the three holy wife men that came to Ghrist, are thought to have been Bishops, and to have said & solemnized mass; who were also the first fruits of the Gentiles: 
A most gross lie, if mass began with them, than brought they it out of Persia, so the genriles were the founders of your mass, not Christ his Apostles: also if it began at the birth of Christ, it began not at the supper of Christ: them why do you use it to remember his death, as at his supper, when you should use it to remember Christ's birth at some other time  If we did not know the you were as blasphemers, so also common liars, your toyish fable might have carried some show of verity: but now there is no man can bear with you any longer: for none of you all have affirmed your mass to have been of any more antiquity than was the supper of the Lord, which is as falsely as it is generally supposed to be confirmed in the institution of the same. Now these janglers will have it of more antiquity than Christ himself: for the proof of the same their is neither scripture nor good Doctor avouched: but a bungerly Friar, that was after that made a Bishop among you, & he is your founder: to whom what credit can we give being a man of your own side, and one that lived not to hear them say mass? For mine own part, your Petrus is so obscure, as I confess, that I find not certainly what time he ●●●ed after Christ: and as he hath belied the spirit of God, So hath he committed a twosoolde sacrilege beside. For how prove you the wise men were Bishops? Then where find you that they were three in number? The scriptures affirm none of all these things: wherefore we repel them with this answer: First, GOD, rather than they, must be credited: Secondly these your assertions are but vain collections upon no ground: Thirdly that which the scripture saith they gave unto Christ by way of Adoration and worship, that they call mass: 
Papists if they could, would take hold of anything: and multiplying ly● upon lie, they take hold by nothing  for matthew saith thus of the wise men that came to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fell down & worshipped him: not as you say, that they said mass to him. But what is there the you have not invented? what untruths that you have not defended? what falsehoods which you have not maintained? what superstitions upon which you have not incrotched? Wherefore we have no more to credit you, but than will we believe you when you speak the truth out of the word of God: For it is not unknown unto us how all your trash and baggage of Rome was drayled out of these late ●●nkes and from the beggarly froth of Rome many years since Christ: This thing if it be unknown unto you, yet will I prove it before your faces: So that if you stand any one jot therein, yet your own rabbis, and your own decrees shall convince you. This I am sure of, that in all the old, best learned, and authentic fathers, the word mass is not found for the space of three hundred years almost after Christ: 
Loco commu●de Missa.  and so thinketh Master D. Martyr. As for your place in S. Ambrose, it is concluded not to be his doing, but to be foisted in by some other, & so thinketh Erasmus: And in your sacrifice which you call the mass now at this time, it is evident that in the former ages it had not the name of sacrifice (For by tract of time allthings were marvelously corrupted) Platina doth affirm, that before Celestinus, the Epistle and Gospel were only read, which ended, the sacrifice also ceased. Martinus Cassina speaking of your mass, affirmeth the same: 
Read Chronicon. Sigeberti.  Nauclerus also is a sufficient and good witness to prove this: Now for the general corruption of all things in your mass, & how grossly, & how peevishly, how hardly, and superstitiously every thing came up and was established, 
Aeneiad lib. 1.  I refer you ●o Sa●●llicus, 〈◊〉 those that will read further, le● the 〈◊〉 search out what Ho●mannus Gigas, 
The ancient fathers never spoke of private mass.  and Flores Temporum writ of the same; Then shall it appear evidently, that both your mass used at this present, is far dissonant, and nothing at all coming ●eere the old mass that was said: and that your now used sacrifice, is no order publicly used, then from the seven hundredth year of our saviour Christ: briefly, this I say: Your singing of Psaimes which Celestinus constituted, how far is it from the purity, 
Read Guilielmus Durandus and Albertus Mag●us de Mis●a.  and sincere use of those which were song in the primitive Church? and when as Chrysostom is author that the holy and reverend and godly singing or old in the prunitive Church was both commendable and used in his time, 
Homil. in Math. 11.  who seeth not that your corruption of chanting was stolen from the Churches of Asia and Greece, 
Introitus of their mass.  and from time to time, enlarged more and more by your Popes? The these corruption began in singing psalms after Christ 426. years. Then also Sylvester beginneth his pageant, an● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in and huddled up, 
Kyrie eleison.  stoine from the Greek Churches, and translated to Rome: After that is brought in among you your song Gloria in excelsis: glory be to God on high, 
Glori● in excelsis.  by Symmachus, as you affiance, when as in deed, Hilary Bishop of the P●eks was the author of the same, who in the East & West Churches, caused them under him to sing that song in the despite of the Arrians, the blasphemed Christ: now you stole this also out of other churches, to enrich your own. Your collects were brought in by Gelasius and Gregory: 
In Epitaph. Fabriolae.  your Gradualls and descents are referred to the same men, with your Halleluiah: But yet it came not up upon your mass, but it was used long before, as I find in Jerome: Your gatherings of the scriptures together in the mass, you have taken by your wouted dispensations out of the scripture, 
Tractatus.  which before were never so used. Your Epistles and Gospels, those you inserted in like manner, 
Epistles and Gospels.  by robbing the other Churches. Whither Telesphorus Bishop did first appoint them, who lived after Christ 135. Or whether Damasus did institute them, that lived after Christ 360. it maketh no great matter.  
The ordinance and certain rules concerning them, seem t● me to come upon some other occasion, 
For this read Albertus, and the Autor●d. veteri, & novo Deo  far disagreeing from your Romish Church. And Jerome in his Apology against Vigilantius, complaineth of the ceremonies and gross abuses then in dre, when the Epistles and Gospels were first read: Your Offer to ●e the Mass, had beginning 275. 
Offertory.  years after Christ: and the Institution of the same had a far other purpose in it then had yours: For Euthytianus, having a care to win the Gentiles by little and a little, did for to get them wholly, permit oblations for a season, that at length their superstitions might be forgotten: Now your Gregorius after that, ordained it as a law for ever, that he that came to Mass, should not come empty, but bring something with him: by reason whereof, your purses and your coffers are so enlarged at this day. Your Prefaces are all referred for their antiquity to Gelasius: Your Canon, 
Read Albertus Eccle. 47.  which of all other is likest the Master (Gregory that instituted it) hath devilish and idolatrous stuff within it. There is the remembrance of their Saints, or rather of their Gods. There be your words of Consecration, rather Conjuring: 
joh. Syracusan● Episcop. part 8 epist. 7.  there is the Lords prayer so oft repeated: there the breaking of the host etc. So that all good and faithful men may see, how grievously you have proudked the Lord, 
The blindness where with God hath strooken these men, appeareth, in that they obey the institutions of these wi●ked Popes, and will not obey the word of the Lord.  in bringing in of vewfangled Ceremonies, which before this were never known in the Church of God. Now therefore what delay should there be made, what stay, what let should hinder you, that you should not come to the Lord, and be sorry, and see your folly? Is it better to serve God, or to serve man? to obey the Lord, or to hold with the Pope? to acknowledge the truth, or to be in error? to remember the ordinances of those that are temporal, which ruled you, which governed you being but usurpers and Termagaunts among men? or to fear the eternal and everliving maker of heaven and earth, and to give ear unto his words? I am grieved, I am touched, I am moved in soul and spirit to see you so hard, so perverse, so untamed in affections, so unbridled in your speeches, so careless of yourselves, so stiffened in your errors, and so impudent before this assembly, as I perceive you are. Is it for that you suspect me for the antiquity of your religion? search and find it otherwise, 
Children and fools, and Papists, are alike: for if you control them, they fight: if you let them alone, they are worse: if you do beckon at them, they will return upon you with violence.  then accuse me: Is it because you be but upstarts, and wresters of all truth? Convince me then, and condemn me: Is it because your religion cometh of men? then be ashamed, profess God's word: Is it because all your trumpery proceedeth of the Pope? revolt, return, amend, and deny him, stay upon the Lord GOD: Is it because the inventors of your Mass have been such, as was also your service invented? filthy, ungodly, wicked, devilish, evil disposed, naughty persons, and idolaters? Why? you may forsake them when you will: But is it, because that I open to you the truth? because I tell you of the sins of your fathers, and of your own? because I tell you of your manifold liings, 
Your own men speak worse of you than I do: Martinus Meyr, a Chancellor: Aeneas Silvius, a Cardinal: & the complaint of the whole nation of the Germans, under Caesar Augustus, Maximilianus showeth it.  great untruths, slanderous reproaches, filthy demeanour, ungodly life, evil deeds, erroneous opinions, foolish Ceremonies, devilish heresies, hypocritical devices, human institutions, Popish decrees, and whorish fables which you have brought in, and would confirm in England? I exhort you then in the name of the Lord, to eschew and abhor them all, you shall never be told of them any more, we will forget them; If not, than heaven and earth shall he witness, that I have told you of all your sins, and of all your abominations this day: and yet you cease not to persevere still in the same. You that are here, coming from the Pope, how can you stand so boldly, and face it out so gazingly, and hear us so repiningly, and spurn so irksomely as you do, without horror of conscience? 
Miscellanea Missae. All the appertinaunces to the Mass.  We can not suffer you, we may not suffer you, we will never suffer you, to defend so horrible and erroneous constitutions, as your forefathers the wicked Popes invented? What sin was not committed by them? what abominations were there not done by them? what stinking and slavish Constitutions were not decreed by them? Your Pope Sixtus decreed (the first of that name) That no Lay man, or any woman, should touch so much as the Cup or Chalice that the Priest did sacrifice in, or any else of the holy vessels. 
Platina: in descript. vitae Sext. Pont.  Your Pope Alexander the first, brought in the oblation of Wafer cakes, as he calleth it. Your Telesphorus commanded, that three Masses should be said upon Christmas day: 
Pla. in eius vita.  and thereof we retain in our Church of England this word Christmas, which came up of that custom used by that Bishop: for it was called at the first Christmas day, as having a Mass said that day for Christ: wherefore I do wish, that together with the sacrifice of Mass, the name of Mass may be abrogated; and for that word, let the good and faithful men say, as they said in the Churches of the East and the West, 
Sozam. lib. 8. cap. 20.  The Nativity and Birthday of Christ: let the remembrance and memorial of this brought in by the Pope, be abrogated: For at Constantinople was celebrated Natalis Christi. 
Maximus Taurinensis in Homilijs.  The birth day of Christ. And so also was it in the Churches of Gallia. Wherefore, as your Popes have corrupted all things, so will we, and so ought we to flee from them in all things: Now those that succeeded, have been more devilishly deluded.  
Alexander the first, who lived in the days of Hadrian the Emperor, 
Liber Cone.  was the first bringer in of the mixture of the Wine with Water, and before his time it was never used by commandment at Mass or otherwise. This was he that brought in Wafer cakes, when as before that, 
Liber Canticorum.  leavened bread was used at the Sacrament: Also he appointed holy water for the people after Mass: and one Mass to be said in one day. Your Boniface Pope, 
Lib. Conc.  divided the Clergy from the laity, and then severing them, 
Platina.  set the one above, the other beneath: Your Vigilius Bishop of Rome, commanded that none should say Mass, 
Petrus de Nar.  but with his face to the East: Your johannes Portuensis, 
Platina.  in the sixth Synod held at Constantinople, gathered-together by Constantinus against the Monotholites, was the first that ever celebrated the Latin Mass, 
Volater.  which is religiously observed by you at this day: 
Valafridus an Abbess, under Ludonicus Pius, 840. after Christ doth marvelous  complanie of these and the like abuses brought in by the Popes.  Sabianus appointed hours for ringing of Bells, and Lamps to burn in the Temple; this Bishop lived under Phocas the Emperor.  
Now then, you have the original of your goodly religion: no doubt of many years, long time, great antiquity which you so hold of, being a thing found out almost but the other day. Yet if it were so (as in the same you be shameless liars) that all your ordinances and decrees were of many thousand years, what matter were that to prove the lawfulness or unlawfulness of the same? For seeing that you have no allowance of them, nor any one thing among you, that may be tolerated by the Scriptures, those opinions received commonly by you, can be no other than damnable: and so I will conclude for this point of your Mass, and for the beginning and entrance in of the same into the Church.  
We have thirdly to inquire, whether your Mass be a propitiatory sacrifice or not, for the quick and the dead? I affirm, 
Luke 22.  and I will prove it is not. In the scriptures I find not, that the supper of the Lord is called a sacrifice: but other names it hath: It is called the new Testament: The Apostles call it the breaking of bread: 
Acts 2.  Paul calleth it the Table of the Lord, 
1. Cor. 10.  and a communication of the body and blood of Christ: and the Cup of the Lord. But as for the name of sacrifice it was never used, it was never mentioned in the scriptures. But you say the Fathers called it so. Why? what then? shall we bear their sins? or shall we answer their iniquities? or defend all that they spoke? you are deceived: to the Law and to the Prophets, 
Esa. 8.  if they speak not according to the word of God, 
As the Prophets had all things by word from God: so must we allow of nothing in his service that came not from Christ.  there is no truth in them. Now also you belie the Fathers, they called the supper of the Lord a sacrifice indeed; but they called not your Mass a propitiatory sacrifice for the quick & for the dead: this ought you to prove and leave the other. Therefore I will come plainly and directly to you, answering you first that you have no one place in the Scriptures or Fathers to prove this proposition: Mass is a sacrifice for the quick and for the dead: Secondly, I will prove by the Scripture, that there is no such thing:  
My first reason is this: We are justified before God all only by faith, therefore not by the work and deed at the Mass done by any. The argument holdeth itself up, upon the authority of the word of God: 
Rom. 4.2. divers reasons against the mass.  For a Scripture saith, Si ex operibus justificatus pater Abraham, etc. If Abraham had been justified by works, than had Abraham wherein to rejoice: but Abraham had not wherein to rejoice: Therefore Abraham was not justified by works.  
joel saith: justus ex fide vivit. i. 
joel 2.  The just man shall live by his faith. But, he that is justified and liveth by faith, is not justified by the work he worketh, and sacrifice he sacrificeth in the Mass: Ergo, there is none justified and saved by the work in the Mass.  
In john it is thus written: 
john 3.15.   
Whosoever believeth in Christ, should not perish, but have eternal life: The sacrifice in the Mass done for an other that is dead, by one that is alive, hath no belief which is reposed in jesus Christ: Ergo, by the sacrifice in the Mass, a man can not have eternal life:  
For in john I find a reason showed, of the coming of Christ into the world:  

1 First, for that God loved us.  
2 Secondly, in that he had given his son for us.  
3 Thirdly, that all should believe in him.  
4 Fourthly, in the same they should have life by him:   
Now in the Mass, neither is Christ known, nor our faith seen, nor the love of God evident, nor yet life given us: but all is thought to be accomplished by a work of man in sacrifice: therefore your Mass can not be a propitiation for us. There is a most excellent place in the same Evangelist, 
john 6.29.  as followeth: A question was moved by the people, what work they should work, ●o accomplish the works of God: It is answered by Christ thus: This is the work of God, 
Christ was offered up for man: Frgo, a Priest at the Mass may not offer up for man: for than taketh he Christ's office in hand.  that you believe in him whom he hath sent. Now I infer this: God sent his Christ to die for us, not a man, not a Priest, not a Monk, to offer at Mass a sacrifice for us: therefore the work in the sacrifice of your Mass, is not the work of God: But what foolishness is it for you to say, that you can make a propitiatory sacrifice for us? why, you are confuted again by scripture. For Paul saith to the Romans: 
Rom. 6.  That there was one only sacrifice of Christ offered once for all: then I conclude, that was done once, and was sufficient, may not be done any more, for that is vain: Christ was once offered, and it was sufficient, 
Christ left behind him no deputy to offer for man: Ergo, none must offer, none was left, because none was named: and in so necessary a thing Christ would not have forgotten us.  and it was good, and it was available, and there need no more: Ergo, your sacrifices at your Mass, for the quick and for the dead are in vain: And now I demand again, why you should yet stand in your folly? Is it because you are ignorant? learn: Is it because you are lead away? turn back then, and amend: Is it because the light is kept from you? pray, and you shall attain the light: Is it because the Scriptures are hard? resist not the spirit, and you shall have understanding: For cast up your eyes, behold, and look on the book of God. Read to the hebrews the seventh chapter: It will appear evidently, that Christ only being high Priest, died once for all, and being offered up, there now needeth no more sacrifice to the end of the world: 
The order of the priesthood of Melchisedech was an order by wiard and promise by itself, distinguished from Aaron's priesthood: So that if Christ had left behind him an high priest, he must be of the order of Melchisedech, not of Aaron● now, none was ever like Melchisedech but Christ: and none for ever like Melchisedech hereafter again: then there is no priest hood behind to be looked for.  For in the comparison of Christ with Melchisedech, (which is the more honourable Priesthood) the Levitical being abrogated, Melchisedech standeth to be considered, and is figured in similitude like Christ, for these causes: Melchisedech was King & Priest, as is Christ, else none: Melchisedech was king of peace and righteousness, as is Christ, but none other: Melchisedech is said to be without beginning, and without ending: for neither his father nor his mother, nor his ancestors, nor his death are written of: and such a one is the son of God, to wit, an everlasting Priest. As he is God, most wonderfully without a mother be gotten before all worlds: And as he is man without father, wonderfully conceived of the holy ghost: Now as the comparison standeth thus, so also is there no comparison at all of Christ, with the sacrificing Priests of Levy, but with the Priesthood of Melchisedech: whereupon I conclude thus: Melchisedech was a figure of such a priesthood in Christ, as is not terrestrial, but heavenly: but Christ offered daily in your sacrifice of the Mass, is not heavenly, but terrestrial: Ergo, Christ is not, and can not be daily offered up for us in your Mass, being heavenly and with his father: It followeth in the same place, 
Heb. 7.25.  that the priesthood of Christ is such a one as may not pass from one to an other: Now yours passeth from priest to priest every day, wherefore yours is not like unto Christ's. Moreover, he that is a high Priest for us, must have these properties in him: First, such a one as of him self is able to save: Secondly, such a one, 
The things requited of the high priest, are not found in yours: Ergo, yours are no priests.  as by whom we may come to God: Thirdly, one that ever liveth, and one that maketh intercession for us. Then, he must be holy; then, he must be harmless; then, he must be undefiled: then, he must be separated from sinners; last of all, made higher than the heavens, and that needeth not daily to have a sacrifice offered up: Now that I may conclude and shut up this piece also: I say, that all these things are neither found in your Priests nor in your sacrificers: therefore all your sacrifices at your Mass, and else where, are not lawful.  
The fourth thing to be inquired of in your Mass, is this: That if it be no sacrifice, yet whether or no it be a work sufficient to justify, or that a man may be saved by the same, yea or no? I answer, that your Mass is no work of justification: that is able to justify, for so you understand it: I prove it thus, and you, if you will learn, shall know it thus: namely, 
Acts 4.12. Acts 15.11. Ephe. 2.5. Heb. 7.25. joel 2.32.  We have not two ways, or two means unto salvation, but one only way and mean unto salvation: Now Christ is the way, the door and the life, and by him only have we a mean and passage to his father: therefore, by the work of the Mass (excluded and without Christ) you can not have any way or entrance unto salvation. This we know, the if your Mass were sufficient to salvation, than it was first a vain thing for God the father to have sent his son, 
Gross errors arising out of the Papists doctrine.  seeing he also might have found out a sacrifice of Mass here in the earth, sufficient for us: Secondly, what cause was there, Christ should die for our sins, seeing the you have found out another ordinary way unto life? Thirdly, wherefore should Christ be made a sacrifice for us, if you yourselves can make a sacrifice sufficient? For which causes, you teach, as every one may see, very damnable doctrine, & there is no standing for you against God: Can this be? or hath it ever been? 
Psal. 5●.  or will it be proved which you affirm? Why? 
Psal. 18.3.  what saith the Scriptures? The Scripture saith, that salvation is of God, 
Psal. 27.1.  of him only, of the Lord, of the almighty, of the highest, 
Esa. 27.3.  of him that is above, and of none other: Ergo, not of the Mass. 
Esa. 43.3.   
But you say you are justified by the sacrifice of the Mass, 
james 4.12.  and not saved: well then, if so, than I pray you answer the Lord, 
Rom. 3.24.  in whose name and fears I reason thus: We are justified by grace, in the redemption of Christ: Ergo, not by the Mass, 
Rom. 4.6.  and by the work therein: We are justified by acceptation in the mere mercy of GOD: Ergo, not by your work in the Mass: And you are justified, if you will be justified, 
Esa. 53.11.  and helped if you will be helped, and delivered if you will be delivered, in the righteousness of Christ, who hath borne your iniquities: 
Papists confated.  Ergo, not by any work of yours in the Mass: And I know and I am assured, that every one that shall be saved, 
Philip. 3.9.  hath not righteousness by sacrifices which were for a time, but only by faith in jesus Christ through God: Ergo, not in your beggarly oblations can there be any work sufficient to salvation, Augustine to Bonifacius saith thus: Cerium habemus quia Christus resurgens ex mortuis, tam non moritur, mors ill● ultra non dominabitur, etc. i. We know for a truth (saith Augugustine) that Christ being risen from the dead, now dieth no more, death shall not reign over him: and in that place proveth he neither any sacrifice to be available for us but Christ's, and that he was made a sacrifice for us, but all only once for all. 
In Heb. cap. 9  Theophilactus is of this opinion: Sic & Christus semel oblatus est: A quonam ille oblatus est? a seipso non a quovis alio hominum. Qui etsi Pontifex sit, hostia tamen ipse & oblatio: that is, as saith Theophilact, Go to then, Christ is once for all offered: tell me of whom was he offered? Of himself: not of any other was he once offered: And although Christ be a high Priest, yet was he made an offering and an oblation for us: Ciryll upon john the Evangelist, 
Lib. 5. cap. 17.  saith thus: Paul taketh not away the second or the third remission of offences of men: But Paul denieth, that jesus Christ which was a sacrifice and an oblation for us, shall now any more be offered up upon the Cross. For once was Christ offered, and not for ever shall he be any more offered up hereafter.  
Now then, what hope can you have miserable creatures, in your works by the Mass? in as much as Christ only died for you: Christ only offered for you: Christ only sacrificed for you: and your work meritorious in the Mass, was not so much as ever heard of. The Author of our justification is set down by Saint Chrysostom thus: The The second man came from heaven, 
Ser. 6. de proditory  the second man came without fin: The second man came all only unlike to us in iniquity: The second man came that did owe nothing either to death or sin: The second man came, to be made free among those that were dead, 
Lib. 3. in Com. lib. Reg.  that death by death might be conquered. Eucherius saith thus: Apertio regni coelestis per incarnationem Domini salvatoris nostri nobis donata est: that is: The way to the kingdom of heaven, is given all only unto us by the incarnation of our Lord and Saviour, jesus Christ. Isychius saith: 
Lib. 1. in cap. 4. Lon.  The only work and the effect of the cross of Christ, is the remission of our sins. Maximus saith very well for this. Christusommbus natus est, sed fidelibus dat salutem (i) 
Homil. 4. de Chr.  Christ in deed was borne for all, but he giveth eternal life, to them only that believe. And Prosper, hath a proper verse, where he speaketh of faith, and of love that man should have to God: Quo fiat justus, sitque beatus home: that is, 〈…〉 
By faith alone, and love of God  
we just and happy seem,   
Then seeing we can neither find in the scriptures, nor in the fathers, nor in the schoolmen, that your mass is able to justify: you for your parts must seek some other way to help, I for my part will leave you to the Lord, whom I wish you to seek unto, more than you have done. But we will examine this scripture: God saith, these words which I command thee this day, shall be in thy heart: It is apparent, I am sure, 
The word of God is high, yet comprehended: it is larg● yet learned: it is deep, yet attained: it is dark, yet opened to the faithful: it is a rule for all, it is enough & sufficient unto all: it is all in all, and without this is there nothing to deliver or to ave any one man.  that the Lord God doth comprebende in this remmandement, all the laws and commandments set down by Moses: For in the words of God, which here generally are but touched only, be all the words of the Lord understood: Then if the law be so strait, the charge so great, the ordinance so firm, and the certainty thereof so sure as may be none more strong, more ample, or higher, or déper, or larger, or broader then is this: I can not but marvel greatly, how, in what manner, by what means, what colour, what show, what proof you can have for your damnable and gross opinions which you hold contrary to this prescript word of God: Among them all, for sacrilege most offending, for derogation to his majesty most grieving God, is this, which you hold of transubstantiation: whereof you have no ground, but you have the show and colour of some foundation that is laid weakly by the men of your side: And now it is strange to be considered. 
Christ is the bread, ergo he is in it really, ergo bodily it doth not follow: read Ambrose de Sacra. lib. 4. cap. 4. & jerom. in Isa. cap. 62. & Hilary de Trin. li. 8. and Athanas. Apol. 2.  There is but one counterfeiting colour with which you overlay that reason & work of yours. It is this: Christ said take eat this is my body: ergo say you Christ is really, and bodily, flesh and blood in the Sacrament. The boy that learned Seton but the last week, will find the fault of this argument: but we will examine the words, and let your childish toys be as they be: Christ saith take, eat, this is my body: etc. Then see see what you do, look unto it, and examine yourselves in the same: For if that bread given was the very natural body, and natural blood of Christ, you shall see that you be never able to defend it, wherefore consider those words spoken, in the interrogations and circumstances which afford themselves willingly to be pondered of all, that shall read them:  

1 First, 
If the jesuits say Christ is here really, than these heresies do arise thereon: if they say Christ is in the bread spiritually, they are against themselves: If that Christ is not there at all: then are they Ophits and Nazarites, that deny Christ's institution: If they say he is in the bread after a heavenly manner, then is he not after he bodily manner:  who spoke those words? you say Christ: and that two natural bodies, one at the table, the other in the bread that was delivered:  
2 Secondly, when spoke Christ these words? at the meat eating: now the bread, say you, was Christ's substantiated body: Then Christ did eat Christ, Christ eat his own natural body:  
3 Thirdly, to whom spoke Christ those words? To his disciples he spoke them and said, take eat: and that bread after the words of consecration was that very body of Christ: Then also there were twelve Christ's, twelve natural bodies, and Christ himself sitting at the table made the thirteenth:  
4 Fourthly, 
If they say he is there in his omnipotency, than also they have lied, Christ is not there in his humanity: therefore take heed that the Lord judge you not.  what time was this spoken? before Christ's death: Christ spoke the words, take, eat: you invert the words and say, that the thing was done, which yet was to be done: you take the time as past and gone, which yet is not come: you say his body was given, which yet was not crucified: you say his blood was shed, and his side was not yet pierced: And you say the bread was his very body, the wine his blood: and Christ was not yet offered up for man:  
5 Fifthly what be the words spoken? These: take, eat, this is my body: Christ saith, take this, and eat, it is my body: You say, take eat, it is a converted body: Christ saith it is my body, you say it is a transubstantiated body: Christ saith, it is my body, you say it is his natural body: Christ saith, take eat in a remembrance of me, you say, take eat, I am very man, you shall eat me: Christ saith, as oft as you shall do it, remember my death till I come: you say he is not to be remembered, but to be received; not to be thought upon, looked upon: not to be absent, but to be present, not to be about to be way, but to be there: not to be gone, but to be known in the bread, carnally, and bodily, fleshly, and really, as Christ was borne of his mother Marie:   
The very cause of all these your erroneous and blasphemous opinions I take to be all only this, 
Ignorance and want of reading the word aright are the causes of all heresies:  That you are men ignorant, brabblers, and no readers of the scripture: otherwise you could not be deceived: For read the words before, read the words which follow: and you shall find, the the words of Christ are to be otherwise taken than you take them: For they are spoken by a trope, by a figure, by a Metonymy: As in the same Chapter, Christ saith to his disciples, 
Luke. 22.8.  Go and prepare me the Passover: The lamb is called the Passover: yet was it not the Passover, but a figure & sign of the Passover: 
Luke. 22.20  Also Christ saith: This cup is that new Testament in my blood which is shed for you: First I note the Christ saith not, this wine is my blood; Or this cup is my blood: But Christ saith, this cup is the new Testament in my blood: 
This figure did the fathers we often times: and the schoolmen too: Lactan●●●● called the church the temple of God: hilary, calleth it the house of God's Ambrose calleth it the mother of all that live. Epiphanius: saith it is via Regia: the high kings high way: Jerome saith it is the Ark of Noah and so do they also speak of the supper of the Lord: Nazianzen calleth it the supper of the Lord a thanks giving: and again a Table: Ambrose calleth it, a spiritual restorative: and Dionysius calleth it, a society, a communion, a congregation, & an assembly: so that if the Papists and jesuits did not willingly err, they might see the truth.  In which words is a deuble Metonymy, a double figure: First the vessel is taken for that which was contained in the vessel: as, the cup for the wine which was within the cup: Then the wine is called the covenant or Testament, (where as 〈…〉 the thing it is) it can be but the sign of the Testament, 〈◊〉 rather of the blood of Christ, whereby the Testament was made. And thus do I think of the body of Christ: for it was spoken by the same figure, representing the body and the blood of jesus, Christ. Now, for that you may know both my faith, and what I think hereof: I will make open protestation of that certain and undoubted verity which I believe: as also so far as in me lieth confirm and establish the weak consciences of those that are here.  
At the supper of the Lord you shall consider two things: 

1. The person of God.  
2. The person of man.    
In the person of God, 

1 The institutor, which is Christ:  
2 The cause of his institution, which is the remembrance of his death.    
In the institution of these things, 

1 The external signs: 

1 Bread for his body & for his death.  
2 Wine for his blood shedding & most precious sacrifice.  
3 The word for the remembrance of both.    
2 The internal meaning, 

And then shall you see all his spiritual graces, & most heavenly benefits:      
Which are these most excellent: 

1 Faith, if we believe:  
2 Assurance of life, if we continue:  
3 Salvation, if we receive these mysteries truly:  
4 In Christ's blood shedding, our blood is not shed:  
5 In his offering God the father is pacified:  
6 By his death hath he overcome the power of death, and he giveth the spirit, which worketh unto life to all those that receive him worthily:    
Secondly, we have here to consider man: and it is to be done two ways. 

1 In his own person,  
2 In the person of his neighbour.    
If in his own person, then let him consider: 

1 The time: He is warned to fly sin: and though at all time he be put in mind thereof: yet now above all times and (though never untimely) yet it is the best time to remember it:  
2 The place it is holy, for we come before God:  
3 The persons, and they are these: 

1 God the father.  
2 God the Son.  
3 God the holy Ghost.   These are all there, these are naturally there: these are in power there, they are not really there: these are in grace there, they are not in state there: these are in government of spirit & truth there, & they will not be mocked at your hands:  
4 The use of this the supper of the Lord.    
The use is this. 

1 That we stand in faith, & conform ourselves to the death of Christ:  
2 That we examine ourselves, and come with a loathing of sin, meaning to sin no more.  
3 That you be assured, that whatsoever hath been done before time is pardoned.    
Then here cometh in the last thing to be considered, which is The person of thy neighbour: for there be two sorts at the table. 

1 Thou thyself,  
2 And others.    
For thyself call to mind 

1 What thou wast.  
2 What thou art.  
3 What thou shalt be.   

1 Without God, and borne in sin:  
2 Made a new man, & strengthened in jesus Christ:  
3 An heir with God, & copartner with him, if thou live thereafter.    
For others remember 

1 To lay aside all malice with haughtiness.  
2 To lay aside all envy with bitterness.  
3 To lay aside all revenge with greediness.   Then have you fulfilled all.  
Now for my own part, I do protest simply before the Lord my God: 
The Lord did foresee that these blasphemous heretics would rise up: therefore hath God given to us many examples to approve that which here he spoke: so that Papists & jesuits cannot be excused for ever.  that if I had but any warrant at all in the scriptures, to satistie me in this point, I would condescend willingly unto your opinions: But seeing the whole body of the Bible is against you, and we have the Lord wholly on our side, what reason is there that I should credit you? And as for you, if you were not blinded, if you were not deceived, if you were not most wonderfully drowned in your errors, you might easily see the truth of this matter: If God alone had used this figure in this place, if it had been found no where else, if the scripture would not have permitted it, if the law and the Prophets did not testify it, if reason and God himself did not condescend unto it; than you might have persuaded us: but seeing that the Lord our God hath not been against our opinions, but hath even by his own mouth justified all that we have spoken, what cause, what reason, what moveth you to coutende? Search and see: look into the book of God, if 〈◊〉 very same figure be not used in many things, as it is in this one thing of his body. The word of God is compared to leaven, that leaveneth the whole lump: 
Matth. 13.33. isaiah. 49.2. Ephe. 6.17. Apoc. 19.15. jer. 5.14. jer. 23.29. Ezec. 3.3. Esa. 55.10. Deut. 32.2. Matt. 13.19.  the word is called a sword: the word is called mustered seed: the word of God is called fire: the word of God is a hammer: the word of God is bony: the word of God is as snow: the word of God is as rain: the word of God is the seed sown: yet for all this, the word of the Lord leaveneth not: the word of the Lord striketh not: the word of the Lord groweth not: the word of the Lord burneth not: the word of the Lord killeth not: the word of the Lord sweeteneth not: the word of the Lord snoweth not: the word of the Lord raineth not: the word of the Lord poureth not down, materially, grossly, earthly, and really, as the words portend: and so I say of the body of Christ: you have it not carnally: you have it not fleshly: you have it not verily flesh, blood, and bone, in the sacrament. The same manner of speech also in the scripture concerning Christ, is found every where: Christ was the rock that gushed out water: 
1. Cor. 10.1.  yet Christ was not in the rock: and Augustine and Origen are of the same opinion, that the rock signified Christ. Christ was in the same manner compared to the rod of Aaron that blossomed: to the golden pot, wherein the Manna was: to the Manna that came down from heaven: 
jesuits are in a damnable & most dangerous estate, resisting this open & undoubted verity  to the brazen serpent that was lifted up in the wilderness: to the Prophet jonas that was three days and three nights in the whales belly: to the high way in which men walk: to the door, by which men have passage: to the shepherd, which is a keeper of sheep: To a Lion of the Tribe of juda, which devoured: to a Lamb which is commonly slain for men: yet was not Christ really in all these; no more is he corporally in the bread at the table. Now, if all only this kind of speech were used of Christ, you might say something: but I tell you that not only of Christ and his person all alone is this used, but of all manner of things too in the book of God. Christ said of judas, I have chosen twelve, and one of you is a devil, yet was judas no devil.  
Of the circumcision it was spoken, thus, My covenant shall be in your flesh: for all that the circumcision was not the covenant. 
Gen. 33.20.  but a sign of the covenant: jacob is said to have built an Altar to the Lord, and to have called it by this name, The mighty God of Israel: There is no doubt, but jacob knew the the name Altar was not God, yet did he call the sign by the name of him the was signified. 
This figure is so common, as nothing is more common in the scriptures.  It was written of john Baptist, that he was the burning lamp, and the candle that gave light, and that he was Helias: Yet you all know that this was spoken but by a figure. In Genesis, the seven kine, and the seven cares of corn are said to be seven years: yet were they but representations of the same: Ahias the Prophet the Sylonite gave unto jeroboam the ten pieces of his cloak, which was cut, and said he gave unto him the kingdom of the ten tribes: Yet Israel was not in the pieces of the cloth: So in like manner say I to you touching this, take, eat, it is my body: yet is not Christ a real and natural body there:  
And that you may see, how we have some thing more to say unto you, and that we do not ground our faith and religion upon presumptions, I am desirous to be satisfied at your hands, and to be answered unto two reasons that I will make against you: For this I hold, that Christ is not really, naturally, flesh blood and bone in the Sacrament: and I reason thus:  

As Christ was with our fathers of old in their sacraments, so and after the same manner is Christ with us in ours:  
But the body of Christ; was not really, bodily, carnally, and grossly in their sacraments: ergo.  
Christ is not really, natural, flesh blood and bone in ours:   
For my first proposition, 
● Cor. 10.  I do refer you unto the first to the Corinthians, where you shall find that we have no more privilege than have they, nor prerogative them had they 〈◊〉 salvation by any other, or by any other means than had they: and when either you can, or be able to say aught against those undoubted and infallible truths, which we have spoken, then will I say more. My second reason is this:  

He that is really, carnally, bodily, fleshly, even perfect man in the heavens, is not so and in the same manner with us here in the earth:  
But Christ is verily, humanly, really, bodily, with the same body he took of the Virgin Marie, and perfect man in the heavens: Ergo,  
Christ is not really, flesh, blood, and bone in the bread, here in the earth.   
I do remember what Augustine saith: Qui vult vivere, 
Super johan. tract. 26.  habet ubi vivat, habet unde vivat, accedat, credat, incorporetur ut vinificetur: that is, He that will live, he hath the thing now by which he may live, he hath the place where he may live: Let him draw near, let him believe, let him be incorporated, that he may be quickened. And in the same place it followeth: Coena dominica est sacramentum Pietatis, signum est unitatis, 
The Fathers never used to say, really, bodily, gr●●ly, flesh, blood and bond in the bread.  & Vineulum est Charitatis: that is, The Supper of the Lord is the sacrament of Piety, the sign of Unity, and the bond of Charity: so that it appeareth, Augustine thought as we do think, and believed as we do betéeve: which was, that we have a spiritual food, and a spiritual drink, in these external elements and outward signs of bread and wine. Moreover, the Scripture is evident and plain, and proveth this which I have spoken, that is, how Christ is bodily and naturally in the heavens, not bodily in the earth. 
Mark. 16.  In Mark it is thus written: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Christ was taken up into heaven: But he that is there, is not also bodily here with us: Ergo, Christ is not bodily here on earth. In Luke I find this: 
Luke 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he went from them: But in body Christ went from them, and in the same body Christ is with his father: Ergo, not bodily and carnally with men upon the earth. Another argument: Semper pauper es habebitis vobiscum, 
Matth. 26.11.  non autem me: that is, The poor ye shall always have with you, but me you can not always have with you: Where out I gather this brief: The poor and Christ can not be together in one place: but we are assured and persuaded certainly, that the poor of the world are always upon earth: Ergo, Christ is not with them, nor where they be here upon the earth.  
Then, seeing Christ is not corporally with us, nor in fleshly and bodily presence: We have to inquire and search out the manner of his being here on earth. For it is true, that we eat and drink his body and his blood, 
They that will learn, they must apply one scripture with an other.  but after another manner than you affirm. None is ignorant, how that man consisteth of body and of soul: Therefore it is expedient we should as well be fed with spiritual food, as it is necessaris we should live by temporal meat: of which thing, if any man here be ignorant, then is it because the spirit of GOD hath not quickened him: For if you read the sixth of john, you shall find it most apparently. Also Christ saith in an other place, Blessed are those that hunger and thirst after righteousness, for they shall be satisfied: Therefore as there is a spiritual, which is an internal famishment, so is there a heavenly, 
isaiah 55.1.  which is to the soul spiritual nourishment. Isayas saith, Omnes sitientes venite ad aquas, etc. Al you the thirst, come unto the waters, 
Tertul. de Resur. Carnis.  and you shall be satisfied. Tertullian hath an excellent saying: Sermonem constituens vivificatorem, quia spiritus & vita sermo, eundem etiam carnem suam dixit, quia & sermo caro erat factus: Proinde in causam vitae appetendus, & denorandus auditu, & ruminandus intellectu, & fide digerendus: That is, Christ appointing the word of life, called the same word his flesh, both because that the word is spirit and life, and because that the word was made flesh: Therefore, as the only way to life Christ is to be desired, and by hearing is he to be consumed, and by the understanding is he to be chawed, and by faith is he to be digested: 
Athanas. de peccato in Spir. San.  I do call to mind what Athanasius saith: Dominus aijt, quae dixi vobis, spiritus sunt & vita &c. That is, The Lord saith, the things which I have spoken unto you, are spirit and life: which is as much (saith Athanasius) as that which eye hath seen, and that which is given for us, shall be given as the food and meat of men. Wherefore, seeing it is evident, that Christ is the bread of life; something must be spoken of the same, and it is to be determined of all Christians, what is to be held for truth. I will for this cause, briefly discuss this question in the examining of these principal points: First, what is meant by bread in the Scriptures: Secondly, how Christ is said to be the bread of life: Thirdly, wherefore he, and none other should be this bread: Fourthly, how this bread is received by us.  
To the first, which concerneth bread, I say thus much: I am not ignorant that it is diverfly taken in the Scriptures: yet is all that which may be spoken hereof, not so appertinent to the matter, as is worthy of very long discourse. Bread is taken for loaves of bread sometimes: as in Matthew 15. and in Luk. 11. Where the neighbour doth borrow three loaves of the neighbour: also the Manna is called bread, in john the 6. and by a figure, by Synecdoche, doth bread signify all kind of meat what so ever: and so said God unto Adam: 
Gen. 3.  In fudoré valius tui etc. That is, In the sweat of thy brows shalt thou eat thy bread: So also in Esay: 
Isai 58.  Frange esurienti p●●em tuum: That is, Break thy bread unto the hungry: The like may be said of infinite places in the Scripture. Now here upon it cometh by a Metaphor, that the word of God is called bread: For as the one feedeth corporally, so the other nourisheth spiritually to eternal life: and thus do I think that the bread is called the body of Christ, by the same analogy.  
For this cause, 
We must take heed in handling the doctrinate 〈…〉 we 〈…〉 Christ as the T●●ke, & as Mahomet: that we divide him 〈…〉 ●under him not as Nestorius 〈…〉 we 〈…〉 not 〈…〉 did, 〈…〉 him as 〈…〉 be 〈…〉 Christians.  it is easy for you to see the second thing we inquire after: that is to say, How Christ is called the bread of life? And you shall consider thus: either properly, or improperly are all things spoken of him: If properly, then also they be such things as concern both the natures of Christ, his godhead, and his manhood: Of which sort are these Epishetes given him in the scripture: That Christ is God: That Christ is man, that Christ died, that Christ was incarnate, and such like: and that Christ was Mediator; and that Christ is an intercessor, and that Christ is made an Atonement for us.  
Now if Christ be spoken of improperly, which must needs be by a figure, and by Anagogen, which is a perfect similitude representing that is figured therein: Then are all they of that sort whereof I spoke before, representing him in some one excellent and notable property: of which condition are these: whereas Christ is called the vine, the stone, the way, the door, etc. after which manner, and by the same figure Christ is called the bread of life in deed: and therefore Augustine bringeth in the place of john 6. 
De Doct. Christ. lib. 3. cap. 16.  Nisi manducaveritis carnem filii hominis, & sanguinem illius biberitis, non habebitis vitam in vobis: that is, Unless you eat the flesh of the son of man, and drink his blond, you have not life within you: It followeth presently: 
An answer to the former objection of the Papist.  Fatinus vel flagitium jubere videtur: signrata est ergo, praeciptens' passion● Domini esse communicandum, & suaviter & utiliter in memoria recondendum, quod pro nobis care eius crucifixa & vulnerata sit: which is as much to say: What? shall we eat his body, and drink his blood? he commandeth us a wicked and detestable thing. It is therefore (saith Augustine) a figurative speech, and it commandeth to communicate and be partakers of the passion of the Lord: and to lay up profitably and commodiously in our remembrances, that his flesh was crucified and wounded for us. To this appertaineth that of Athanasius: 
In sermone in verba illa Christi . Quae locutus sum vobis spiritus & vita, quod perinde est ac sidiceret, corpus meum quod ostenditur & datur pro mundo in cibum dabitur, etc. That is: The things which I speak unto you, are spirit and life; which is as much saith Athanasius, as if Christ should have said; My body which is manifested and given for the world, 
If this doctrine were not, our fathers could never have been saved: or could never be confirmed: and salvation could never be attained by man.  shall be given as meat to feed upon, that spiritually every man may have something, and that Christ may be made a safety and defence for all, and salvation to eternal life. Out of this therefore that I have spoken, no man may deny, that our Saviour Christ is called the bread of heaven, and the spiritual food, because we all feed on him by faith unto eternal life: so that now you have no more to apply it terrestrially, or to speak of it grossly, or to interpret it carnally, or to comprehend it materially as you have done: but to think of that saying, this is my body, as of a thing spoken mystically and by a figure, to represent a spiritual meaning by the same.  
The third thing I promised to speak of is this: Wherefore, and for what cause Christ is called the bread of life? Albeit an heap and large company of reasons might be gathered together, by which every one of them, I could prove plainly, wherefore Christ is thus called the bread of life: yet, for that I am not to discourse of at this present copiously, but to wade in them as speedily, as I may: I will give you a very few, and in especial these causes.  
1 First therefore here lieth the comparison: 
For as much as man is not to live here for ever: he hath to learn the way to live eternally.  In that Christ doth and performeth that unto the soul, which the bread doth unto the body: by material bread life is preserved, by the spiritual food Christ, salvation is attained: by the corporal bread, the body is nourished, by the spiritual meat man is helped: by the first, we are strengthened bodily, by the second, we are raised up eternally: by the first, we are maintained to strength mightily, by the second, relieved by the spirit effectually: The one is to keep us here: The other is to live with God: the one is for a season in this life, the other for ever with the Lord: So that this we know, as bread is to be taken that we may continue, so is not Christ to be forsaken, lest we perish.  
2 Secondly: the comparison holdeth betwixt Christ and the bread: For that bread profiteth us not, if it be not united to our own nature: if it be not as good nourishment received, whereupon we feed to our comfort: No more is Christ united unto us, if by faith we believe not, that he is incarnate: or by hope trust not, that he hath given us life: or by assurance persuade not ourselves, that he can deliver us; or by certain and undoubted confidence, be not made his members unto glory.  
3 Thirdly: as without bread man dieth: 
There is none that feareth god but he is ravished and taken up to God, as it were, when he pondereth and considereth those spiritual and internal consolations, which he attaineth by feeding, and staying on jesus Christ.  so without Christ man falleth: as without bread, we continue not, so without Christ we prosper not. It is far a more lively and precious food of the soul, jesus Christ, whom we speak of, then is that of the body, to which he is compared: for with this men have dispensed withal for a season; And Elias and Moses did fast a long time without the bread of the body: notwithstanding, as they could not continue but for a time, no more may we be long without Christ.  
4 Fourthly: It is an excellent admonition that we have, in that Christ is compared to bread: For as bread of all other is most common and most necessary, whereon we stay: So is Christ the most readiest in need, the most liveliest in force, the most strongest in power, the most plainest in truth, the most desirous to save, the most valiant in death, the most bend against Satan, and most ready and most prone to defend from destruction, all such as call upon him.  
There is yet one member and parcel behind, into the which we must look also: And it is this: How this bread is received by us? 
August. in Sext. cap. joh.  Our saviour Christ showeth directly how, john the 6. He that believeth in me, hath eternal life: And again, He that cometh to me, shall not hunger. Therefore Augustine upon those words of Christ rehearsed, 
Spiritual eating of Christ, what it is.  saith, Qu●d paras dentes & ventrem? crede & manducasti: That is, Wherefore preparest thou thy teeth and thy belly? believe and thou hast eaten. And who seeth not, that this spoken, is understood of the silly creature, the poor afflicted soul, the hungry conscience, thirsting and gaping after the kingdom of heaven: and thereupon it is, that Paul speaketh so confidently to the Romans: 
Rom. ●.  Who shall separate us from the love of God? shall affliction? shall anguish? shall persecution? shall hunger? shall nakedness? shall trouble? shall the sword & c? No, saith Paul, But in all these we overcome, by him which hath loved us: So that I conclude, that on Christ jesus we feed unto life: In Christ we are immovable, we stand by him: In Christ we live, for he liveth in us: In Christ we dwell, who also dwelleth with us: In Christ we are fed with the bread of life, and in Christ do we eat unto salvation & glory, if we d● it, as he willeth us, through faith. Seeing we are arrived, and now have fully performed the was promised: it is required of us to go further, to see if we may find any other thing worthy either to be spoken of, or to confute: Not the a man shall think it so hard a thing to say any thing against you: But because the stepping over the threshold, and casting his eyes into the first elements & entrance of your religion, he shall scarce tell which way to betake him, nor what to speak first: all things among you are so corrupted. If you look into that order that I have taken, in speaking to you, it shall appear the this consequently followeth to be handled: Whether or no you have done well, 
A flat alienation of Christ his institution.  in annibilating the word of the Lord, & propounding unto us your preposterous doctrine, of the commixture and mingling the wine & water together at the sacrament: As for the first institution of our saviour Christ, if but a child should look in to it, though he could not confute you, yet he would chide with you, for your altering the which in so holy & reverend manner Christ ordained. Alexander Pope, as appeareth in his Decretals, 
De Conc. dis. 2. c. in sacramento●um.  Cap. 5. enacted, that bread and wine mixed with water, should be offered up at the sacrifice. Your general Council held at Carthage, saith thus: Nih●laliud offeratur, 
Conc. Carth. 3. De Conc dis. 2. cap. c. ut in sacramentis.  quàm quod Dominus dicit, hoc est, panis & vinum aqua mixtum: the is, Let no other thing be offered then that which God hath commanded: which is to say, bread and wine mixed with water. It is a wonder to see how these men are blinded: for in their decree they go against themselves, and the written verity. In that they say they will do no more than God willed: they did well if they would have performed it: in that they say, that his institution was with wine & water, it is a manifest untruth, there is no mention made of any water at the supper that was upon the table, not in all the Evangelists: In the also they call the supper of the lord a sacrifice, in that do they offend to: for Christ never spoke that word of his supper, nor his Apostles who were with him: but as other your untruths, so is this brought in of your own invention: whom we may not believe, because you were many; but we will believe a few, if they speak the truth. For a scripture saith; Thou shalt not follow a multitude in doing the is evil. I am not unmindful of your council of Africa, 
Conc. Afric. tertium.  that decreed the self same: But of all other, your argument the is made by another general Council, where there is a reason given of this thing, shall answer for itself, how they have ahused the supper of the Lord: for there is given this reason of the commixtion: De latere eius aqua cum sanguine egressa, 
Concilium Wormatiense cap. 4.  vinum de vera carnis eius vita cum aqua expressum ostendit. Out of the side there gushed out blood & water, which doth declare, that wine is to be mingled, if we will have life through his flesh, with water. Who seeth not, that this strange & great miracle done when Christ was dead, to make a separation betwixt him & other men, 
How wicked & ungodly the jesuits are, is now seen: that defend a lie in so shameful manner, upon the authority of a Pope, which was Alexander: but they run from Christ and from his Apostles.  hath no force at all to prove commirtion at the table: For the mixture which they take away from the miracle that was upon the tree, their commixtion is at supper: That was, when Christ had given up the ghost: they should prove, that Christ did it when he was alive, at the table: That was a miracle, to show the strange cruelty of them upon Christ: and the commixtion at the table, should have been no miracle at all, but a custom and ordinance, if it had been done by Christ: That was a mixture of blood and water, and what is this, that therefore you should mingle wine and water? That came out of Christ's sides, This should be done at their Altar: that was for a miracle declared to the faithless jews: this must be observed in the faithful Church: that was a sign to them of the displeasure of God, & of their treachery to Christ: you forsooth must apply it to a custom, to be observed in the house of God: Wherefore if you will keep it, and retain it still, as unto them, so shall it be a token of God's wrath and curse unto you for evermore: And though there have been sufficient tokens of the displeasure of God showed upon you: yet the more and the heavier shall they be, 
Augustine did chide the people for not coming to the table: Ambrose was wrath, for the slackness of them in the Church: & Tertullian, and Irenaeus do complain because men came not in time to receive the bread and wine: and Ignatius & Policarp do chid them of Antiochia and Smirna, for their slack and slow coming to the table: but beside the jesuits, Papists, and such like heretics, none keep back the people from coming to receive.  as you have most blindly, and over wickedly, very foolishly, and most perversely, charmed every good institution of Christ. O that ever you should commit such sacrilege, as to keep true Christians, and the weak members of his body from the table: I tell you, that all forts of people should have occasion to curse you, if you were permitted to go forward in your diabolical pretences: Think you that the great man, though he be a Lay man: the honourable man, though he be a temporal man: the plain man, though he be no spiritual man, is not as willing to receive, and as ready to come to the table of the Lord, as are you or any other of the Clergy? Then why would you bring in Innovations, & enlarge your whorish kingdom of Rome, and teach us that it is not lawful for the Lay man to receive the supper of the Lord in both kinds? I tell you, you are but robbers of men, destroyers of souls, patrons of iniquity, defenders of untruth, such as chop & change for your own commodity. And there is no one sort of our people, but the door shallbe opened to them, & the way made ready for them, & we will be as desirous to instruct them, & to tell them how to come to Christ's table, as you are ready to withdraw them from the receiving of so holy mysteries. But you, men full of iniquity, & ready to spill the blood of the simple, and to cast away multitudes of people, show unto me some cause, some law, some reason, some scripture, some commandment of God, by which you may lawfully and by right take away the wine from the bread that is delivered. Is it because Christ ministered to his disciples and not to lay men? O wise and of deep understanding: Wherefore do you minister at all unto them? wherefore then let you any come? If it be lawful for them to receive bread, shall it be lawful for them to take the wine? Why? Christ delivered both: ergo they must have both: Christ said not only, take & eat; but take & drink too: Christ did not all alone give the bread for his body, but he gave as well the wine for his blood: therefore being given jointly, they may not be distinguished severally: and being delivered by Christ equally, they may not be cut a sunder by man unreverently. Your council of Constance, after Christ 1415. and at their Session in june 13. 
Consilium Constantiense. By the meane● of Dioscorus B. of Alexandr●●, and one Chrysaphius, was a Council held at Ephesus, where Entyches the heretic was restored; ergo, a Council can & doth err, and so doth this of yours.  Did forbid to minister in both kinds at the Altar: But what of that? it proneth not that therefore it was a thing lawful because they decreed it: for the Scribes and Pharcsies took counsel together against Christ often times and his doctrine, as well as you do against his ordinance and institution: Yet may we not justify or allow them, no more than we dare or be able to think well of you: And albeit your superstitious Eremites, some, not all the days of their life, many, not in the space of many years, did ever receive the communion: yet are they no law unto us, no more than are the jews or Turks that disallow of all that Christ doth: A simple man may see you are in a wrong way: For both the institution of Christ proveth it, The custom of the Apostles alloweth it, The manner & ordinances in the primitive Church confirmed it, The fathers & the Doctors have defended it, & our Church of England doth against you and all other heretics stand unto it, That the holy communion is to be ministered under both the kinds of bread and wine, not under one. 
Luk. 22.19.  It is evident in Luke, where as Christ our Savinur is first said to give thanks: secondly, to have broken: thirdly to have given: four, the bread: fifthly, to his disciples: then to have commanded them: but what? To do the same in remembrance of him. Then also it followeth, the likewise after supper, 
Mark. 14.22.  first Christ took the cup: then spoke unto them: then said the the cup was the new Testament in his blood: Then shed for them and for many for remission of sins; 
Math. 26.28.  as Matthew saith: where upon I conclude this: The Institution of our Saviour jesus Christ is not to be broken: But when he was at supper, he gave the Bread and the Cup equally to all: ergo, we must give the bread and the wine to every one, neither is his holy Institution to be broken. Paul unto them of Corinthus saith thus: 
No alteration of Christ's institution by the Apostles: ergo, much less ought you to chop & change as you ●od  That which I received, I received of the Lord, and it was this: that the same night Christ was betrayed, he took bread, and broke it in remembrance of him: Then after supper he took the cup, and said, it is the new Testament in my blood, this do as oft as you do irin remembrance of me. There followeth a Confirmation of the Institution with a reason & cause thereof: namely, As often as you shall eat this bread, 
1. Cor. 11.24.  and drink this cup, you shall show the lords death till he come. Out of this place I gather these collections: The first is, a Christipersona; from the person of Christ, 
In good things we are not to gainsay the good doings of our predecessors: and Cyprian ●o julianus saith, that all allowed by the apostles, all things set down by Christ, and all customs confirmed by the spirit of God, are to be kept: ergo, this of bread and wine must not be altered.  thus knit together: that which Christ did, that same did Paul imitate and keep in his Church of Corinthus: ergo, we ought not (or any other nation else) but keep the same custom in breaking bread, and giving wine unto all that come in our Church. The second reason is this: taken a persona Paul's, from the person of Paul: for Paul would do no other thing than that which was lawful, which also is to be done of us: but Paul used bread and wine indifferently to all without acception: ergo we also ought to do the like. The third reason is taken ab Ecclesia, from the custom of the Church: and the church of Corinthus was very precise in observing the ordinances of Christ & Paul; wherefore seeing they in that Church had the sacraments ministered in both kinds; the church of England, & all other godly & reformed churches, aught to do the like. This without question was well & sufficiently known to the churches in the East & West 〈◊〉 the space of many hundred years after Christ, & until the image of desolation was set up, & the tyranny of the Pope fully established, these & such like deformities were not known. 
De Consee. dist. 2. Can. Come am ne. Paragrapho. illud.  Inhus a Pope writing to the bishops that were in Egypt, findeth great fault with them for not delivering the bread & the wine unto the people: whereof he yieldeth two reasons: the first for that Christ commended to the Apostles both his body & his blood: The second, for that there was a commendation several by itself left to all, both of the bread & of the wine that was in the cup. And Gelasius doth write to certain bishops & saith: Anathematizariomnes, qui accepto corpore Christi, 
In decret.  abstineant a Calicis communione: that is, Those men are all accursed, who taking the body of the Lord, shall abstain from the receiving of the cup. Now this was one of your Popes too; for i● is evident that this beggarly & slavish decision, came in a long time after our saviour Christ, & therefore the greater is your condemnation, as knowing that these are the devices of men, will yet for all that cleave unto them so steadfastly. The Tripartite history doth make mention, that S. Ambrose wrote to Theodosius the Emperor, to this effect: 
Lib. 9 cap. 30.  O Imperator & Princeps conseruorum, etc. that is, O Emperor & Prince of thy fellow servants: for there is only one God, king, lord, & creator of all: with what eyes are you able to look upon the temple of the high God? how will you lift up your hands to heaven, which drop down continually with the blood thou hast shed unjustly? For I find that at that time seven thousand men were slain, even good Christians, by the commandment of Theodosius at Thessalonica: 
A worthy and rare example of a most learned and famous doctor.  and therefore Ambrose proceedeth in his Epistle to Theodosius thus: How can you (O Emperor) receive the holy body of Christ with such hands? With what rashness can you take the cup and put it to your mouth, to taste of his most precious blood? when as by the fury of your commandment so much blood hath been shed without a cause? etc. In this it is most apparently to be séne, that in the time of Ambrose, both the Emperor● his people used to receive the communion in both kinds: so that we are to suspect you now, more vehencently than we did before: and we may think that you are some grievous & deceitful Gibeonites come hither to espy what josuah and his people Israel doth, and in the end to make some conquest, and to pray upon us: for if you did read and hold upon the fathers of old, whom very glosingly you have in your mouth, to beguile the simplicity of young heads withal, it could not be, that you should so much differ from them as you do. For which of them all affirmeth as you do affirm: or defendeth that you do defend: or maintaineth that you maintain: or standeth so undiscreetly in so manifest untruths as you do? Search & see, all the whole Senate and good troup of famous & learned men, are against you: Even Fabianus your countryman, and a Roman, that lived under Gradianus, and Philippus, & continued till the reign of Decius, as witnesseth Platina, gave in commandment:  quisque Christianus singulis annis ter Eucharistiam sumeret: 
Sabellicus & Volateran.  That is, That every one named a Christian, should every year receive the supper of the Lord without exception it is commanded, and as appeareth in the customs of the Church, they did receive it in both kinds, of bread (I mean) and wine. 
August. Canone Qui manducant De Consec. dist. 2.  Augustine sayeth thus: They that eat and drink Christ, eat and drink him unto eternal life: he that eateth him is refreshed: he that drinketh him is quickened and liveth. The gloze in that place saith thus: Idest, 
Dist. 2. Can. si Quotiscunque.  in specie panis & vini: as much to say, as the words spoken by Augustine are to be understood in both the kinds, both bread and wine. Ambrose is of this same opinion in the deciding of this matter upon the words of consecration. 
Hilarius. ibidem Can. Si non.  Hilary is as plain as he was grave, in this point. Si non sunt tanta peccata, ut communicetur quis, non se debet à medicina corporis & sanguinis Domins separare: That is, If thy sins be not such, but that thou mayst communicate, no man must presume to separate Christ's body from his blood. Cyprian is very hot with Cornelius the Pope, and sayeth: At verò nunc non infirmis, 
In Epist. 2. de Caena Dom.  sed fortibus pax necessaria est, nec morientibus, sed viventibus communicatio a nobis danda est: etc. That is, At this present, peace is necessary, not to the weak, but to the strong, and the communion is to be given, not to the dead, but to them that are alive, etc. And after this, Cyprian giveth Pope Cornelius a great charge concerning the soldiers that were then in arms, that before they went to the battle, they should receive the supper of the Lord, 
In Sophonian● Proph.  both in bread and in wine. Jerome is a sufficient witness for his time of this: who both allowed of receiving it in both kinds, and commanded all other to do it: Therefore I shall need to wade no further in confuting and gainsaying you, whom both the Scriptures, and the fathers, 
Pope Leo did make a petition and in the same, did command that none should digress from the Apostles: you do: ergo.  and all good men of all times for this grievous sacrilege have condemned. Wherefore it followeth: My words shallbe in your heart. In this grave, vehement, yet short commandment, from the Lord, from Moses, and for the law of the Lord, and for the keeping of the same, I have to observe especially this: That customs of men, antiquity in matters of weight, Canons of Bishops, decrees of Popes, opinions of fathers, constitutions provincial, and fond ceremonies observed of old, are not to be allowed of against God. And as every good and faithful Christian ought to believe this: so is it not possible that your religion (for you call it religion) should stand, if you held not upon the vain customs, and foolish inventions of your ancestors. I know right well, that I have in many your articles said something against this your vain authority: yet have I now more occasion, 
Against this vain, sacrilegious, & usurped authority, did Vrban Pope 25. & Cyprian to Pompeius, against Stephanus: & Augustine to Paulinus inveyghe much.  as I see you more devilishly bend, and more hautily at this present to lift up your heads. For if the pride of your father the Pope were not in you, or that it did not burst out at this present in your faces, when you hear the truth avouched, and your lies impugned, we could conceive some good opinion of you, and think, that of ignorance you did that you do: but now that we see how you kick and spurn against the quick, and against the word of the Lord and his commandments, oppose the decrees & constitutions of your Popes, we plainly perceive, that of malice you withstand us: of disdain you contemn us: of an evil heart you fight with us: and as careless and faithless persons you thrust in yourselves for to control us. 
Dist. 21. C. in nouo Testam.  What if Anacletus that presumptuous Herod, in his Epistle to the Bishops of Italy, vaunted of his Popedom and royal state, which he set up above others, as mistress and Queen of all the world? shall we therefore think that his laws can move us? or his Decretals concern us? or his counterfeit holiness delude us so, that we also though he have bewitched others, should now again be enchanted with his deadly cup of poison? I tell you no: we serve the God of heaven; we serve the Lord of hosts, and we know it is better to obey God than you: what? 
De maioritate & obedientia folit.  how? where? when? what time did the Lord ever say as Innocentius. 3. said (the second Nimrod of the earth) that the sacerdotal dignity, was above the imperial crown and majesty of the Lords anointed. And because that one man said; that as the Sun was higher and greater than the Moon, so the Pope is greater and higher than the Emperors: Shall we for him and his saying, obey all that he did? I tell you no; but whatsoever the Lord commandeth, that will we do. For that same decree of Pope Leo the fourth, at the Council holden of threescore and twelve Bishops, may not prevail with us: we regard not his edict, nor curse, do what he can: and the thing that he and all the other agreed unto, was a damnable thing: For it was thus enacted: Si quis dogmata, mandata, sanctiones, etc. If any man shall violate and break the ordinances, 
Ex conc. 4. Leonis Papae 4.  decrees, appointments, constitutions, and edicts, enacted by the see of Rome for reformation of any thing, that same man shallbe accursed. Now I tell you, that that same proud Peacock is he, that together with his shallbe unfeathered, and accursed to: we willbe safe in the name of the Lord, and dwelled in peace under his wings: all the Hornets of Rome shall never sting us. Think you that we are moved at Adrian Pope, 
Adrianus Papa. Synodo apud Trecas.  for all his severe law made? Quòd nulli liceat vel addere aliquid vel demere de decretis Pontificum: How it is lawful for no man to add or detract from the decrees of the Bishops of Rome. 
You cann● show me any one Pope by the space of 400. years after Christ, but he hath been tainted for his pride, & for some damnable and gross sin.  You may fear, and you may fear in deed: for it is a fearful thing to you all, to take away she reverend majesty from the sovereign God, and give it to a cursed man, as your predecessors and you have done.  
And I am assured, and I know, that no one Pope from the beginning of your Popedom, within the compass of these thousand years, hath lived so virtuously, or behaved himself so reverently, or done that he did so Christianly, or reigned so peaceably among men, but that he still encroached and mounted up with Icarus wings a great deal higher than be aught to have done, and at length hath melted, and been tumbled down very suddenly: which assuredly hath been the great and heavy judgement of God upon your Prelates, that the pride and most haughty look of the whore of Rome, might be detested of the world. Hath not every one for these your deformities abhorred you? Verily, at this time the government of the world, which sometimes you had, is taken from you: For, who can suffer it, and who will tolerate your presumptuous hearts? what? are your decrees as authentic? as allowable? as sound? as good? as holy? as true? as undoubted? as strong? and as certain, as are the writings of the Apostles? In verity, 
Epistola. 2. Anacleti episcopis Italy:  so have all your Bishops said: and what by arms, what by force, what by treachery, what by collusions and deceit, and what by threatenings and menaces, 
Dist. 63. Ego Ludovicus: Dist. 63. Cap. Constitutum: In job. lib. 35. Cap. 10.  they have attained to all that they have attained. It made the Emperor Ludovicus the first to stoop to the Bishops. It made Henry the first, and Otto the first, to subscribe unto him; and they both yielded up their right: For Gregory the seventh caused it to be agreed upon to be idolatry, if any one obeyed not the sea of Rome: And Adrian Pope, affirmed, and in the same constituted, 
Ex 2. Actione 7. Synod.  that the church of Rome was the head and mother of all churches in the world, and that all other churches should stoop and obey her ordinances, It is well known that Alexander the second writ to Philip king of France, that all the decrees of the sea of Rome are as certainly to be held upon, to be believed, and as surely received of all men, as are the Canons of the whole world. This caused Bonifacius to list up his head so high above heaven and earth, and writing to Ruffus, and to other Bishops in Thessalia, did chide than mightily for their resisting him, alleging out of the decrees of Pope Gelasius, 
9 q. 3. C. pater.  that the word of the Apostle of the see of Rome was never retracted: but by the leave of so reverend a father (and if he will not, we will take leave) his fatherhood hath lied a little, and his lie is the greater as he would favour that upon the Lord, 
1. Sam. 10.1.  which is contrary to God and his word: The Lord saith, he choose Saul: but the Pope was never chosen by God. 
1. Sam. 16.13.  The Lord did fetch David from the sheepfold, 
1. Reg. 1.30.  and willed his people to fear him. And Solomon did the Lord set in the throne of his father: but I do not find that the Pope, though he dwell at Rome, hath any room at all, no, not the breadth of a nail in the book of God. I know that josias was sent from God, 
The pope is one, the King another, the Pope of Satan, the King of God: the Pope of man, the King is of the Lord: the Pope by usurpation, the King by ordination: and therefore the Pope's name is not in the Bible: Kings be. Matth. 20.  a defender of his people; and jehosaphat was accounted as one of the worthies among the Princes: and Ezechias is esteemed as a man renowned for his holiness: But, for the Pope, he may get him a place in some odd corner of the world by tyranny and bloodshed, but he was never ordained or set in place by the Lord our God. This I remember Christ saith: The Kings of the earth do reign and strive for rule: but, saith Christ to his Apostles, it may not be so with you: of which I infer, that seeing the Pope is in the place of Peter (as he saith) & in the room of an Apostle, he must not therefore rule and reign over us. Moreover, Reddite quae sunt Caesaris Caesars: Give unto Caesar the things that are Caesar's: But it was never said, 
Math. 22.  give unto the Pope that which is the Popes: for as I do find, his authority is, and hath been from time to time usurped: So that for my own part I tell you truly, you that are here the hirelings of the Pope, & you the very members of the very antichrist, I am so far from believing either his ordinances, or his decrees, or his Canons that he hath made; that I will not cease to pray continually day and night, that the Lord our God would revenge the iniquity of the man of Rome, and pluck him out of that seat of deadly sin, wherein he sitteth. For what is the Pope and his usurped authority, that we should obey his ordinances? His customs are the customs of Egypt, and his abominations are the abominations of Chanaan, and they are not to be followed. Facietis iudiciamea, & praecepta mea seruabitis, 
Leu. 18.  & in eyes ambulabitis: You shall do my judgements, you shall keep my precepts and walk in them, saith the Lord: I will tell you, the depth of my heart. You are like unto the men that the king of Assur brought from Babel, for even as you do in Rome, so did they: At the first they served the Lord indifferently: but in process of time, when the Lions were taken from them, they returned to their old customs again, and did as the Nations and as the Countries round about them did. From whom as I suppose you have made stealth of your Demye Gods, 
2. Reg. 17.27.  & retaining the manner of that service which the Nations did. You can give no reason of your religion, 
It was said of old time, that men believed on the Lord, as Abraham, Isaac, & jacob did▪ and after that in the GOD of Abraham, Isaac, and jacob: and after that men did believe in Christ, & in the doctrine of the Apostles: but the Papists say, they believe as their fathers believed: This did Lucius Papa 24. and Marcellus Pope reprehend: and they referred all to Christ, and his Apostles▪ not to Fathers.  if it be demanded at your hands, save only this: that you do as your Fathers do, and that this your faith, is that, by which your ancestors were saved. O be not beguiled; shall your salvation be grounded upon man? shall you not answer every one for yourselves? and every man for his own soul? Yes, your fathers shall not defend you at the day of wrath: your fathers shall not be able to maintain your cause, when both they and you shall give an account of the works you have done: Your father's downfall may not be your rising; your father's misery can not be your joy; your father's curse shall not be your blessing; but if all they did go astray, return you home unto the Lord, and so shall you be delivered at the day of appearing of the just God: And if you will follow the fathers, remember what the good fathers have said, and follow them, I will not hinder you. It is good counsel, I tell you, that Cyprian giveth, who hath this saying to a brother of his: Non est, frater charissime, 
Lib. 2. Epist. Epist. 3.  quod aliquis aestimet sequendam esse quorundam consuetudinem, etc. That is, It is not to be thought, my well-beloved brother, that a man should esteem the customs of all men to be retained among us as commendable things; For this is to be regarded who they were that they followed. Did not God say from heaven, this is my beloved Son, hear him? Then it is Christ alone to whom we must give ear. The advise of Augustine may be taken herein, that in his second book of Baptism hath such or like words: 
Lib. 2. Dist. 8. Can. Veritate.  Veritate manifestata cedat consuetudo, etc. That is, Custom after truth is known, must give place: For no man will allow of any custom, as he will of reason and of the truth of any matter, because reason and truth go before all things. I call to mind what Gregorius said unto Gulielmus Auersanus Bishop, 
Dist. 2. Can. Si consuetudinem.  Si consuetudinem fortassis opponas, advertendum est quod Dominus dixit: Ego sum via, veritas & vita, non dixit ego sum consuetudo, sed veritas: That is, You will peradventure set some ancient custom against me: but it is to be noted what God saith: It is said by him, I am the way, the truth, and the life; and GOD did not say, I am the custom, but I am the truth. Wherefore Augustine said well: 
Ad Casul●num Praesbyterum. Dist. 11. Can. consuetud.  Consuetudinem laudamus, quae contra fidem catholicam nihil usurpare dignoscitur. That is, We allow and commend that custom, that is not known to have usurped any thing at any time, contrary to the true and Catholic faith: Therefore I answer you here, if you can prove to me out of the Scriptures, those Articles and points of religion which you affirm you hold by custom, I will yield and condescend to your opinions: otherwise I am of the mind these learned Fathers are of; That we must believe the truth before all your customs: and if you do not think that my judgement is sound, you shall give me leave to offend, to err, and to go out of the way with them.  
There is now remaining the last thing, yet as good and necessary a thing as any other, and it is this: God saith thus, My words shall be in your heart: what his words? the words of the Lord? You will hear no word at all: Is it so? and the lords words? how hardly are you drawn to hear them at this present? Why? how? in what manner? where shall we lay them up? where shall we repose them? In your heart and in your soul they should be laid up. And I do ensure you, sithence my last being in this place, and from the time that I have seen so dissolute and lewd behaviour among you: and how pyningly, and how untowardly, and how scornfully, and how irreverendly, how hautily and how disdainfully, you stand here before the Lord, before his Angels, in his Church before us: I am not only astonished upon the wickedness and sin I see within you, as I am amazed at the heavy judgements of the Lord that hang over you. Contempt of his word? It was never noted but in castaways: Irreverend behaviour when the word is preached? It was never seen but in the reprobate: unseemly demeanour and disdainful looks upon the Prophets? You find it not all only save in the Baalites, and Chemerims, or Saducées, or pharisees, or in some such like unto to them: Wherefore you are of that froward generation and those untoward sprigs, That clave and rend in sunder, that gnashed their teeth, 
Acts. 7.  and fell upon Stephan when they heard his preaching. Why? 
2. Pet. 1.23. Matth. 13.33. Ephe. 6.17. Mark. 4.32. jere. 5.14. Ezech. 3.33.  Wherefore? for what cause should this be so? The word of the Lord is that which assureth: The word of the Lord is the leaven that leaveneth: The word of the Lord is the sword that striketh: The word of the Lord is the grain that increaseth: The word of the Lord is the fire that inflameth: The word of the Lord is the honey that sweeteneth: How then shall you escape the judgements of God, the fierce wrath of the highest, the fury of his countenance, & the displeasure of our God, that both unwillingly do come to hear, and so like men of Bedlam, and as if you were possessed by some foul fiend, rage and bite, when you understand the truth. Then if not for God's cause, yet for your own safety, regard and mark this reason, taken out of the former scriptures alleged.  

That thing which bringeth death with it, and destruction, and confusion for ever, is neither to be done, or allowed, or committed by any godly man, nor by you:  
The contempt of God's word, your irreverend behaviour in this sacred place, bringeth death with it, and destruction, and confusion for ever, if you repent not: Ergo,  
This unseemly dealing in you, which bringeth with it all these inconveniences, should be done, or allowed, or committed, neither by any godly man, nor by you.   
Consider then, weigh, and regard where and before whom you stand: Here is the Lord that seethe you; here be his Angels that behold you: 
1. Cor. 11.12.  For whose sakes also you should do the things that are comely: And undoubtedly, a greater comfort should there be none to the godly man, or to any one under heaven, then to feed upon the tree of life, then to drink of this spiritual drink, 
Deut. 32.2. Mark. 4.14. Psal. 119.104. jer. 23.29. isaiah. 55.1.  the word of God: This? Why? It is the rain that bedeweth: It is the seed that groweth: It is the rule that leadeth: It is the axe that heweth: It is the fountain that springeth; It is the well that draweth the water of life, to all that come, that hear, that believe, that will be saved: Then receive to your comfort; comprehend unto life, attain unto salvation: hear and refuse not, that the Lord may bless you. For there is a very comfortable reason, and a strong conclusion gathered out of this place: thus:  

That which bringeth life, and is commanded by God, is to be done of all, to be allowed, and to be obeyed without exception:  
The word of the Lord doth bring in life, and is that which is commanded by God unto all: Ergo,  
The word of the Lord, and the Gospel of truth which is preached, is to be heard of all, and of you without exception.   
His word? 
2. Sam. 22.31. Psal. 12.7.  it is pure, it is immaculate, it is tried in the fire, it will follow all them that hope and trust in him: His words? they are chaste and mild speeches, they are severed from the earth, 
Psal. 18.33.  and purged more than seven times: His words? his ways? They are not polluted ways, but they are leaders unto life, and the Lord is a protector of all those that trust in him. As for you I see it; as for you, I do well perceive it: as for you, you do declare it, That you are none of those that have his statutes before you: His law is not regarded by you: the bright morning star hath not shined on you: You? you walk according to the ways of them of Gomorrah: You? you trust in Pharaoh, and in his mighty power, you repose all on the Pope's shoulders, not on GOD: You? you are comforted in Herode, his pleasant Oration and sweet style hath bewitched you: You? you are protected under the shadow of the great beast in the revelation to whom the most of the Kings of the earth, do ●●ll down and give worship: you, you are angry with Cain: you, you are hardened as was Sehon: you, you are the sons of the fathers that have cast stones at the Prophets: you, you are bouldened with Zedechias: you, you are still, and you will be Sacrificers still to the Queen of Heaven: you, you are perverted as were false Prophets: you, you are proud and stately as were the Scribes: you, you cover sin with sin, as the jews did: you, you have practised and taken counsel against the Lord, against Christ, against his anointed: but Achitophel with you, and you with him: you with Absalon, Absalon with you, shall be overthrown both alike and have one end: you, your enterprises fall as they did, that Adonias did. You, you shall he overthrown with Hamon: you, you with your joacim, and joacim with you, and you all joined together, shall not be able to stand against one jeremy: wherefore, return, repent, amend, and convert, and come unto the Lord, and be saved. 
Leu. 5.4.  The soul that hath sworn, and hath spoken the word that he will do evil, yet if he repent and be sorry the law did admit him to be reconciled again unto the Lord.  
There was no man that had offended, 
Deut. 4.29.  no man that had trespassed, but if he sought the Lord his God with all his heart, and returned, he was received: was there ever any in Israel, but when they had transgressed, and served strange Gods, Gods of silver and Gods of stone, and offended the Lord after the manner of the nations, that for all that were cast off, 
1. Reg. 8.33.  and despised of the Lord, if they came home? O then hearken unto his word, harden not your hearts, the Lord will accept of you as of Israel: learn to do well, seek his statutes, look into the law of the Lord, see if it be not an undefiled law: yea, it is a law wherein is no imperfection no vanity, no leasing, no deceit: It is a law that suffereth no manner of Image, 
Exo. 20.23 Exo. 34.1.7.  which you only stand upon: It is a law that admitteth you not to eat of the sacrifices of the nations, nor of the fornications of the Gentiles, all which you depend upon: it is a law that willeth you to run from idols, and from the abominations of jeroboam the son of Nabat, that made Israel to sin: but you are all one with him, and run a whoring from the Lord: The word of God, 
2. Reg 20.30.  is most pure, nothing like unto it: O therefore, run from the inventions of men. For why? Dagon may not stand before the Ark, 
Psa. 18.33. 1. Sam. 5.3. 2. Par. 32.19  he shall fall flat upon his face: The Lord doth not regard the works of men's hands and the inventions of their hearts be far from him: The Lord is highest above all the world, like unto him there is none: before him was none, and after him there shall be none such as is our god: his name is an undefiled name, and it cannot be given to any other. Then defer not to come unto the Lord, for Kings have not been ashamed of him, Princes have yielded unto his lore, and the Kings of the earth have been subject to his commandment: The whole world hath relented to his voice and commandment, and all Nations have subscribed to his hests: who is like unto our God, that sitteth in his throne above? and what man may be compared unto him? His power and his righteousness is in the highest places: 
Psal. 35.11.  his rules and his commandments, his wonders and his noble Acts within the clouds: 
Psa. 77.13 Psa. 83.1. Psa. 89.9  None is like unto him and none may be compared unto our God: Then hearken you that are here, & I require you again to hearken: yet it is in vain: I speak unto the wind, and I cast forth my speeches as into the air: my talk is to disobedient Children, and my words are powered forth in vain: I see you moved as men are moved in wrath, and you gather you together as the Adder doth, stopping his ear charm the Charmer never so cunningly: you do evil, you generation of the wicked, and your pride is looked upon from heaven: there is one sitteth above laugheth you to scorn, and he hath you already in derision. Though you repine at him, yet can you not avoid his hands: though you grin and mock, yet will he hamper you: your disobedience will he punish, and your wicked cogitations will he bring to nought: your haughty minds will he bring down, and your dead looks will he change: I tell you, there is a fire gone out already, and if it kindle but a little, yea happy shall you be, if you come unto him. For my own part, I hope it not, for your parts you intend it not: For myself I think it not, for you, you determine it not: For that which I think, I do ensure you I perceive it not: for this time not I, but all present see it not: how you are moved we all see, how you are pricked we all judge: how you will frame yourselves hereafter, that the Lord knoweth, but none of 〈◊〉 Concerning these (therefore) that are here, whom I perceive you all are moved at: let nothing trouble you right honourable and well-beloved in the Lord, they are as God will have them, you be as God hath thought good for you, & they shall, when God will return unto him: I must therefore say, 
Lib. 4. dialogorum:  as Gregorius saith of such as were hardened in his time: Sionti sube●dem igne aurum rutilat, palea fumat, ita sub eodem igne electus purgatur, pec●ator crematur: (1) As under the same fire, Gold glistereth, chaff smoketh: so in the same furnace the elect is purged, the offender is burned: As the king josuah said, so must I say: who speaking of the Princes that were destroyed, said thus: It came of the Lord to harden their hearts that they should come against Israel in battle, 
Josh. 11.20.  to the intent that they should destroy them utterly. And so is it here, either you are come among us that you may see yourselves and repent: or else you be sent of the Lord, that you may harden your hearts, and have a more grievous downfall. At this, let no man wonder. For the fiery pillar was a light to the Isralites, 
Exo. 13.21. Exo. 14.22. Exo. 19.3. Exo. 16.20  but it was death and destruction to the Egyptians: All passed throw the red sea, and were baptized in the Cloud and in the Sea by Moses, yet all saw not the Land of promise: Mount Sinai burned and was death to the Isralites, but Moses passed throw by the fire and went up to the Lord and was not hurt. 
Num. 11.33.  The Manna was Angels find and nourished many, it scrawled full of worms to other: and the quails nourished, and were good meat, yet divers of them died with the meat in their mouths: So likewise is it in the word of the Lord, to some it is salvation, to others it is condemnation. The Heavens are pleasant and alike to all, yet rained they down hailstones upon the Amorites: 
Josh. 10.11.  Cense and Sacrifice were good, for all that Nadab and Abihu were consumed with fire from Heaven as they did Sacrifice: Many were stung with fiery Serpents and died, but the godly and righteous men were healed when they looked on the same: All that came to jordan did not pass over, 
Leu. 10.3. Num. 21.9 2, Reg. 2.8 2. Reg. 5.14.  yet the Prophet Elias had no sooner touched it with his mantel, but he went over on dry land: Many bathed in the river, only Naaman the Syrian was ●lonsed, of his leprosy: and by the word of the Lord, the godly 〈…〉, the wicked are hardened, the godly have life, the reprobate are in death: I do remember the To●er of Sil●● defended many, but the 18 were killed, for it fell upon them: and the Angel came down into the water of Beehesda at certain times and stirred the water, for all that divers went away Crep●●s as they came, 
〈…〉  and were not helped. There were many Lopers in the days of Christ, 〈◊〉 very few, the ix. Lepers were all only they you read of cleansed: Great multitudes touched the h●m of Christ's garments, but the woman a Stranger, was healed of her flux of blooud: divers sat in the seat of Moses, all only Casphas gave right sentence that one should die for the people: In like manner, many hear as you do, but God openeth and giveth understanding: And so I conclude with Paul, 
Rom. 9.18.  of whom the Lord our god will, of him hath he mercy, and whom he will he hardeneth? And as for you, the Lord if it be his will and pleasure, open your eyes: If not his will and purpose be fulfilled.  
FINIS.   

❧ Faults escaped in Printing.  

For the first part.  
Page. 7. line. 9 read, he set. page. 7. line. 22. read, to possess and pa. 10 line. 2. read, and how. page. 11. lin. 35. read, with power, with right. page. 16. line. 25. read, since Christ's. page. 26. line. 27. read, force. page. 29. line. 9 read, There is. page. 36. line. 16, read, must. page. 4● line. 29. read, slain by them. page. 43. line. 31. read, Apollyon.   

For the second part.  
Page. 7. line. 15. read, Even the same commandment. page. 11. line 22. read. They all yielded to that. page. 13. line. 15. read. The Lord will rise up in his fury. page. 13. Annota. For hat, read that. page. 14. Annot. 1. read, hath opened this. page. 14. lin. 17. read. There be Bonlij. page. 14. line. 27. read, of the fruit Orizam. page. 16. lin. 1. read, condescend unto the end. page. 17 line. 15. read, for Midbhath, Nidbhath. page. 17. line. 21. read, that should lighten. page. 18. line. 3. kept as at the day. page. 18. line. 8. go a gleaning. page. 18. Annot. 2. read. They all, almost. page. 18. Annot. 3. read, not Christ and his Apostles. page. 20. line. 7. read. Is no other. page. 20. li. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page. 21. line. 4. read, then in use. page. 21. line. 7. read, Enthutianus. page. 25. An. Vltima, read, Valafridus an Abbot. page. 29. An. Vltima, read. To have any. page, 32.17. read. But looked upon ..