❧ The Oration and Sermon made at Rome, by commandment of the four Cardinals, and the Dominican Jnquisitour, upon pain of death. By john Nichols, lately the Pope's Scholar. Which Sermon and Oration was presented before the Pope and his Cardinals in his Consistory, the xxvij. day of May. 1578. and remaineth there registered. Now by him brought into the English tongue, for the great comfort and commodity of all faithful Christians. Herein also is answered an infamous Libel, maliciously written and cast abroad, against the said john Nichols, with a sufficient discharge of himself from all the Papists lying reports, and his own life both largely and amply discovered.  Domine, quàm multi sunt qui tribulant me: multi consurgunt adversum me: multi dicunt animae meae, Non est salus ipsi in Deo. 
Imprinted at London by john Charlewood, servant to the right Honourable, the Earl of Arundel.   
1. Peter. 2. c. 
Deum timete, Regem honorate.  
Cic:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blazon or coat of arms 
E R  HONI SOIT QVI MAY Y PENSE 
Gaddelu Ladonai itti unromema iachdau scemo.  
Darasti eth adonai veganani umiccol hizzilani megurothai.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

¶ Augustissimae serenissimaeque Principi, cunctis honoris disseminati dispersíque sermonis celsissimae sedis dignitatis, summae amplitudinis atque amplissimorum graduum maiestatis titulis dignissimae, Elizabethae Dei gratia, Angliae, Franciae, et Hiberniae Reginae, Catholicae et Christianae fidei notis veritatis inustae, inclytissimae conseruatrici, clarissimae fautrici, atque nobilissimae patronae, clawm huius nostri Anglicani Regni, terrae undique aquis cinctae, iure rectéque tenenti, cùm in causis ecclesiasticis, tùm in temporalibus, summum in hac vita splendorem, bonorum subditorum circumfluens incrementum, praeclaram et triumphantem in hostes victoriam atque tropheum, splendidum aeternae beatitudinis diadema, in Christi denique regno vitae perennitatem, atque gloriae haud fluxae et interiturae splendidam et radiantem coronam.  
cum PEDEM PONO, ET ME infero in debitam animaduersionem (Christianissima atque pientissima Princeps) faustae tranquillitatis huius tuae ditionis pacatae, omni perturbatione carentis, atque cui omnia prosperè foelicitérque procedunt. Cùm econtrariòdiabolici et Antichristiani imperij memoriam habeo, sub cuius dominatus potestate teneris flavescens annis in Italia, duorum annorum curriculum perfidè nequitérque transegi, non minus mihi dolet impietas mea, quàm subditi violata fides. Dolor mihi accidit, cum in animum induco me verae, solidae, et eminentis religionis naufragium inconsideratè, inconsultè, et temerè fecisse. Eodem animi cruciatu, dolore, et moerore afficior, cum ratione animóque lustro, me meam erga te obseruantiam deseruisse, et subiecti fidem perfidiosè prodidisse. Tamen exiguae aquae plwialis guttae saepè cadendo durum terunt saxum, et os quodcunque in aceto positum, parvo temporis interuallo, ad omne artificium subeundum aptum et appositum erit. Perindè misericors ac clemens Domina, spero me non ficta poenitentia ductum, tandem quam tetigi, extinguere posse culpam, cum in religione veritati evangelicae repugnanti, tum a pietate remota, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O Deus immortalis, cum a te aversus eram, tenebris immersus, et erroribus innumerabilibus implicatus, quàm graviter tibi peccavi, quàm impiè deliqui, tota Anglia sciat.  
Christianam pietatem, evangelii puritatem, religionis castissimae sanctitatem, coelestem disciplinam sprevi, contempsi, neglexi. Homo nihilominùs eram, et falsae opinionis colligatione detineri facilimè poteram. Qua dere ut meo delicto venia concedatur rogo postulóque. Mihi durissima rebellionis meae servitus necessariò patienda, extremáque miseria subeunda fuisset, si in erroribus turbulentis, et superstitionibus poenè anilibus perseucrassem. Sed iam tutior est anima mea quàm antehac, cum sim ad eam conversus religionem, quae verbi tui praescriptione fundata, divinísque tuis opibus firmata et stabilita est, quae hominem corporis natura fragilem, concilij temeritate praecipitem, rerum omnium casu calamitosum, ad omne malum funestum proclivem, repentè reddit invictum, viribus concilióque divino praeditum, foelicissimóque rerum omnium eventu in omni aeternitate florentissimum. Quae inquam religio animum languentem ad salutem reducit, stabilit vires, mentes collustrat, opes elargitur, voluptatum effectrix est, ad divinitatem et immortalitatem ducit, postremò Deum hominibus devincit: humanúmque genus cum divina mente, bonorum omnium communione consociat. Cuius neque forma et species liberalis corrumpi, nec fructus iucunditatis contaminari, nec opes averti, nec honores attenuari possunt, nempe cùm sit coelesti praesidio septa, et contra omnia mortis et invidiae tela, armis divinis armata. Licèt igitur altissimun Dei domicilium concidat, terra incendio deflagret, mare ardoribus exustum intereat, omniáque tandem quae intuemur oculis ad nihilum redigantur, evangelicae veritatis professio decus et gloriam retinebit, opibúsque divinis aevo sempiterno perfruetur. Illius iam compos sum religionis, in qua si persistam, beatissimus: si ab illa deserar, miserrimus cro, aeternáque poena cruciandus.  
Concedat Deus optimus maximus, ad numen suum placandum, divinámque gratiam retinendam, aeternúmque praemium consequendum, huius religionis divitias atque magnificentiam mecum animo reputans, illius studio et cupiditate flagrem, omnes vitae curas et cogitationes ad cultum illius conferam, ut prae amore illius, nec laborem fugiam, nec periculum metuam, neque mortem reformidem, neque cruciatum exhorream: ut eam fidem ritè colam, ut semper studio divinae legis incensus, me nec ullus ardor exurat, neque turbo aut tempestas ulla conuellar, neque ullum denique tempus, quantumuis grave et metuendum multis, me aut Christianae religionis laudibus et ornamentis, aut oportuno fructu virtutis spoliet. Cùm enim altissima veritatis stirpe nitar, et nunquam sim munerum divinorum affluentia destitutus: evenire opus est, ut non modò salutares fructus, atque sempiternos proferam: sed sempiternis laudibus illustrer.  his bonis frui possim, te imploro ut praestò mihi sis. Si defueris mihi unquam, versabor in tantis tenebris atque caligine, agitabor tam adversis tempestatibus atque procellis, ut per me non valeam vitae cursum rectè instituere, aut institutum ita tenere, ut non tandem fluctibus obruar.  
Si tuo praesidio subnixus non fuero, ad verum tui cultum aspirare non potero. Spes mea fallax erit, conatus irritus, labor inanis, et assiduis et infinitis cruciamentis torquebor. Concede Domine, ut insistere possim vestigijs sanctorum evangelii professorum, ad perfruendam eandem gaudij consolationem: concede denique, ut mea mens erecta sit ad audiendum, animus alacer et expeditus ad exequendum quicquid mihi erit a te imperatum. Sic autem sim fide stabilitus, ut omnia humana contemnam, et divina tantùm ardentissimè concupiscam. Ad te florentissima Virgo, atque illustrissima Regina iam nunc redit oratio. Iniquo me scelere astrictum inficias non eo, cum a te (Princeps clementissima) defeceram ad Antichristum. Sed tunc temporis nequitia perditus, amentia praeceps, adverso fortunae flatu oppressus, et pravae tentationis poenis excruciatus eram. Fideli subdito consentaneum, et bonitati decorum nihil quidquam feci. Ei, in quo superbia latè dominatur, obedientiam praestiti, et illum Christi vicarium asserere non verebar. Tibi verò, cum sis Regina Domini huius mei patrui soli, obedire nolui: si me ad obedientiam promptum atque paratum exhibuissem, patriam meam minimè deseruissem. Sed nemo mortalium rectum vitae cursum perpetuò tenere potest, ut non interdum de via deflectat, et iram in se Dei atque Principis haud indignè provocet. David Propheta, in quo, ut sacrae testantur scripturae, cluxit divinum illud admirandae sanctitatis exemplum, perpetuum vitae cursum sine gravi aliquo lapsu conficere non poterat: vis libidinis eum a sanctitudinis studio semel dimovebat, et ab inchoato pietatis cursu retardavit. Solomon sapientia praecellens, in summa erroris caligine versabatur, atque miserandae tenebrae animo suo offusae erant, cum sua ratio fuerat obscurata, criminibus cum turpitudine et dedecore coniunctis, et impedita sceleribus, atque libidinis indomitae vinculis alligata. Ruptis pudicitiae claustris, et castitatis repagulis perfractis, in peccati sordibus remota poenitentia iacebat, et deos alienos sibi colendos proposuit.  
Summo totius sanctimoniae architecto, et veritatis lumine deserto, David regius Propheta, ob sceleris sui perpetrati conscientiam, lamentis, gemitibus, atque lachry mis continuò se dedit. Quae delicti detestatio erat piacularis hostia, victima salutaris, ardore charitatis inflammata, quae intima coeli penetravit, divinúmque numen a severirate ad misericordiam flexit. Aditum sibi in coelum aperiebat, et magnum suum peccati contagium expiavit, atque gratiam Dei in aeternum sibi conciliavit, pacémque impetravit. Si Solomon Rex, ut ingenij acrimonia, et judicij preastantia, et doctrinae ubertate erat praeditus, sic virtutis dotibus cumulatus et ornatus extitisset, à se flagitia suscepta proculdubiò lamentatus fuisset, et ex ergastulo corporis sui ad coelos emigrasset, piorum animorum coetibus intersuisset, suum decus omnes coelites intuiti fuissent, nomen suum summus ipse Deus, qui eum sibi adoptasset, amplexus esset, et chorus angelorum divinis laudibus illum extulisset: atque postremò▪ quod caput est, summo illi coeli dominatori, nutu omnia regenti, purásque mentes immensa luce collustranti, et summis aeternísque laudibus cumulanti, perpetuò copulatus fuisset. Si Deus nostrae culpae condonabit, quando admissum flagitium detestamur, crimina cum pudore et dolore confitemur, à libidine ad continentiam, è flagitijs ad honestatem traducimur, ab odio ad charitatem convertimur, in nouámque vitam ingredimur, et sanctis operibus exercemur, cum hominum inventa contemnimus et abijcimus, et illorum placita, decreta, et instituta, summae sapientiae disciplinam, et sanctissimam vitae legem minimè omnium existimamus, Deus, rerum omnium creator, atque imperator celsissimus, remittet nobis peccata nostra, et placabitur, atque praemijs coelestibus nos afficiet. Non dubito, si es talis (Domina et Regina eximij et acerrimiingenij predicatione multum cealebrata) qualem existimo, et multi dicunt esse te maximè, quin tuam misericordiam et beneficentiam experiar maximè mi sericordē et beneficentissimam. Oblata iam est mihi occasio flagitandi veniam concedendam culpae meae contra te commissae (ut paulò antè satis abundè verbis explicavi) et petendi aliquam beneficentiam et liberalitatem mihi elargiendam. Haud secùs facio quàm peccator, qui non modò ut sua culpa ignoscatur quaerit, verumetiam ut gaudij sempiterni eleemozynam adipisci possit, omnipotenti Deo manus supplex tendit, et precibus obnixè sedulóque elaborat. Quòd in tuae mayest. offensionem incidebam, non incongruum esse putavi in hac Epistola dedicatoria, et meam culpam explicare, summè contendere, et vehementer petere à tua Regia dignitate, ut huius incompti libelli suscipiatur patrocinium: temeritate forsitan ductus, magis quàm prudentia fretus: non sum nescius, neminem extitisse unquam, qui non doctissimun quemque tuae Maiestati dedicaverat librum: quamuis autem id preastare nequeam, hanc tamen voluntatem meam non ingratam tibi fore spe atque animo incubo. Solent enim magni heroes atque sagaces Principes, non tam muneris oblati dignitatem expendere, quàm offerentis animum atque fidem ponderare. Cum Xerxes Greciae Imperator imperium suum perlustrasset, pauper quidam subditus, qui nihil opulentum habuit ad deferendum Imperatori, aquae manipulum offerre ausus est: prudens Imperator, non donum, sed voluntatem expendebat. Quod oblatum erat grato animo accepit, et Sinaetem pauperem subiectum magno affecit beneficio. Cum enim maximum Regiae honoris amplitudinis praesidium et ensign, sit in hominum benevolentia atque fidelitate constitutum, quomodo potest id illis iniucundum et ingratum accidere, quod intelligunt esse ex egregia voluntate, atquesingulari fide profectum? Non rumores de tuae bonitatis preastantia dissipati judicia afferunt, sed experientia (Domina serenissima, et huius nostrae insulae Anglicanae foelicissima Regnatrix) docet et demonstrat, Deum varia virtutis dona tibi elargitum fuisse. Tyrannis Traditorum, insidiae Rebellium, malitia impiorum, coniurationes Papistarun, et clandestinae proditiones aut tibi nocere non poterant, aut ardorem verae religionis extinguere, aut egregios conatus frangere, aut ut tui officij et muneris obliviscereris, aut ab instituto cursu deducereris, aut animum tuum heroicum reflectere non valebant. Mitis tua patientia, continua perseverantia, imperialis authoritas, acumen ingenij, cognitio literarum, animus excelsus, et Christiana tua pietas, inimicum vicit, copias hostium domesticorum fudit fugauítque, subegit Traditores, expulit Papam, suos confudit pupillos, et huic tuo Regno Anglicano pacem et quietem peperit. Non plus scripsi quàm veritas concedere potest, neque igitur potest quisquam justè affirmare, simulationem in me cecidisse. Hanc pretiosam gemmam, hanc Dorninam nostram Elizabetham conseruet Deus, ad eius religionem purè atque sanctè colendam, et audacter defendendam, ad Divinum spiritum diligendum et timendum charitatis satorem, altorem, et parentem, cuius numine, concilio, et voluntate, regna nascuntur, augentur, atque retinentur: cuius mente atque ratione gubernantur: cuius denique offensione labuntur et concidunt, atque delentur. Precibus contendamus, ut totum regni pondus sustinens, summa cum laud gubernet, qua ire via coepit ea pergat, ad immortalem gloriam consequendam: curam et cogitationem esse in religionis studio ponendam nunquam inficietur: sic enim omnium virtutum opibus, et ornamentis magnificentissimè redundabit: et gloria ingenti nullis unquam saeculis interitura circumfluet: presidijsque divinis in omni rerum discrimine munietur: et ex his terratum angustijs, in illam coelestem regionem evolabit: illius autem splendoris cupiditate incensa rapietur, quae non pervulgata virtutis claritate, aut praedicatione hominum continetur.  
Qui ad veram custodiendam religionem, et ad pauperum Scholasticorum inopiam sublevandam, incredibili animi studio contendunt et incumbunt, remunerationem uberrimam obtinebunt. Precationibus denique nostris divinum numen invocemus, ut Elizabetha Regina, et Domina nostra, latissimè, diu, et fortunatissimè in terra dominetur, et post extremum vitae diem, sedibus illis beatissimis divinísque domicilijs fruatur, in quibus homines praestantes locati, nec vitijs infici, nec deformitate maculari, nec tormentis convelli possint; sed expertes omnium malorum, aeternísque praesidijs et ornamentis magnificentissimè redundantes, gloria immortali circumfluent. Ipsi soli demum sunt beatissimi judicandi, divinis opibus exculti, summis bonis affluentes, aeternis gaudijs triumphantes, quorum vita est omni bonorum copia cumulata, quorum laus emori non potest, quorum nomen nulla unquam obscurabit oblivio.  in illam coelestem civitatis conditionem Domina amplissima, atque splendidissima huis imperij Regnatrix, tua Maiestas accipiatur, divinis laudibus abundans, splendore divinae lucis illustrata, et divina gloria florens, jehovam supplex deprecor. Christus optimus maximus te, cum summa dignitatis exaggeratione, multis annis saluam et incolumem tueatur atque conseruet. Papista tacet, Christianus dicit Amen. Sic concluditur Epistola: det Deus bonum eventum.  
❧ Tuae Maiestatis obedientissimus subditus joannes Nicholaus Camberbritannus.   

To the courteous and well disposed Reader.  
Four things (good Christian reader) have caused me to be circumspect in writing this Book, to wit, Fear, Care, Necessity, and Affection. Fear afflicted me: Care compelled me: Necessity bound me: and affection wounded me. Fear afflicted me because the grief of coming into infamy, reproach and troubles, caused a great circumspection in me, to mark diligently what I written, and to put the same down in writing without any spot of hypocrisy and double dealing. Care compelled me to be circumspect in my doings, lest that the Papists should find a bone to gnaw there upon. Necessity urged me both to answer to the infamous Libels written against me, and to satisfy (if that I might) the honest request of certain zealous Christians, in writing the Oration and Sermon which were done at Room. And as necessity caused me to purge myself of the false reports of lying Papists: so doth necessity provoke me to be circumspect in all my sayings, affection stirreth me up to write those things, which are no less true than profitable. But if my writings be never so true, yet notwithstanding, some or other busy headed fellow wilspeak against than: I have not their tongues in keeping, let them speak what they list, and I shall arm myself with patience. And herein will I follow the steps of Zenocrates, who for his patience was much commended: for though he were of his Master Plato unjustly accused of ungratefulness, yet was he nothing moved there with all, and being asked why he did not answer Plato's defaming of him, made this answer. That which I do is good and profitable for me. So I say, that which I have written in this Sermon made at Room, now I confess to be true, and I hope this confession shallbe good and profitable for my soul's health. And as for the words of the Papists, as they are but wind: so let them pass as wind, as they proceed from a malicious heart, so I construe them, and so I accept them, not with malice but with patience. The patience of Eusebius teacheth me so to do, for when a wicked woman, infected with the heresies of Arrius, had wilfully thrown astone at him, and therewith all had wounded him to death: he was so far from taking revenge, that he swore his friends upon his death bed, not to punish her therefore. O noble mind, O virtuous act worthy of eternal memory, he forgave her that was his enemy and did him great injury. The like patience GOD grant unto me, that whatsoever the Papists say or do against me: I be not angry therefore, but take all things in good part, and pray for them, that they may have a penitent heart, to be sorry for their doings and sayings, against them which wish them no otherwise, then to themselves: one faith in jesus Christ, & brotherly love one toward an other. God be merciful unto them and unto us all, and show us the light of his Countenance. God increase the number of his Elect▪ God convert his enemies unto the truth of his sacred Gospel. God grant amendment of life unto us all, for surely as yet God is not served aright, our words and deeds do greatly differ in effect, our words are heavenly, our works are worldly, wicked and devilish. God grant us effectually grace, whereby we may be saved, Grant this O Lord for thy dear sons sake. Amen.  
Thine in the Lord, john Nichols.   

To the worshipful company, of Merchant Adventurers, at Emden, and at Antwerp, grace, and peace from God the Father, and from our Lord jesus Christ. Amen.  
AS I was desirous (worshipful Company) to satisfy the request of divers, and sundry zealous Catholics, so am I not forgetful, of your tried friendship in a foreign Country, constrained at that present time to crave the same, and to show myself, no less thankful, then mindful of your proved courtesy. Duty bindeth me to send unto you this Oration and Sermon, made at Room, written then in Latin, but now in English, for the profit and commodity of the ruder sort (who understand not the Latin tongue) which Oration and Sermon, notwithstanding, I purpose God willing, by the permission of my Superiors, as it was once written and registered at Room in the Latin tongue, so to write it again, and bring it to light. My intent and purpose is not, in writing this book, to gape for popular applause, and to hunt after praise: but to signify to the world what I have been, and what I have done. I have been a member of the romish Church, as it is well known to many, who both knew me, and were conversant with me at Room. And at my first coming to that Babylonical City, I was suspected to have been an Heretic (for so term they Christian Catholics) wherefore by the means of an English man, named Solomon Aldred, sometime a dweller in Birchen lane in London, who was married, and had been in my company in France, I was brought by Doctor Morice, provider of the English Hospital at Room (for his own discharge) to the house of the romish Inquisition. Where being examined in matters touching Religion, I confessed what I had been in time past, an enemy to their Religion. When as by the process of my words, the Dominican Inquisitor had intelligence of my former state. He commanded Doctor Morice to bring me before him the day following, which was the xxvi day of April, in the year of our Lord. 1578. So the morning after I came unto him, with Doctor Morris: then the sentence of the four Cardinals, which are appertaining to that office, was this, that I should write what I could (with free liberty of speech and pardon granted) against the Pope, and against his Religion. Being thus commanded, as I would avoid the Pope's indignation and displeasure, to write what I could against his swelling title and presumptuous name of supremacy: I spared neither him, neither yet, his unstable Religion, as hereafter in the Sermon made at the commandment of the four Cardinals and this Dominican, it shall appear. Which Sermon & Oration were brought before the Pope, and the rest of the Cardinals, being then in the Consistory, When the Pope understood how that I had been reconciled to his Church before the time I came to Room: he pardoned my trespass, and gave me a Signatura, not forgetting to give me thanks, and professing friendship, he willed a Letter to be written to the Rector of the English Seminary, that he should ascribe me to the number of the rest. And the Letters being delivered and read, both of him and Cardinal Morone, Protector of the English house: I was admitted the xxviii day of May, to the Society of the English Students. For so much as the Religion of the Papists is grounded upon lies, so can they do nothing else but lie, and report untruly. Whereas a Massmonger, who writeth that he did not only know me, but also lived with me, falsely reporteth in his Libel set out against me, That I was recommended from Cardinal Paleote of Bolonia, to Doctor jews, that by his means I might find some relief at the Pope's hands: this report is as true, as now I am in Wales.  
As touching Doctor jews, there was not so much as one word spoken, much less a Letter written unto him: But this is the only fruit of their Religion, to speak more than truth is, to slander him wrongfully, that doth degenerate from them, to hate him undeservedly, that findeth out their treachery, maliciously to backbite him that hath forsaken the dregs of their idolatry. For that I have with an unfeigned heart, renounced the Romish faith: what slanderous reports, the Papists have had of me? in what hatred they have me? how maliciously they speak of me, God knoweth, from whom no secret is hid? and so do I, acknowledging myself clear and free from those crimes, wherewith I am unjustly accused, these their malicious and slanderous reproaches I have procured against me, for telling the truth. And for the breach of the fourth decree of Pope Leo, which was no crime in deed, for that the decree is unlawful. Should I excuse the murder by this Pope committed, as the murders of Samson? Should I commend the devilish practices, and cruel attempts of this Pope Gregory, to have the lives of the true Christians in the low Countries abbreviated, their country spoiled, their houses burnt, their cattle slain, their Daughters ravished, their Sons murdered, even in the sight of their Fathers, and the Parents either made slaves, or else constrained before the due course of nature, to yield up the ghost? Of all this calamity, injury, and murder, the Pope is the only cause and author. This I know to be true, this I am able to avouch, this I am not afraid to write. Should I praise your Pope being an adulterer? or should I cloak his fault, as the adultery of jacob? Should I think your Pope to be a holy Virgin, having two Bastards, the one made a Cardinal, the other a marquess? the one a ruler of his Castle, Santo Angelo, the other Grand mon signor of his abiding Palace. Should I colour his robberies, as the robbing of the Egyptians? what robberies hath he done in the Churches of Italy, to maintain the English Seminaries, both at Room and at Rheimes in France? he hath compelled the most part of all abbots, and priors, and other Ecclesiastical men, to disburse him about a twelve month past, a sum of money.  
Because I have spoken truly, both by your Pope and by you Papists, therefore you maliciously slander me: but in the Book of Pilgrimage, I will blaze out your arms, and so discover your treacheries, the lives of your Monks, and jesuits, among whom I have lived, shall be known to all England: the hypocrisy of your Cardinals, and bishops, with whom I have been conversant, no man there is but shall know.  
The Sodomitical life of your Prelates, repeat Monks, Theatines, jesuits, Cardinals, and Bishops, and others, I will sound out with the alarm bell: The dissension of your College, the emulation of the English Students, the orders of the house, their manner of living, their cankered hatred towards their native Soil: all these things recited in the Book of Pilgrimage, shall be truly and not maliciously handled, for the greater detestation of your forged and feigned Religion, sprung up from covetousness and ambition.  
I will have an especial care to the words which I shall write, lest that in misreporting aught of you rashly, I incur deservedly, the displeasure of almighty God, and may not be free of infamy, and the hatred of such as have been travelers, who knew themselves many things to be true, which I intent to bring to light, justly I should procure. I would thou Papist hadst the same mind, not to have exceeded the bonds and limits of truth, because they thought to bring my name to discredit by their untruths, they thought it good to scatter abroad their lying libels, to the end that some, who are weak of belief, and others which are inclining to Papistry, might reject my writing, and make no account of my sayings: how false their libel was, you may read as followeth.  
The first untruth is this, that where as be untruly reporteth: That I was brought up in Popery, and therein continued, until for poverty, passing over the water into the West parts of England, I became a Minister: Which is as true, as thou art a true subject to the queens Majesty, which is nothing so, for thou art an enemy to her Majesty, and to her proceedings. It is well known that none of my friends are Papists, or that they should bring me up in Papistry: It is not doubtful to a hundred and not so few, that before I went to the West countries, I studied at Oxenford, & remained in White Hall, otherwise called jesus College, one year, and from thence I went to Brazen-nose College, from the which College I departed, & came to my friends, and there in mine own Country, I taught a certain Gentleman's children, for the space of one year & a half, and afterwards I was made a Minister, and so passed over the waters, and served a Cure which is named Withiecombe, under one Master jones, Vicar of Tauntone, and from that place I went to Whitestauntone, and there continued until the time I passed over the Seas. And where as thou writest, That by learning three or four of Master Northbrookes' sermons without book, I got me some credit for preaching: With Master Northbrooke I never had conference, neither received any Sermon that ever he or any other made. Neither were my words such at any time, that the people took me for a young Tobias, and a second jonas. Neither spoke I at any time, that by means of simmony, I got me two Benefices. Your Religion consisteth on lies, and you follow that Religion whereof the Devil is Author, the father of all lies: You have Letters Patents, and you have the Pope's dispensation, to do with an Heretic (for this name you attribute to every Christian) what your list, and what your pleasure is, to discredit him if you may, or to hurt him if it lieth in your power, or to subvert and overthrow the truth of the sacred Gospel you will not cease. I know what you be, I have lived amongst you, you can not further one good word to him that meaneth uprightly, & speaketh truly. Call to remembrance, have you not used the like railing speech, and the like slanders against a godly and learned defender of Christ his truth, john jewel Bishop of Salisbury? you were not ashamed (so impudent you are) to say, that being mad, he preached at Salisbury, and was commanded to come down from the Pulpit, for that he railed on the people. Moreover, that he wrote against his conscience, and died a Papist: that his man had told him, that he cited a wrong place of the Doctors: notwithstanding he lightly setting by his words, would needs cite a thing which was not expressed in the Doctors. What they speak of others, with silence I pass over, and how falsely they accuse them, all the world may judge, read their books against the lives of faithful and learned Ministers of God his holy word. I am not grieved very much, for that they have unjustly reported of me, I arm myself with patience. I know their cankered stomachs is ready to do me what displeasure they may, they are not able to prove the least jot of their Libel. How can they prove that I have had two Wives? here be some in London, and not few in number, that lived in that Town where I lived and was borne: And besides that, knew me wheresoever I dwelled in England.  
But neither they nor any other, knew that ever I was married, if they can prove that I was married once, I will be their bond man as long as I live. If they can prove that I had two Wives, I seek but the extremity of the law, yea, require death itself. I will tell them the places where my chiefest abode was in Wales or England. In the common Schools that were in that sheer where I was borne, I was brought up, until I was of the age of sixteen years, and at that age I went to Oxenford, and from thence I returned back again to my Country, and abode at a place called Dunreven, and from thence I went to Summerset, and stayed at Withiecombe, from the which place I departed and came to Whitstantone, and from thence I departed and came to London, took shipping, and arrived at Antwerp, where part of your Company abideth, I lodged at an Inn not far from the gate that goeth to Macklin.  
In lying, he proceedeth farther: He saith, that I became a Soldier against the King, and uttered to the Prince of Orainge, part what possibly I could devise, or what I heard in England against the King, and attempted many most malicious things that way: And that I reported not so, of myself mine Hostess (who is an English woman) may remember, that there was a Scholar at her house, but not a Soldier, such a one that gave her Daughter a thimble in silver, which I found in a Church: there I stayed not above five or six days, but directly took my voyage to Dowaie. And whereas you say, That I found relief at cambray, in deed of certain Flemish Prelates, I received some bountifulness, but of English men found no relief, for scarce they were able to relieve themselves, so little esteemed they were of Citizens, who for the greater part were Christians. And for that you falsely say, That I fell into the hands of the kings side: That is as true as you say, that you pray for the Queen of England, where as you pray rather for the Queen of Scots, as hereafter it shall appear. And where as you say that I reported at Rheimes, That I was driven out of England, for my conscience sake. Who would think that I reported thus? where as before some of the Scholars, I feared not to pronounce our Queen supreme head of England, and being examined of what Religion I was, I answered, a Protestant, for speaking the which words I was banished the Town. And Doctor Allen, with the whole Seminary, were commanded to appear before the Consuls, and Captains of the Town, and were like to be banished out of the Town, only for that they thought that the English men had succoured me, being a Christian. As for relief, I found not as much as a farthing, except a dinner amongst certain English Priests, who kept such a railing against my Lord Bacon who is dead, and whom they said should frit in hell: and against Sir Francis Walsingham, and against my Lord Burley, and against divers others, whom they said, God would condemn and judge to everlasting pain. This dinner did me but little good, for they were in a pelting chafe against the wise and faithful believers of Christ his Gospel: they were angry also with me, for that I had sworn by the Mass, and had spoken a word or two in defence of Christian Religion.  
From this City I went to Granoble, and there stayed with an Archbishop three months, and from him I traveled to Italy, and dwelled with the Bishop of Vigevena, whose name is Alexander Cazalis, the Pope's Protonotary, and kept all his Plate in custody, and who would have given to me a Canonship if I would have stayed with him during life: which thing to be true, you yourselves know that were Priests at Room, for thereof the Bishop wrote a Letter, and sent his man with me to Milan to Doctor Parkar, who also wrote a Letter to the Scholars of the English Seminary. This his love towards me, did I not obtain in speaking untruth, but for that he had been a traveler himself to foreign Countries, and had tried adversity himself, as he fell into the hands of his enemies, upon which consideration he took compassion on me, being a stranger, and in poverty.  
Moreover, whereas thou writest, That I slandered the lives of the Bishops, Ministers, and other professors of England. That is as true as they say, that it is lawful to rebel against our Sovereign, for I never misreported of any bishops Chaplains: how could I tell how Bishops & Ministers lived? I never was conversant with them: As for other Ministers, I must needs confess thus much I spoke, that in the beginning of this queens reign when Ministers were somewhat scant, through occasion well known, then there were certain honest zealous men of occupation, who supplied the room for a time, but afterward by the godly care of the Bishops, were otherwise provided for, & learned men placed in their room, which being so near driven by casualty of the time, upon the great godliness & earnest zeal of such men, did so order it while till they were better provided for.  
But whereas thou saidest, That I of mine own free-will went to the Inquisition, to obtain greater credit: This is as true as thou sayest, That I presented myself, and accused myself that I had been a Papist: Where as it is well known, I was taken at Islington, and brought by a Pursuinant to the right honourable Sir Francis Walsingham, and by his commandment was sent to the Bishop of London, and from him I was brought by the Pursuinant to the Tower of London.  
So, as before I have deelared, I was brought suspected an Heretic at Rome by Doctor Morice, to the Inquisition. But where as thou sayest, I never ceased very spitefully, to detract and speak evil of the Protestants: this is as true as the rest. But this I confess, that I much discommended the lives of such who outwardly bore great show of zealous Protestants, and inwardly were crafty and dissembling Papists, when they came in company with any Protestants, than they were as zealous as they themselves, but when they came in conference with Papists: they were as earnest in conscience as they likewise, carrying in one hand both fire and water, to deceive the ignorant that did not mistrust them, & to seed the Devil with that he would have, against this enormity I did not a little inveigh, for that I thought it worthy of all reprehensiou. But as for otherwise defaming the Protestants, thy words are most untrue, and I never opened my mouth to use any such speeches.  
Moreover, whereas you say: That I delighted in flattery. This you speak of malice, and not of truth, for I seek to flatter none for preferment sake, as thou sayest I do. Because I speak the truth by thee, and such as thou art, therefore thou sayest I flatter: I gape not for preferment, neither for any worldly pelf, I will be contented with God's providence, as he hath ordained, so shall it be with me: hap well, or hap ill, the Lords name be praised. To flatter any man for exhibition sake, I intent it not, let them do as they list, and as God shall put in their minds.  
Whether I live in misery, or else otherwise, Gods will I am not to resist, but accept all things patiently, and speak well of the name of the Lord, who scourgeth whom he will, and fanoureth whom he will.  
And moreover: Thou countest me no better than half a fool, as others may easily perceive, if they make trial of me. Truly, I confess I had rather be counted a fool, and profess the truth: then be named a wise man, and commit idolatry. The time hath been, that both thou and thy fellows had good hope of me, that I should be an instrument to maintain your idolatrous and superstitious Religion.  
And where as thou sayest: That I was unable to go forward in Logic, or Philosophy. This proceeded not of the rudeness of my capacity: but of the malice which Father Ferdinando, (the Perfect of the English Seminary) bore to the Welshmen: There were Bachelors of Art, not permitted to begin their course of Logic or Philosophy, which is an usual thing at Room for Bachelors, yea, & Masters of Art, either to be permitted to hear Rhetoric, or to begin Logic. And whereas thou writest, that I wrote in my book: That I preached before the Pope. I wrote no such things, the book is extant, who that will may read it. And there he shall find that my words are thus in effect: 
Gentle Reader, to excuse the fault of the Printer, and to discharge myself of the Papists objection against me in this point: l give you to understand, that he mistook himself, in printing a Sermon preached before the Pope, whereas I written it, a Sermon presented before the Pope. Wherefore I desire pardon for his offence, and mine own negligence, in not using more respect in that place.  I made an Oration and a Sermon at Room, which was presented before the Pope and all his Cardinals, with divers other in the Consistory. And the same Oration and Sermon (which was my Recantation called) and for the which the Pope gave me thanks, & registered it in three great volumes, in the house of Inquisition. These words I spoke, and these words are true: and there is one in London, who was at Room then, and knew of this my doing, & knew me also, who will affirm the same to be true. Thou writest moreover: That with vain brags, I extol the Sermon which I made at Room in the English Seminary, upon Saint Peter's day last, Advincula. Thou art deceived, I brag not thereof, I made mention thereof only for this cause, to signify to the Readers, how within three days after, I became sick, and despaired of my salvation, for that I mistrusted many points of that Romish Religion, and could not tell whether they were true or false. And where thou sayst: That it was an exercise that Grammarians use. I studied positive Divinity, and not Grammar, nor never did at Room, and it was an exercise which the students in Divinity used. And where as thou sayest: Thou knowest who was at it, and laughed to hear such ridiculous stuff as that was. To speak a word or two to make laughter: it is the part of an Orator, and it is the part of a Preacher.  
But the same Latin Sermon did so content them at that present time, that they doubted not to say, but that I should pervert many in England, and should become a profitable servant to the Pope, and his Romish Synagogue. How father Minister, a grave and learned jesuite, commended my doings, and said I was one of the best Orators among all the whole rout of Students: And as for to speak Latin, I taught that most part of them all to speak true Latin, although they were far from any Ciceronian phrase. They have such blockheads that study Philosophy, that in talk they use an Accusative case, in steed of a Nominative, and the Masculine, in steed of a Feminine gender, and I will name them for your sakes, Master Dodipol Oliverius, Master Douter, Doctor (I would say) Mushe, with twenty more: they are not able to make a true construction, betwixt the Nominative case, and the Verb, the Substantive and the adjective, the Relative and his Antecedent. Yet for all that, by means of their deep Philosophy, they think to overcrowe our Students, here in England. They that study Divinity (when they are commanded to make such an Exhortation as I have done often, in your Seminary of mischief, for I can not say of learning, or yet of virtue. I would I could,) they ascend up to the Pulpit with a brazen face, or a fools vizard: but they descend with shame, and with discommendation, some have I seen of your company jolly Champions, went about to preach, but were not able to prosecute their matter: Wherefore they came down from the pulpit, and left half their Sermons unsaid, for that they had forgotten the residue of their Sermon: either for that they quafte too much Wine, or else that they had supped too much pottage. Except two (according to the report of Father Minister) of whom I spoke, and who soon after Saint Peter, ad Vincula, his day died: There was not one amongst three score, that could preach as well as our common Tailors and Shoemakers in England.  
In deed, they excelled them in one point, for that they observed more guile and deceit in their preaching, to entrap our English men in the snares of idolatry: then men of Occupation in persuading the people to decline from papistry.  
And whereas very impudently thou sayest: I was a common game to the rest of the Students, who made me often to mount on a stool, and to preach to them the Sermons, which I had uttered in England. Thine own fellows, such as are taken, deny the same to be true, as they do the rest of the chiefest points of thy infamous Libel: he that was my Chamber fellow, may report this to be a lie, as the rest of thy Articles.  
If he report truly, this is all, that he or any other is able to avouch: That being merely disposed, I once (but never afterwards) stood upon a stool, (as the jesuits do when they preach, standing upon bulks, or else upon stools) and demanded of him, who is now prisoner in the Towze, to give me what Theme he would, and so be did, and thereupon made a discourse Extempore. Wherefore it is untruth, to report that I preached a Sermon, uttered once before in England, and to say that I did it oftener than once. The like thing many of you have done, whose names I could recite: but because the matter is of no more importance, I will not name them at all. Good man liar, (I know not thy name, for that thou hast not written it, belike thou wert ashamed to name thyself, lest thou mightest be taken, and thy treacheries espied.)  
Whereas thou sayest, That I lingered behind my fellows, at a Town in Vmbria, called Fuligne. That is as true as the Pope hath made thee a Cardinal, for I left them & their bay Horse, overladen with the Pope's blessings: having a grievous disease, and not able to go, in the plain fields I forsook your company. And if so be that this sickness had not chanced unto me: yet had I occasion offered me to forsake their company, for they made me pay eleven julyes' for seven, and caused me to pay for their man's charges as well as they. What charity you pelting & wandering massmongers have, I will declare.  
There came this last Summer, a Northern Scholar to Room, who could not be admitted to the College, but the Rector taking compassion on him, willed the four Priests (whereof I suspect thee to be one) who went in my company (for three days space) to give this poor Scholar a Crown a piece, among whom also I gave him a Crown. But how uncharitably they used him in the journey for three days, you may read as followeth.  
They caused him all the way to lead their Horse by the bridle, or to drive him forwards, yet would they not pay for the man's meat, nor suffer him to ride, being very sick, and scarce able to stand on his feet, and paid more than a Stranger would have paid unto them.  
The third day of our journey, it so befell when I departed from them, that this youth was so faint, that he laid himself down on the ground, in the middle of the fields, not able to move a foot farther. When they saw that he was able to lead their Horse no longer: they forsook him, not bidding him farewell, neither giving him so much as the value of one small penny.  
Behold what charity Papists have, behold their inhumanity, to their own countryman: Here in England, they show such counterfeit holiness, that a man would scarce think that they would play the varlets, they deceive the people wonderfully. But if our English men had been so much conversant among them as I have been, and had tried their manners as I have done: they would beware how to give credit to such hypocritical fellows. But if our country men, will bestow the reading of the book of Pilgrimage, I will lively paint forth the craft and subtlety of our English Students beyond the Seas, I will describe the horrible abuses crept into the Church of Room, which I have seen with mine eyes, and understood of many that were credible persons.  
And whereas thou sayest: That the first Sunday after my coming to the Tower, I refused to repair to the Church. I grant it so to be. But whereas thou sayest: The second Sunday following, I pronounced this Recantation of mine, which is now in print: That is as true as a Cat bringeth forth whelps, for Master Lieutenant and my Keeper, with many more, know that to be untrue.  
And whereas thou sayest: That if I shall want preferment here, I will go beyond the Seas again. Who will believe this to be true: where as I have been once pardoned already, for that I have been of the contrary Religion, all men know that the Popish laws are against them that revolt twice from their Religion.  
If I returned unto Room again, or to the Pope's dominions: I should be condemned, either to the fire, or to the Galleys. Wherefore I mean to abide in England, hap well or hap ill, England hath no fellow, better it is to live in poverty, then to be whipped on the Seas, and to be taught to row, having thereunto as good towardness, as Tom Collier thy father's man.  
And where as more impudently than an Ass thou writest: That the most part of my reports, touching your treacheries and malicious practices, against the Queen's Majesty, and her honourable Council, is untrue. If I wrote any thing otherwise then the truth was: why didst thou not make mention thereof, that I might have purged myself of infamy, and untruth? But I wrote no more than truth gave place: but in the book of Pilgrimage I will discover, God willing more at large, your treasonable attempts, against the Crown and dignity, against her honourable Council, and against her common weal. I have spoken, and do speak, and will speak nothing else but truth of you: But it is as hard a thing to hear truth of you, as it is for the Pope to give his Mitre away to poor beggars. And finally, where as thou concludest thy Libel with these words: That there shall never want vacabounds and runagates for gain. If thou wilt have these words to have relation to thyself, and to thy brothers (who in deed are Vacabounds and runagates from Tavern to Tavern, from Town to Town, from Shire to Shire.) Thou sayest well and truly, and I go not about to disprove thy words: but if thou meanest of me, I am no runagate, I stay in one place, and am not afraid to show my face, in the presence of you all, if I could tell where to find you. But you are not far unlike to the thieves, who in the day time sleep or lurk in Caves, and in the night time range abroad. I think you meet both together on the plains of Salisbury: the thief he seeketh but the purse, but you are not contented with the purse, but seek to bereave a man of his body and soul. We had more need by a great deal (if we have respect to the safety of our bodies and souls) to take heed that we be not deceived, by the crafty juggling of these wandering Popish Priests.  
Thus have I answered to every particular Article contained in the infamous Libel against me written, and I thought it good to contain the same in this Epistle written unto you worshipful Company, for this cause only. For that they say: That I attempted many most malicious things, between the Prince of Orainge, and the King of Spain. If you hear and understand it of credible persons, that I was such a fellow as they report me to be: I desire you, as not compelled, to make mention thereof in your Letters, and convey it to London. I am sure and certain, that there is no man can avouch that I was such a fellow, as they make me to be. I confess my life hath been wicked and lewd, but never so wickedly and lewdlic bent, as the Papists do report. They say, I am irreligious, I am altogether given to ungodliness, God hath forsaken me, there is no hope of my salvation. This is but their rash judgement, God forgive them, I wish them well to do, God grant them a penitent heart, and a tongue to speak truth. I am not the first that hath been wrongfully slandered, nor shall be the last.  
There is a Popish Priest here in England, that reported that he knew himself, both noble men, worshipful, and Preachers here in this Land, to be of the household of Atheism: But as I told, so tell I again, that Papists can do nothing else but lie, and falsely report.  
I leave here to trouble you any farther, being otherwise occupied with weightier affairs, then to obtain fit opportunity and leisure to peruse this rude Letter of mine. Pray that I may stand fast to the glory of his name, and the good example of others, whose like conversation I do hearty wish in the Lord.  
And so desiring your good prayers to jesus Christ (worshipful Company) to assist me with his grace, that I may persenere in this his gracious calling, to the end, and in the end: The Lord jesus govern and guide you, in true obedience of his glorious Gospel, to the glory of his name. Amen.  
Your fellow servant in the lord john Nichols.   

❧ The Oration made at Room, before the four Cardinals of the Inquisition, and the Dominican Inquisitor, presented also before the Pope, the xxvii day of May. 1578.  
YOu commanded me (most illustrious, and most reverend Cardinals) to write what I could against our holy Father the Pope, and against the Catholic faith. What your meaning is herein, I know not, if you seek to know what learning I have, I confess I have none: the time of my studies in the flourishing Universities of England, hath been but short, my maintenance in other common Schools dured but for a small space of time, wherefore neither in the Universities, neither yet abroad in the country, could I reap any sound and unconfused knowledge in good Letters, therefore you may easily be persuaded, that if you require of me that which you would of a learned Scholar demand, my want of learning, and rudeness of invention is such: that I can not sufficiently, whereas I gladly would accomplish your request according to your mind. If your desire be to understand, how in times past living in blindness and error. (Mark here, I counted the bright & shining beams of Christ his gospel blindness, and the preaching thereof, the preaching of error,) I subverted, corrupted and profaned as much as I could, the doctrine of our holy mother the Church, Scilicet. If you are desirous to know wherein I have offended our holy Father the Pope, and wherein I have more tashly than wisely, spoken against the catholic Religion: to obey your commandment, I did what I could, to put in writing such words as I used against him and his Religion, and trusting to your wonted clemency in forgiving my trespass, I writ as boldly, as if I were in England: if I did not so, your commandment should not be accomplished. Wherefore, how so ever I speak, be not grieved, and turn not therefore your fatherly favour from me: the fault is not in me to write the thing commanded, I writ what I spoke, whiles that I lived in England, and I spoke as I was taught: now I writ that which I hate, but spoke then that which I liked. This is a new metamorphosis, of a Collier, to become a Scholar, of a ploughman, a Preacher, and of an heretic to become a catholic: there are colliers that have gone to school, & have read there is but one God, one Baptism, & one faith in jesus christ, & why are they not scholars? There are ploughmen that can teach their household, to love God above all things, & to love one another as god loved us, and gave his only begotten son, to reconcile us unto him being his enemies, transgressors of his holy law and commandment, and are they not Preachers? Heretics will become catholics, if they consider and examine the corrupt living of babbling Preachers, their usurping of Ecclesiastical livings, their ambition to higher degrees of promotion, their unsatiable and inordinate covetousness, their proud and stately going in ruffianlike apparel, their too much pampering of hungry gorges, their excessive lavishness in riotous expenses, their unstableness of promise, their swearing and forswearing themselves, for the value of a straw, their wanton and lascivious songs upon alebenches: and finally, pondering of their dissolute behaviour, in words & gesture: If they teach the people one thing, and do an other, what hope can the people have to be saved? what comfort do they receive? what confidence are they bound to give to his preaching, or to his glorious words? how can he abolish sin, overthrow God his enemies, tread down Satan, root out idolatry, confound hell, and establish truth? how can the Gospel increase, righteousness shine, God have the glory? if Ministers should be the example of all evil, to whom (as they say) the word of God is committed, to instruct the people how to please the Lord, and maker of heaven and earth, in all holiness and righteousness all the days of their lives.  
Is it marvel that the people do amiss, and swerver from the truth? truly, I am thoroughly persuaded, that as they are far from God, in life and conversation: so far they are from him in faith and good Religion: if their Religion savoured not of heresy, would God punish them as he doth? What contrariety in Religion is there amongst them? one professeth this doctrine, and another professeth that: one crieth, Ecce hic est Christus, Ecce ibi est. Behold here is Christ, saith one, and we have the best Religion, though the Pope say nay. But the other saith, no, they have not the truth on their side: this faith whereupon we build, this Religion whereunto we trust, every man of what degree so ever, high or low, poor or rich, noble or ignoble, joyfully aught to embrace, and gladly receive. By this Religion we shall be blessed, and inherit an everlasting crown of heavenly glory. One saith, he is a Zwinglian, and an other saith, he is an Annabaptist, one saith he is a libertine, and an other saith, he is a Puritan, one saith, he is a Caluinist, and an other saith, he is a Lutheran. Good God, how many Religions be there? if there were many Gods, I would not wonder at their variety in Religion.  
But seeing there is but one God, who made all things, hath ordained all things in a dew order, the Sun to rule by day, the Moon by night, the earth to bring forth her increase, and the waters not to pass their dew bounds, who ruleth all things, and at whose beck all things do appear, in whom we have our life, our being and essence: Why should there be such diversity in Religion, such variety in opinions, such contrariety in matters touching our salvation? There is but one GOD, there ought to be but one Religion. There is but one truth, what needeth so many dissensions, so many controversies, and so many alterations from the truth? But their life is so wicked and profane, so reckless and lewd, that they will have their Religion correspondent and agreeable to their conversation.  
He that is rocked in the cradle of sin and security, he that is nuzzled in wantonness, and brought up in delights, he that is choked with worldly cares of this life, he, whose belly is his god, he, whose money is his only joy, and he, whose land is his only trust: regardeth more these corruptible & fleeting vanities, than the incorruptible and immutable treasures of heavenly Paradise. He, whose whole trust and confidence is in sensible pleasures, must be deprived of insensible delights. He, whose care is greater to become rich, and stately in the sight of the world, then to become poor in spirit, and meek in conversation: passeth not much what Religion to profess, so that his state be not impaired, but rather to higher dignity promoted. How esteemeth he Religion, which obstinately persisteth in sin, walloweth in sensuality, and liveth in wickedness is he religious, which carefully observeth not the laws of the most righteous and almighty God, but liveth securely without all fear of his majesty? In very deed, the life, deeds, and conversation of heretics do plainly show, that they more abhor and fear the odious name of an Epicure or Saduceie, than they do the nature. For what think they the soul to be immortal, who live not far better than the brutish beasts, which follow nature, but they degenerate from nature, and are by reason of their corrupt life, inferior to the beasts of the field? Be they persuaded, that God rewardeth the godly in heaven, or punisheth sinners in hell with endless torments? In every trifling thing they dread not to violate the commandments of God, and run headlong into sin: even as though they did either think that God were but a vain & feigned thing, or believe that when the body dieth, the soul likewise perisheth, and cometh unto to nothing. They live so idle, careless and secure in their callings: that GOD must surely plague them at length, and bring them to confusion. They respect the safety, and prosperity of their bodies here on earth, rather than the salvation of their souls, in the kingdom of Christ. They rather obey the words of Cambyses, for temporal gain, than the warning of Christ, for eternal happiness. Whereby it comes to pass, that they have commonly fair bodies, but deformed souls, much goods, but little goodness: and glorious they seem in the sight of men outwardly, but odious inwardly in the eyes of God. For it is hard to find a man (saith Aristotle) Lib. 2. Rhet. 1. ad The odetem. Cap. 10. which in prosperity is not proud, disdainful and arrogant: of which sort are they, whom clients, whom authority, whom favour of men hath exalted: and so enjoying their hearts desire, they are of mind, that no adversity can hurt them. And, what is that as David said? The ungodly hath said in his heart, tush, I shall never be cast down, there shall no evil happen unto me.  
But the fairest Oak, is soon cast down: the fattest Ox, is readiest for slaugher: And the felicity of fools, is their own destruction (saith Solomon.) prover. Chap. 1. Psalm▪ 73. For how suddenly do they consume, vanish, and come to fearful end? yea, even as a dream are they, when one awaketh. Lord, when thou raisest the dead, thou wilt despise their Image.  
Thou wilt punish them, and reward them according to their deserts, if they will not amend, and timely be converted to the truth, and heartily embrace the Decrees, and constitutions of our holy Mother the Church.  
God will surely one day be revenged on them, not only in hell with everlasting pain: but also in this life with infinite miseries, and a labyrinth of intricate evils. What do I say? one day, yea, God already for their wickedness and sliding from our holy Mother the Church, hath grievously afflicted them, and brought them to extreme calamities, wretchedness and desolation? With how many troubles, with how many vexations of mind, and with how many sorrows, hath God punished the heretics in Flaunders? for their haughty stomachs, and disloyalty to their natural King, for their stubbornness in not receiving clemency offered unto them, and for their wilfulness in rejecting the same: for their contemning of the Catholic faith, and for their following, I cannot tell, nor they themselves: what Religion, so unstable and unconstant their opinion is, in matters of faith. God hath stirred up the Catholics against them, their strength is feebled, their fair buildings made even with the ground, their coffers are opened, and their gold and silver fill the purses of their adversaries: their costly household stuff, their hangings, their trim attire, their cloth of Tissue, and whatsoever thing else they have, is taken away. Their cattle is driven from them, their corn is burnt, and in sum, they themselves, are either justly made bonde-men and slaves, or else wretchedly and ruefully slain. So that now after God's just revengement, they are become the outcast, and the very scum of the earth: they are banished out of their own country, and can find no abiding place to rest: they are a fable unto all the world for their new invented heresies, their state and condition is not far better than the jews, and their punishment doth not much differ the one from the other: the heretics, and the jews are hated a like, are persecuted a like, and are punished here in this world a like. But herein, the jews and the Heretics do differre in sin: the jew sinneth ignorantly, and obstinately, but Heretics sin not ignorantly, but obstinately, and wilfully. The jews never knew Christ, never believed in him, nor never took him to be the saviour of the world: The Heretics acknowledged Christ to be the only begotten son of GOD, believed in him, and took him to be their Messiah or jesuah. But in swerving from the Catholic faith, they have lost the knowledge of Christ, their faith is frustrate, and in vain: Their taking of Christ to be their saviour, can nothing avail them, can stand them in no steed.  
And why? they have denied the Pope to be Supreme head, they have renounced the Traditions of the Apostles, the Councils they despise. the authorities of the grave and learned Fathers, they disallow: and to be brief, the Laws of our holy Mother the church, they have contemned, and contrary said them.  
Wherefore their sin is not excusable, and more grievously to be punished in hell: then the obstinate ignorance of the jews, for not receiving Christ to be their redeemer. If this faith, whereby we hope to be saved, which is the Catholic faith, were not the true and substantial faith? whereof mention is made in our Creed, where as it is said: I believe in the holy Catholic Church. And what church is this? is it not that, for the which so many Martyrs, ended their vital breath, before the due course of nature?  
So many in wilderness lead a most austeare life, lived in penury and scarcity, glad they were to sustain their lives, with roots and water: they forsook the world, with all the pomp and glistering shows thereof, they bridled their carnal affections and sensual lusts: the devil with all his subtle temptations, they overcame with fasting and prayer. What? do they believe, that these holy hermits are all condemned, for that they have believed the church of Room, to be the holy catholic Church, and the Pope to be the head and chief Shepherd thereof?  
Have so many Monks, so many Friars erred? who wrought so many charitable deeds, so often fasted, so often prayed, so often called unto God for grace and help, so brotherly exhorted the wicked to amendment of life, so friendly harboured the harbourless, clothed the naked, fed the hungry, visited the sick, helped the poor prisoners, and redeemed the captives, forsook their livings, and gave themselves only to contemplation.  
Were all these reprobate? do they all suffer torments in hell for ever, never to enjoy the glorious contemplation of God's heavenly countenance? is this the reward which they have for all their holiness, for their upright dealings, for their timorous conscience to offend their neighbour, and being by some mischance offended, to ask him forgiveness, and to render a satisfaction? Shall good works reap no better reward, then among the dampened? should this their reward, be everlastingly to rue in hell? If, as the heretics say, their faith was Antichristianlike, and contrary to God's word. Believe this who that will, and let him be an heretic therefore: I believe they were holy men, and for their holiness and catholic Religion, were crowned with an incorruptible crown of perpetual bliss, in heavenly joy. If the Religion of our holy Mother the Church were nought? then in vain have so many Saints served the Lord, honoured him, and kept his commandments? in vain have so many Virgins, intruded themselves to Monasteries, sequestering, and estranging themselves from the society of secular women? in vain have they reserved their virginity, forsaking wealthy and rich marriages: in vain have they chastised their bodies, subduing and bringing them to subjection? in vain have they lived, and in vain have they believed, if for the confession of the Catholic Church of Room, damnation both of body and soul should be then their reward? So many Priests, so many Levites, so many Kings, so many Princes, so many Potentates, so many Magistrates, have lived in vain, and in vain was their faith, who were no happier than the Gentiles in Cicero his time, to be condemned with the heathen Gentiles, since the beginning of the faith of Christ. Only perishing in soul and body, for that their faith depended of the Catholic faith, of our holy Mother the Church. Empires, Kingdoms, Provinces, Islands, Cities, and Towns, believed in the Church of Room, which is the holy Catholic Church: and are they all condemned therefore? and have they all lived in blindness, and error? and hath Christ been so unjust of his promise, never to fail his Church? and have his words been so untrue, that the holy Ghost should direct the Catholic Church in all her doings? how was the Church directed, if all the people erred?  
How should Christ being the way, the truth and life, never fail his Spouse: if he suffered her to decline from him, who is the truth? Christ his words are true: Coelum et terra peribunt, sed verba eius remanebunt vera in aeternum. Heaven and earth shall perish, but his words shall remain true for ever.  
Though the heretics prate, or speak never so much against the truth, Christ hath evermore instructed the church of Room. Though Martin Luther, and john Calvin write to the contrary, who make themselves more familiar with Christ, and more privy to his secrets, then ever the Apostles were, who were conversant with Christ living on earth. But Luther and Calvin not so: they make men believe that their Forefathers lived in blindness and error, even from the time of the Apostles, until their days. O happy mothers, to be conceived, and to be delivered of such fortunate children, and to bring them up in such good literature, that they should become the lamps of the world, the Teachers of the ignorant.  
I have written I can not tell what: nay, I say, O unhappy mothers, to have such unlucky children, good it had been for them, and for their children, if they played upon one string, that they never had been borne. Their children were the instruments of Satan, to seduce the foolish and worldly people, they were the cause, why that many lost their lives untimely, here in this world: As in France, thousands were slain, in Germany four score thousand at once: in Flaunders, I know not how many: besides other Countries, infinite was the number of them that were slain, drowned and burnt: I know not for what Religion, nor I think they themselves knew, but why they were thus cut of, their pride abated, their malice assuaged, and their devices confounded: I partly know, it was, for that they denied the supremacy of our holy Father the Pope, God would needs give the overthrow to his enemies, and grant victory to his general Vicar here on earth. If his title had not been good, he had not prevailed thus against his enemies, he had not so often gotten the field, and brought his enemies to shame and confusion.  
What shall I say of England, my native Soil? it contemneth, despiseth, and little embraceth the truth, little regardeth the Catholic faith: blind ignorance, and a Chaos, or a heap of all kind of heresies, greatly there prevaileth. How many be there that wots not whom to believe, whom to call upon, or what trade of life they ought to lead? Wickedness, iniquity, cogging and cozening, and the corruption of this monstrous Realm, are horrible great: the blessed doctrine of God (the only true food) nurture, direction, and rule of man's life, is little known, little set by, and little followed.  
God is long before he punisheth, but when he cometh: he punisheth with an iron rod, and sharply scourgeth them for their sins, unless they repent, while it is tyme. They may look for the like punishment, troubles, and miseries, as were laid upon the jews, and which they suffered deservedly, for the hardness of their hearts, and for their unbelief.  
Lest that I weary your chaste cares (most worthy Cardinals) with tediousness, I make an end, craving pardon for my grievous trespass, and heinous offence against our holy father the Pope, and against our holy mother the Church.  
God preserve your Graces, to the holding up of his Church, to the vanquishing of your enemies, who at the first as bubbles of the water, rise up and flourish for a while: then by and by fall down and appear no more. Who at the first rule the roast in many places, as Arrian the heretic did: but I am afraid, their end shall be as Arrians was, if not in this life, yet in the life to come: for Arrian avoided his guts, as he went to avoid the excrements of his body.  
If our heretics die not thus, yet they may die after a worse sort. If God in this life plagueth them not, let them tremble and quake for fear, lest both bodies and souls abide the greater torments in hell. They have but a time to reign and rule, and believe what they list.  
The Pellagians had a time, and prospered for a while, against the Church of Room, but by little and little, their heresy decayed: The Marcionistes fought for a while against the Church of Room: but in continuance of time, it got the upper hand, and the heresy of the Marcionistes was quite forgotten, abolished and blotted out.  
Thus time will deface the heresies of john Calvin and Martin Luther, with all the whole rabble and rout of Arch-heretiques. God grant your Graces, what heart can wish here in this world, and in the life to come, perpetually to reign in bliss, joy, and quietness.  
Thus, I have ended.  
¶ By me john Nichols, submitting himself under the Pope's correction, meaning henceforth to be a true Catholic member of the Church of Room. Amen (quoth the Cardinals) with all the company: And so the Oration ended at Room, in the year of our Lord. 1578. In the month of may, the xxv day, and presented the xxvii day of the same month, before the Pope, and all his Cardinals, in his Consistory.   

❧ A Sermon made at Room against the Pope, in the year of our Lord. 1578. the xxvi day of May, and presented before the Pope in his Consistory, the xxvii day of that month.  
MAny there be (well beloved) who more rashly, then wisely, confess the Pope of Room, to be Christ his general Vicar here on earth, to be supreme head over all Churches, the world throughout, and to be the chiefest Shepherd of Christ his flock. They take the Church of Room to be our holy Mother the Church: that her we must serve, upon her we must wait, in her we must believe, in her resteth our salvation: and the sliding away from her, is our condemnation. She is the Church (say they) that cannot err, for she is the spouse of Christ.  
I will prove both by the testimonies of the Scriptures, and by the aucthorites of the grave and ancient Doctors: that the Pope is not supreme head, and that the Church of Christ is neither in Room, nor in the Capitol of Room: no more than it is in Egypt, or the high pinacled Churches in Egypt. But in every Nation, and in every Country, the men that fear God, and work righteousness, they are the house of God, they are the Church: Every chaste body is his holy Tabernacle, and spirit and truth is his heavenly worship: They are the Church of God, if they do hold, and shall hold, the rejoicing of their hope, constantly and faithfully unto the end. That such are the house of God, Saint Paul showeth in. 1. Cor. 3.16. Nescitis quia templum Dei estis, et spiritus Dei habitat in vobis. Do you not know that you are the temple of God, and that the spirit of God dwelleth in you? And again. 1. Cor. 6.19. An nescitis quoniam membra vestra templum sunt spiritus sancti qui in vobis est, quem habetis à Deo: Do you not know, that your body is the temple of the holy Ghost which is in you, and which you have of God? And again. 2. Cor. 6.16. Vos estis templum Dei vini: sicut dicit Deus, Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus: et ipsi erunt mihi populus. You are the temple of the living God, as God hath said: I will dwell in them, and I will walk in them, and they shall be my people, and I will be their God. And again. Ephe. 2.19. jam non estis hospites, et advenae, sed estis Cives sanctorum, et domestici Dei. We be no more strangers and foreigners, but fellow Citizens with the Saints, and of the family of God.  
In these & all such places, we be taught that the house of God, is not any building of wood or stones, nor any City, or any material Temple: but man is the house of God, as hereafter more manifestly it shall appear, when I come to entreat of the Church.  
But first I will begin with the Pope, who arrogantly nameth himself the universal Shepherd. And his Scholars or subjects are not afraid to say, that he being Bishop of Room, is the visible head of the Church in Christ's steed: But this they cannot show by Scripture, neither doth the Church require any such head, for Christ is present with it, as he hath promised. Math. 28. Sum vobiscum usque ad consummationem mundi. I am with you always, even unto the end of the world.  
If the Pope be a visible head, why is he not seen of all men? why doth he not govern all men in the Church, and give nourishment unto them, as the head ought to do? why doth he not preach unto all people? This he doth not: wherefore he is no visible head, as he seemeth to pretend. And surely, to be the general head over all: is too great a matter and enterprise for any mortal man to take upon him.  
I am sure the Pope will grant himself to be a member of this Catholic Church: if he then be a member, how can he also be an head? except the same thing shall be both an head and a member, which is very absurd and monstrous. If he say that he is a member, Christ is his head only, and not any other: why shall not Christ be as well a head for all? These things we see are very childish and fond, but yet they apply and say, that Christ said to Peter: Thou art Peter, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it.  
Now upon this place, our adversaries the Papists, ground this proposition: the Church is founded upon Saint Peter, Ergo, Saint Peter was the head of the Church. If Saint Peter be the head of the Church, the Pope is his successor, Ergo, the Pope is the head of the Church. I deny that Saint Peter was head of the Church, and therefore is Saint Peter (whose successor the Pope claimeth himself to be) was never head of the Church: how can the Bishop of Room be head?  
The confession of our adversaries is grounded upon these words. Tu es Petrus. That is to say: Thou art Peter. And ours upon this. That it is said. Super hanc Petram, et non super te Petrum. That is: Upon this Rock, and not upon thee Peter.  
In deed our saviour Christ hath most manifestly distinguished, Petrum à Petra, That is to say, Simon Peter from the lively Rock whereupon he hath builded his Church, changing both the name and the person. The which our text plainly showeth us, that which he would never have done, if it ought to have been understood of Peter, and not of the confession of Saint Peter.  
I leave it to the judgement of every Christian: whether it be more agreeable to the faith, and more healthful for the Church, either that the Church be founded upon Christ, or upon Peter: upon the son of the living God, upon him that vanquished sathan: or upon him, whom Christ himself in the very same Chapter calleth Satan himself. Upon him who is called the chief corner stone of the building, or upon him who is an offence unto him: that is to say, a stone of great stumbling.  
None saith Saint Paul 1. Cor. 3. Can lay any other foundation, but that which is laid, which is Christ. Also Saint Peter saith. 2. Peter. 2. You are as living stones, built upon the chief corner stone, in whom who so ever believeth, he shall not be confounded: That is to say, in that cofession of Christ, which he calleth the Rock and foundation of the Church. It appeareth then by this place, that Christ hath builded it upon himself, and not upon Simon Peter, and upon the confession of faith which Peter made, and not upon the faith of Peter, which was too much wavering and unsteadfast. And in very deed, where Saint john reciteth this story, he resteth wholly upon Peter's confession. john. 6. And therefore by the Rock, he meant himself. For when Peter had said, Tu es Christus filius Dei. Thou art Christ the son of God, Christ said to him: Upon this Rock will I build my Church. And in that place, he giveth no more to Peter in the Keys (which is the binding and losing of sinners) than he giveth them all else where. As in john. 20. when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. receive the holy Ghost: whose sins so ever ye remit, they are remitted, & whose sins so ever ye retain, they are retained. Here all have as much as Peter: And what hath the Pope to do with these words, which followeth not Peter, neither in life, nor doctrine? A strange thing it is to see, how they build their kingdom upon Peter, and whatsoever is said of him, they take it to themselves: But before they can prove any thing in deed, they must prove these three points unto us, if they will have the Pope to be the supreme head of the whole Church: which they shall never be able to do by the Scriptures, as long as they live.  
First, they must prove that Peter was chief and head of all the Apostles: secondly, that he was at Room, and sat there as Bishop general: thirdly, that he left all the title & pre-eminence, of his seat to his successors, whatsoever. If they prove the two first points (as they can not) yet they make nothing against us, although we should grant it them: unless they prove the third (which they shall never be able to do,) that Saint Peter hath left all his authority to his successors after him for ever. 
Saint Paul in his Epistle saluted many that were Christians at Rome, but of S. Peter he made no mention, if S. Peter had been at Rome he had not forgotten to have greeted him as well as the rest.  The Epistles of Saint Peter are extant, but no mention there is, that either he was at Room, or was cheese of the Apostles, or supreme head of the Church, or that his successors should play Rex over all men, and be the rulers of all Churches in the world.  
For as much then, that neither by the writings of Saint Peter, nor any other Apostle of Christ: our adversaries can prove the Pope to be any Ecclesiastical head to this Church, but Christ jesus alone, who is always present with it, and ever walketh in the midst of the seven golden candlesticks, so that he needeth no Vicar general, or universal Bishop:  
Let us dearly beloved, as we love the Lord jesus our head, and tender the salvation of our own souls, flee far from the Pope, and all his adherentes, Traditions, Decrees, and Pardons, lest he make merchandise also of our souls, as he doth of a great many, both in Room, Italy, France, Spain, and else where.  
O my dearly beloved, be not deceived in your own conceits, and fond imagiations: what moveth you to take the Pope to be such a fellow, that he is able to govern universally all Churches? Doth his singular virtue (and not Scriptures) persuade you that the Pope is the universal head of the Church? If it be so: where appeareth the excellency of his virtue? Is he humble as Christ was? nay, the Pope is proud. Is he poor as Christ was? nay, the Pope is rich. Is he patiented as Christ was? nay, the Pope is impatient. Is he merciful as Christ was? nay, the Pope is unmerciful. Doth he use admonition as Christ used? not so, the Pope useth imprisonment. Doth he use communication as Christ used? nay, the Pope useth extirpation. Doth the Pope use clemency as Christ used? nay, the Pope useth all manner of tyranny. Doth the Pope pray for his adversaries, as Christ did? I tell you no, the Pope curseth them apace, and with his thunderbolts of cursing and banning, he maketh afraid: yea, and doth terrify the hearts of many that offend him. I tell you plainly, and th●● without flattery: you shall find the Pope in all virtue, severed from Christ: you shall find him to Christ, belial: to light, darkness: to truth, falsehood. Are not these and such like, the very fruits of antichrist? the Tree is known by his fruit. O dear countrymen, forsake not Christ, to follow Antichrist: embrace not fables, in steed of verity: love not him, which advanceth himself above all things, that is called God. Ireneus. Lib. 5. Cap. Penultis more, a most ancient Doctor of the Church, who lived almost fifteen hundred years since, disputing of Antichrist, saith thus: Antichristus cùm sit servus, tamen adorari vult ut Deus: Antichrist, notwithstanding, he be but a slave, yet he will be worshipped, as if he were God. joachimus Abbess saith, Antichristus iampridem natus est Rome, et altius extolletur in sede Apostolica. Antichrist is long since borne in Room, yet shall he be higher advanced in the Apostolic sea. antichrist is he (saith Gregory. lib. 4. Epist. 38.) that shall claim to himself to be universal bishop, and shall have a guard of Priests to attend upon him. This Gregory was Bishop of Room, and if this prerogative and pre-eminence of the name of Christ his general Vicar here on earth, had been due unto him: he had never (being a wise man) rejected the same, neither had he at any time been so bold as to call him antichrist, that should claim to himself supremacy. If he being Bishop of Room, a godly and a learned man, would in no wise be counted chief Pastor over all Nations and Kingdoms: surely, his successors that came after him, were much to blame, to usurp that swelling and stately title of supremacy. Saint Gregory, calleth the name: Of a supreme head, Of a generality, of an universal patriarch, of a supreme Bishop, (for all is one:) the name of pride, of rashness, of blasphemy, an ungodly, a wicked, and a profane name. And that he further saith, Eulogio et Anastasio: None of my predecessors, no Bishop of Room, hath at any time agreed to use so ungodly a title. Let not such also forget, who take upon them so rashly, and so unfeignedly to maintain the Bishop of Room: what Gregory herein further saith, his words be these, for that they are manifest, I may not omit them. Gregorius joanni Episcopo Constantinopolitano: Who is therefore (saith he) in so corrupt, and naughty a name, set before us to be followed, which despising the Legions of Angels, appointed with him in equal fellowship, hath leapt out into the highest point of singularity, to the intent he might obey none, but rule all. Who also said: I will climb up into heaven, and make my seat above the Stars of the sky, I will sit upon the glorious mount towards the North, I will climb up above the clouds, and will be likest the most highest. isaiah. 21. Let those which are in blindness, if they have eyes, see, if they have ears, let them hear: if they have reason, let them judge: if they have learning, let them discuss, whether these words be so plain, as the Pope in no wise (except he renounce his Pardons and pride) can avoid them.  
Chrisost. Opere imperfect. Hom. 35. Quicunque in terra primatum desideraverit, confusionem in coelo inveniet: Whosoever ambitiously desireth supremacy in earth, he shall find confusion in heaven. The Pope ambitiously desireth supremacy on earth: therefore he shall find confusion in heaven.  
Saint Augustine. Tom. 5. De Civitate Dei. Lib. 18. Cap. 2. Et Lib. 20. Cap. 19 (He saith,) Babylon is the first Room, and Room the second Babylon. And to come nearer to the matter, Saint john saith: Antichrist shall sit in the City, that is built upon seven hills, And so is the City of Room. Apoca. 17. And moreover (Sibilla saith:) That the greatest terror, and fury of his Empire, and the greatest woe that he shall work, shall be by the banks of Tiber: and there is Room. He that hath eyes to see, let him see, and he that hath ears to hear, let him hear. Phocas (as you may read in Platina, In vita Bonifacij. 3.) That execrable murderer was he, that proclaimed the Bishop of Room to be head of the universal Church. About six hundred & thirteen years after Christ was borne, this Phocas being but a common Soldier: 
The monstrous cruelty of Phocas, upon the Emperor Mauricius.  by treason and conspiracy, laid hands upon his liege, Lord, and master, the Emperor Mauricius, and in villainous sort put him to death: and so by traitorous villainy he aspired to the Empire.  
The manner of his cruelty was this, first he commanded forth the emperors youngest Son, and caused him to be slain, even in the sight of his Father, and so the second, and then the third, and afterward the Empress.  
Mauricius, heavily looking on, lamented and cried unto God, saying: Righteous art thou, O Lord, and rightful is thy judgement. Last of all, he used the like tyranny also upon the Emperor, and laid him, his wife, and his three children on a heap, together. After that he had thus lived, and committed sundry murders, and other great mischiefs: the people took him, slew him, and threw him into the fire.  
Here you may see the first promoter, a holy promoter of the Pope's holiness: a murderer, the finder out of supremacy: and supremacy founded, and builded upon murder. Thus you have heard, how first the Bishop of Room, was claimed in steed of precedent of the universal Church: Not according to Christ his institution, but according to the commandment of the murderer Phocas: the Popes usurp the name of supremacy.  
Well, shall we have a view of the Scriptures? shall we see what in them that Bishop of Room hath, to maintain his Papacy? one thing (dearly beloved) before I begin, I dare faithfully promise you, that you shall find throughout the whole Testament, neither Papa, Papatus, Primas, nor Primatus: Neither Pope, Papacy, Primate, nor Primacy, to be granted unto any of the Apostles of Christ, then much less unto the Bishop of Room. How shamefully they wrist those places of binding and losing: No learned man there is, but understandeth and perceiveth the same. I answer with Cyprian and Augustine: De. sin. Cleri.  
That God in the person of Simon Peter, gave the Keys to all, to signify the unity of all, for Christ did it not for this purpose, to prefer one man before another, but to set out the unity of the Church: for the rest of the Apostles were the same thing that Peter was, endued with like partaking, both of honour and power.  
Augustine saith. Homil. in john. 1. Homil. 11. Si in Petro Ecclesia mysterium non esset, Dominus ei non diceret, Dabo tibi claves: If there were not in Peter a mystery of the Church, the Lord would not say to him: I will give thee the Keys.  
For if this was said to Peter, the Church hath them not: but if the Church have them, then Peter when he received the Keys, betokened the whole Church. And in an other place, when they were all asked, only Peter answered, Thou art Christ: And it is said to him, I will give thee the Keys. As though he alone, had received the power of binding and losing: whereas both he being one said then, one for all, and he received the other with all, as bearing the person of unity: therefore one for all, because there is unity in all.  
Let Peter truly have the first place: yet there is great difference between the honour of degree, and power. We see that the Apostles commonly granted this to Peter, that he should speak in assemblies, and after a certain manner go before them, with propounding, exhorting, and admonishing: but of his power we read nothing at all.  
Read the Scriptures, and there ye shall find, what office and power, Peter had among the Apostles, how he behaved himself, and how he was accepted of them. Run over all that remaineth written, you shall find nothing else, but that he was one of the twelve, equal with the rest, and their fellow, but not their Lord. But to grant them that which they require, concerning Peter, that is, that he was the Prince of the Apostles, and excelled the rest in dignity: Yet there is no cause, why they should of a singular example, make an universal rule, and draw to perpetuity, that which was once done, sith there is a far differing reason. One was chief among the Apostles, forsooth, because they were few in number. If one were the chief of twelve men, shall it therefore follow, that one ought to be made ruler of a hundred thousand millions of men? It is no marvel, that twelve had one among them, that should rule them all, for nature beareth this, and the wit of men requireth this, that in every assembly (although they be all equal in power) yet there is one as a governor, whom the rest may have regard unto. There is no Court without a Consul: no Session of judges without a Praetor, or Propounder: no Company without a Ruler: no fellowship without a Master. So should it be no absurdity, if we confessed, that the Apostles gave to Peter such a supremacy: but that which is of force among few, is by and by to be drawn to the whole world, to the ruling whereof, no one man is sufficient. But (say they) this hath place no less in the whole universality of nature, then in all the parts, that there be one sovereign head of all. And hereof (very wisely, as they think) they fetch a proof from Cranes and Bees, which always choose to them selves one guide and not many. I allow in deed, the examples which they bring forth: but do Bees resort together out of all the world, to choose them one King? every several King is contented with his own Hive. So among Cranes, every herd hath their own King. What else shall they prove hereby? but that every Church ought to have her own several Bishop appointed her. But whereas I said, let it be granted, that Peter was Prince of the Apostles: He was no otherwise called Prince of the Apostles, than Cicero was called Prince of Eloquence, in respect of excellency, not of superiority: and so was Homer called, the captain of Poetical fineness. If a question should be moved, who were the chief, and captain of the school? Some one or other should be noted forthwith: yet is he not therefore a Prince over his fellows, nor his fellows subject unto him. So I say, though Peter had been called the Prince of the Apostles: yet was he not their sovereign and Lord, but fellow labourer in the Lord his vinyeard. And thus much briefly touching the Pope and his false supremacy.  

Of the erroneous, hypocritical, and false Church of Room.  
Hither unto, I have entreated of the Pope's usurped supremacy: now I mean to speak a word or two of the Church. I will first begin with the definition of this word, Church, and then I will proceed farther, to entreat thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a Congregation, or company of faithful men, assembled together. This Church is two manner of ways construed, that is, the Church or company, only of those, whom God hath chosen to everlasting life, in all times and places. Which is to man invisible, who can not enter so far, as to know GOD his will, neither the heart of man himself, but is only visible to GOD, who knoweth those that are his (as the Apostle saith) and hath sealed them with his own seal. And there is a Church of wicked and reprobate, of Papists and Turks: yea, the wicked to the end of the world, are mingled with the good. Papists, contrary to their own laws, frequent the Churches or assemblies of Christians: the Goats keep company with the Sheep, the chaff with the grain, and the tars are found among the good Corne. Into the bosom of the true Church, God will have his children to be gathered together, not only that they should by her help and Ministry be nourished, while they are Infants and young children: but also be ruled by her motherly care, till they grow to riper age, and at length come to the mark of faith: for it is not lawful that those things be severed, which God hath conjoined.  
That to whom he is a Father, the Church be also their Mother: and that not only under the Law, but also since the coming of Chrisie. As Paul. Galat. 8.26. witnesseth, which teacheth, That we are the children, of the new and heavenly Jerusalem. In the creed where we profess that we believe, In the holy Catholic Church: We mean not Room to be that holy Catholic Church, for if no Church ought to be reputed for Christian or Catholic, but that which is of Rome: Then were the ancient Fathers much to blame, who in setting down the Articles of our Creed: did neglect and lightly pass over this upstart Article of the Romish sea: that where we be commanded to believe one Catholic and Apostolic Church, they did not in manner command us to believe the Roman Church withal. Hereby you perceive well enough (my friends) into what cumbersome straits, and absurdities, the Papists have hurled themselves, by their blind and unadvised rashness. For first, if no certainty of salvation be to be hoped for out of the Church, which Church must be without all question, that same very Church of Room, as they frame their arguments, and that the Church of Room be none other, but the same which is strained and straighted to the universal commandments, and decrees of the Bishop of Room. Now than they do exempt out of the privilege of the Church, not only this our English nation: but together with them also, they do exclude out of the number of the Catholic Church, infinite other famous learned Clarks, of the ancient and pure age of the Church, as Doctors, patriarchs, and Bishops, yea, amongst these also, all the Bishops of Room, as many as were Gregory's predecessors. But what need many proofs in a matter of itself so manifest and well known? Undoubtedly, sithence Christ would vouchsafe to lay the first foundation, yea, and to build up that beautiful and everlasting building of his own house, upon none other ground work, then upon that corner stone of Christian faith, and Christian confession. And if Paul doubted nothing to recoumpt the same faith to be the only and infallible shoote-Ancker of salvation: By what Law then will the Pope adjudge them as outcasts, worthy to be banished from the Catholic and Apostolic Church, which profess the self same faith of Christ, that the Apostles and other Catholic Churches did profess? Why should the Papists thus cruelly deal with the Christians, for following Christ and his Apostles? Why should they thus furiously persecute the godly, burn them, or consume them in prison, for denying the Roman Church, to be the holy Catholic Church? Seeing that no mention thereof is made to be such a Church (as the Papists would have it to be) throughout all the Scriptures.  
But we gather by the Scriptures, that the Church of Room is the Church of the devil: for if the Church of Room were the true Church of Christ, Christ's sheep hear his voice, But the Church of Room heareth not his voice, but heareth rather the voice of Courtezanes: therefore it is not the true Church, but the Synagogue of Satan.  
She writeth in her coin, That Kingdom and people, that do not obey me, shall be rooted out, contrary to that: the Kings of Nations bear rule over them, but ye shall not so do: therefore she is not the true Church. Ambrose saith, That the true Church, is the Mother of the living: But those that be in this Church are dead, for they have no faith, because they have no knowledge, therefore this Church is not the true Church. She committeth idolatry, and spiritual adultery many ways: therefore she is not the holy Catholic Church. The Church of Room numbers her multitudes, as David numbered his Soldiers: and therefore she is not the holy Catholic Church. These Papists are like Cockles, they carry their house about with them, & so do they their Church. Aspalathus will not grow but in Boetia, ye kill these men, if ye take away the coverture of the Church of Room: This Church is the rich Arras, that covereth all her faults & follies. But admit (good people) that we were wonderful humble & obedient to this Church, and most willing to come again, as foolish Béetles to the shirt of this Church, and to ask of her questions and demands: I protest before heaven and earth, and the founder of them both, that I think it not good, we should be hold in ask, for the great & imminent danger in her answering. For if we ask, Whether jesus be Christ, or no, This romish Church giveth out her answer: That the Bishop of Room is the high Priest, and that the said Bishop hath the strength of the kingdom of Christ, and the infallible verity of a Prophet. And therefore, they allow to over rule Christ, by adding and taking too and fro his word. If we ask, If Christ were the only oblation offered once up for all, for the sins of the world: Her answer is very dangerous, That the Mass is a sacrifice for the quick and the dead. And she falleth into commendation of her wheaten God, and doth attribute the health of the world, to that abominable bread and Idol. If we ask her, If Christ be her intercessor to God: She answereth us most wickedly, jure Matris imperat: That Christ forsooth, shall command his Father, by the right of his Mother.  
If we ask her, Of the state and condition of man, since the fall of Adam: She answereth, That he may overtake heaven of himself, and well enough by himself, work out his own salvation. Ask her, What faith is: And she will tell of an implicit thing, and of a general faith, and to be holden fast by that hand: there she keepeth silence, and is as speechless as a Fish. If we ask her, What the Law is: She ladeth our shoulders with the heavy Ceremonies of Judaisme, and Paganism. If we ask her, What the Gospel is: She maketh void God's promise, with her own justice. If we ask her, Of good works: She answereth just, like Saint Luke's Pharasie. Then again, she deviseth good works to be thus: to hire certain men for money, to pray, and to mumble up much quantity of Psalms in a covert tongue, to keep huge troughs of Ling and saltfish, many years, to wax speechless with seldom speaking, to wax lame with much sitting, to use many knots in their girdles, and many windows in their shows, to be buried in monkish weeds, and Nunnishe Cowls, etc.  
If we ask her, Of the number of Christ's Sacraments: She answereth, That there be seven: Without Scripture, she hath added five to God's two, as though God hath let her his two Sacraments to usury. If we ask her, Whether we go after this life: She telleth us of Virgil's, Plato's, and Mahomet's Purgatory. If we should say unto her, Fair Church of Room, whether is thy beloved gone: She would say, He went in his body to harrow hell. And then I will ask her, How she can answer to Signum jonae, et signum Lazari: The sign of jonas, and the sign of Lazarus, that Christ should be three days in his grave. If we would say, Fair Church of Room, whether is thy beloved gone: She will say, To heaven.  
But then she dreameth grossly of heaven, as Mahomet, and besides that in every hill Altar, and groan Altar: she will say, Here is Christ, and there is Christ. The more she answereth, the more she answereth of lesinges.  
Uneath hath she now, these many long years answered any thing truly, of the goings of the beloved, or of the doings of the beloved.  
Believe me truly (O world) it is danger to ask her: it is next to death's door, to hear her: it is damnable death and hell, to believe her. Better it is to die in body (for him that may) then to believe her to be the holy Catholic Church, and therefore, to perish in body and soul. Happy were they, and are, and shall be, who patiently suffered, do suffer, and shall suffer, the tyranny and persecution of antichrist, Hope of Room, for the denial of his whorish, and Babylonical Church. By their patience it appeared, that they had the cognisance, or badge of the true Church. August. De tempore. Ser. 130. Crux regni ensign est, The Cross (saith Saint Augustine) is the cognisance, or badge of the Church. Athanasius, Ad solitariam vitam agentes, saith: Caedi Christianorum proprium est: Caedere aus tem Christianos Pilati, et Caiphae officia sunt. To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate and Caiphas. But the Papists say, that they punish the Protestants, only for a desire to have them reconciled to their Synagogue, and for entire love: A gentle kind of love, like the love of one Philippides (of whom Aristophanes in Vespis writeth) who took a cudgel, 
A pretty example alluded to the Papists.  and did beat his Father, and all for love. But we may say with Tertullian, Crudelitas vestra nostra gloria est: Your cruelty, is our glory. For God's Religion, the more it is pressed, the more it increaseth.  
This persecution of the Papists against the Christians, is an evident token, that the Church of Room is the Synagogue of Satan. Cain, persecuted Abel: the Giants, Noah: the Sodomites, Loath: Ishmael, Isaac: Esau, jacob: the Egyptians, the Israelites: Pharaoh, Moses: Saul, David: and yet David would not hurt again, of whom we learned, that God's Church doth suffer rather then hurt: & pardon, rather than persecute. The false Church of the Prophets, persecuted the true prophetical Church: the Synagogue of the jews, persecuted Christ and his Apostles. The Church of Room persecuteth Christ's little flock, and congregation: So hilarius, and Nicephorus, in many places discourse. Lactantius saith excellently to this matter: divine. Institut. Lib. 5. Cap. 19 Defendenda religio est, non occidendo, sed monendo: non saevitia, sed patientia: non scelere sed fide. Nam si sanguine et tormentis, si malo religionem defendere velis, iam non defendetur illa, sed polluetur atque violabitur. Religion is to be defended, not with murdering, but with monishing: not with cruelty, but with patience: not with fury, but with faithfulness. For if ye defend Religion with bloodshed, and tormenting, or with working of mischief: it is not defended, but defiled and deceived.  
The Church of Room persecuteth all Christians, 
The Ornaments and deckings of the Antichristian Church of Room.  her sentence is, burn, burn, burn: her hadge, let us lay wait for blood: her head, blasphemy: her shield, tyranny: her breast, injury: her eyes, fire: her girdle, fornication: her breath, poison: her tongue, the sting of death: her feet, ready to shed innocent blood: her sword, violence: her Cross, persecution: her pardons, iniquity: her triple crown, presumption: her Keys, ambition, and all her doings abomination. Here do follow, great swarms of Cainites, Giants, Sodomites, Egyptians, Scribes, Pharasies, Herodians, Monks, 
The Champions and upholders of this Babylonical Sea.  Friars, Cardinals, Adulterers, Idolaters, Parasites, Poisoners, Pardoners, Bawds, Flatterers, Traitors, Rebels, Murderers, thieves: with all the romish rabble. These are the right Cannibals, like to the barbarous people of Armenica, that eat one an other.  
My country men, will you build your faith upon this Church, which receiveth such varlets, which hath such graceless personnes, such persecutors, and such bloody butchers? The Church of Christ hath none such, there were never in the Church of Christ, nor are not, nor never shall be, persecutors. The Church of Christ is still persecuted, and never persecuteth. Did the Matriarches persecute? did Christ persecute? did the Apostles persecute? When the Samaritans would not receive Christ. james and john being as yet Novices in Christ's school, called for fire from heaven, and would have burned and consumed the Samaritans: but Christ rebuked them, saying: You wots not of what manner of spirit you are, for the son of man is not come to destroy men's lives, but to save them.  
If the Church of Room were the holy Catholic Church: it would then feed the soul of man (being a spirit) with spiritual food, moon her by spiritual instruments, draw her by the word, lead her by the spirit, and persuade her by the Scriptures, which are the only means which God appointeth. If an Heretic hold an opinion, he holdeth it either of ignorance, or of wilfulness: If of ignorance, he is to be converted by doctrine, to be convinced by Scripture, reform by exhortation, reduced by reason, persuaded by the truth: If of wilfulness, he is to be menaced by the Law, and corrected by excommunication. The Church of Rome useth no such means: wherefore the Church of Room is of the devil, and not of Christ. And as the Lord hath done to jerusalem, in Titus Vespasianus time, (as josephus in his history of the jews maketh mention:) and to the ruins thereof, that the place should not boast of the Oracles of God: So God hath done to Room, 
A notable forewarning to the Church of Room.  to the Idols thereof, that their boasting should be in vain of the Church of God. For what was Room even from her birth, but a City built in Parricide? then strengthened with robberies, and made a Sanctuary for murderers of all Nations, 
The pedigree of Room.  as you may read in their own Roman Histories. And what was it afterwards (in the time of the Emperor julianus Apostata, Dioclesian, Nero, and divers others) but a slaughter house of the Martyrs of God? and what is it in ours, and our father's days, but the Queen of pride, the nurse of Idolatries, the mother of whoredoms, the sink of iniquities? out of which, sorceries, withcrafts, poisoninges, adulteries, rebellions, and bloody wars, have overflowed the whole earth. Who will believe in this Church? are we commanded to believe in this Church, when as it is said in our creed, Credo sanctam Catholicam Ecclesiam: I believe (that there hath been, is, and shall be) a holy Catholic Church? My sense can not show it, and therefore I believe it: for if I see it, belief is in vain, for where sense faileth, and can go no farther: there belief beginneth. For is it necessary that we should from time to time believe, that Room is the holy Catholic Church: but we should from time to time believe, there is a holy Catholic church. But in deed, the Papists and such like open persecutors, have of so long time kept under the Church, that we are driven to belief, for they have left scarce any sense, or memory of the true members of Christ's Church. If we believe the Roman Church to be, The holy Catholic Church: The Scriptures are against us, their own Doctors are against us: and the definition of the word, Church, is against us. Shall we believe the building of Saint Peter's Church, to be our holy Mother the Church? Believe it who that will, and I assure him that he hath not the true Church on his side: nor the Gospel to excuse him.  
Seek for this Church, whereof Christ is head, and not the Pope: in this Church have we liberty, not to do evil, but to do good. The Churth of Room bringeth to our life, miserable bondage. Whiles we are in the Church of Christ, we hope for the promises of life everlasting: but whiles we stand in the Church of Room, we stand in fear and terror of eternal condemnation, to come upon us for our sins, in the day of death. Through Christ (who is the head of this true Church) we see our sins purged, the Devil vanquished, death and condemnation abolished, and ourselves in the liberty of the children of God, to cry Abba Father. Thus much touching the Church.   

¶ Of the infallible, perfect ground, and sufficiency of the Scriptures, to the eternal comfort and consolation of all true Christians, and utter confusion of the Pope, and all his adherentes.  
BEcause the Papists affirm and boldly say, that the Scriptures are not sufficient, for a man thereby to know the truth, by the which he may be saved: it is erpedient and needful at this present time, to hear what the Scriptures and Doctors do say thereunto. First I will begin with the Scriptures, as with the verity itself: and then with the Doctors, who ground their arguments and reasons upon the word of God, which is the holy Scripture. Although it behoveth man, earnestly to bend his eyes to consider, the works of God. For as much as he is set (as it were) in this gorgeous stage, to be a beholder of them: yet principally ought be to bend his ears to the Scriptures, that he may better profit thereby, and sooner learn the truth, by the which he may be saved. And therefore it is no marvel, that they which are borne in darkness: do more and more wax hard in their amazed dullness, because very few of them do give themselves pliable to learn of the word of God, whereby to keep them within the bounds: but they rather rejoice in their own vanity. Thus then ought we to hold, that to the end true Religion may shine amongst us, we must take our beginning at the heavenly doctrine, and that no man can have any taste, be it never so little, of true and sound doctrine: unless he have been Scholar to the Scriptures. And from hence groweth the original of true understanding, that we reverently embrace, whatsoever it pleaseth GOD, therein to testify of himself: for not only the perfect and (in all points) absolute faith: but also all right knowledge of God, springeth from obedience, and truly in this behalf, God of his singular providence, hath provided for men, in all ages.  
For if we consider, how slippery an inclination man's mind hath to slide into, by forgetfulness of God, how great a readiness to fall into all kind of errors, how great a lust to forge oftentimes new and counterfeit Religions: 
The only fall of man into so many and sundry evils, is the forgetfulness of God.  We may thereby perceive, how necessary it was to have the heavenly doctrine, so put in writing, that it should not either perish by forgetfulness, or grow vain by error, or be corrupted by boldness of men. Sith therefore it is manifest that God hath always used the help of his word, towards all those whom it pleased him at any time fruitfully to instruct, because he foresaw, that his Image imprinted in that most beautiful form of the world, was not sufficiently effectual: therefore it behoveth us to travail this strait way, if we earnestly covet to attain to the true beholding of God, we must I say, come to his word, wherein God is well and lively set out by his works, when his works be weighed, not after the perverseness of our own judgement, but according to the rule of the eternal truth. If we swerver from that word (as I said even now) although we run never so fast: yet we shall never attain to the mark, because the course of our running is out of the way. For thus we must think, that the brightness of the face of God, which the Apostle calleth (Rom. 16.) such, as can not be attained unto, is unto us like a Maze, out of which we can not unwrap ourselves, unless we be by the line of the word, guided into it. And therefore (David. Psalm. 9 et. 96.97.99. etc.) oftentimes when he teacheth that superstitions are to be taken away out of the world, that pure Religion may flourish: bringeth in God reigning, meaning by this word, reigning, not the power that he hath: but the doctrine, whereby he challengeth to himself, a lawful government: because errors can never be rooted out of the hearts of men, till the true knowledge of God be planted.  
Therefore the same Prophet, after that he hath recited. Psalm. 19.21. That the heavens declare the glory of God, that the firmament showeth forth the works of his hands:  
That the orderly succeeding course of days and nights, preacheth his Majesty: then he descendeth to make mention of his word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (saith he,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The law of the Lord is undefiled, converting souls, (saith David) the witness of the Lord is faithful, giving wisdom to little ones: The rightfulness of the Lord is upright, making hearts cheerful: the commandment of the Lord is bright, giving light to the eyes. For although he comprehendeth the other uses of the Law, yet in generality, he meaneth: that for as much as God doth in vain, call unto him all Nations, by the beholding of the heaven and earth: therefore this is the peculiar school of the children of God. The same meaning hath the xix Psalm, where the Prophet having preached, Of the voice of God, which in thunder, winds, showers, whirlwinds and storms, shaketh the earth, maketh the mountains to tremble, and breaketh the Cedar trees: In the end, at last he goeth farther, and saith. That his praises are sung in the Sanctuary, because the unbelievers are deaf, and hear not all the voices of God that resound in the air. And in like manner, in an other Psalm. 93.5. after that he had described, the terrible waves of the sea: He thus concludeth, Thy testimonies are verified, the beauty of thy Temple is holiness for ever.  
And out of this meaning also proceeded, that which Christ said to the woman of Samaria. john. 4.22. That her Nation and the rest, did honour that which they knew not, and that only the jews did worship the true God. For whereas the wit of man (by reason of the feebleness thereof) can by no means attain unto God, but being helped and lifted up by his holy word: It followed of necessity that all men, except the jews, did wander in vanity & error, because they sought God without his word.  
Should the Papists commit such absurdities in their writings of matters of Religion, if they rejected not the scriptures? Should they hold such erroneous opinions (as they do) if they would content themselves, with the sufficiency of the Scriptures? no truly, if they followed the doctrine, precepts, and council of the Scriptures, and not Traditions, the inventions of ambitious and worldly minded men.  
S. john teacheth in the. 20. Chap. That all things needful to salvation, are only contained in the word of God. These are his words. Multa quidem et alia signa fecit jesus in conspectu discipulorum svorum, quae non sunt scripta in libro hoc: haec autem scripta sunt, ut credatis quod jesus est Christus ille filius Dei, et ut credentes vi● tam habeatis per nomen eius. And many other signs did jesus in the presence of his Disciples, which are not written in this book: but these things are written that ye might believe, that jesus is Christ the son of God, and that in believing, ye might have life through his name.  
The which words cyril expoundeth thus. Non omnia qua Dominus fecit, conscripta sunt, sed quae scribentes putarunt sufficere tam ad mores quam ad dogmata. All is not written that Christ did, but so much as the writers thought sufficient, as well to manners as to doctrine.  
Saint Augustine, De doctrina Christiana. Lib. 2. Cap. 9 Saith: In his quae apart in Scriptures posita sunt, inveniuntur ea omnia quae continent fidem moresque vivendi. All things containing faith and manners, are manifestly set down in the Scriptures.  
Basilius, De fidei Confession. Saith, Manifesta est elapsio à fide, et superbiae crimen, aut reprobare quid ex ijs quae scripta sunt, aut superinducere quid ex non scriptis. It is a manifest sliding from the faith, and a great pride: either to reject any thing that is written in the word of GOD, or to bring in any thing unwritten. For, Christ's sheep (saith Saint john. Chap. 10.4.) hear his voice, and will not hear the voice of an other. And in his morals he saith: That if whatsoever is not of faith, is sin, if faith come by hearing, hearing by the word of God: whatsoever is brought in beside the word of God, is not of faith, and therefore sin.  
What have we to do good Christian people, with Romish Traditions, with Decrees, Canons, Constitutions, Counsels, and Papistical writings? are their inventions comparable with the scriptures? or have the Papists the like utterance, the like gift of speech, as Christ had? Saint john speaking of Christ. Chap. 7.46. Saith, Nunquam sic locutus est homo: Never man spoke as this man doth. 
Not all the hypocritical illusions of the Papists, can once prevail against Christ's Church.  Not Cicero, the father of eloquence: not Demosthenes, out of whose mouth, flowed floods of eloquence: not eloquent Pericles, of whom it is written, that he did thunder out his words: not the golden tongued Chrisostome. But Christ's arguments were so mighty, and his words so sweet: that a certain woman, having great admonition thereof: lifted up her voice, and said unto him. Happy is the womb that bore thee, and the paps which thou hast sucked.  
This word differeth in perfection: in his words all things endure, take away this word: what is man? a brute beast: Take away the sun out of the world, what remaineth? horrible darkness. Lactantius. De ira Dei. Cap. 1. Saith, Lumen mentis humanae Deus est: remoto Deo coelestique doctrina omnia erroribus plena sunt: God is the light of man's soul, if you set a side, or put away from you God his heavenly word: all things are full of errors. Take away this word, what is man? a captive of Satan, a pray of death, a slave of sin, a firebrand of hell. Ignorantia Scripturarum Christi ignorantia est. Saith Jerome, in Prologo Esaiae. Ignorance of the scriptures, is ignorance of Christ. As far as heaven is distant from earth, so far aught heavenly things, always be preferred before humane things, yea, incomparably ought they always to be preferred.  
Jerome in Epistola, Ad Demetriadem Virginem, utere lectione divina: Saith he: Vtere speculo, vide speculum, foeda corrigenda: pulchra conseruanda, et pulchra facienda. Scriptura enim speculum est, foeda ostendens, et corrige dicens. Use to read the holy Scripture, use the glass, see the glass: that deformity may be amended, fairness preserved, and fair things performed: For the scripture is a glass, showing deformity, and saying amend. Gregoris, in Moral, saith: Sacra scriptura tanquam speculum quoddam mentis. The holy Scriptures is as a certain glass of the mind. S. Augustin, in Psalm. 48. Scriptura sancta sit tibi tanquam speculum, speculum hoc habet splendorem non mendacem, non adulantem, nullius personam amantem: formosus es? formosum te ibi vides. Sed cum foedus accesseries, et foedum te ibi videris, noli accusare speculum, ad te redi, non te fallit speculum, tu te noli fallere. Let the holy Scripture be to thee as a glass, this glass hath no deceitful or flattering brightness, it is not in love with any man's person. Art thou beautiful? thou seest thyself there beautiful: but when thou comest deformed, accuse not the glass, advise thyself, the glass deceiveth thee not, deceive not thou thyself.  
Saint Augustine saith, Tom. 2. Epist. 166. In Scriptures didicimus Christum, in Scriptures didicimus Ecclesiam. In the Scriptures we have learned Christ, in the Scriptures we have learned the Church. Saint Ambrose saith, in Homil. Lib. 4. Cap. 1. Christus oritur in lectione sol justitiae: In reading the Scriptures, Christ the son of righteousness riseth.  
Saint Augustine saith, Verbo Dei docemur in omnibus: By the word of God, we are instructed in all things. Saint basil, in Concione: Quod Deus non causa malorum: verbum Dei ex quo solo noscitur Deus, regiam viam monstrat, et est lucerna pedum nostrorum. The word of GOD, by the which only GOD is known: showeth the kings high way, and is the light of our feet. We learn faith in the Scriptures, and not in Popish Traditions. Saint Hilary saith, Ad imperatorem Constantinum: to the Emperor Constantinus. Fidem imperator quaeris? audi eam, non de novis Chartulis, sed de Dei libris. Doth your Majesty seek the faith? Hear it then, not out of any new scroll, but out of the book of God. Saint john saith, Chap. 14. Qui non diligit me, sermons meos non servat: et sermo quem auditis, non est meus, sed eius qui misit me Patris. He that loveth me not, keepeth not my words: and the word which ye hear is not mine, but the fathers which sent me. If we will be contented with the scriptures only, and go no farther: we shall receive great benefit thereby. The blind shall see, the deaf shall hear, the dumb shall speak, the lame shall walk, fools shall be wise, the sick shall be whole, the dead shall revive. The embracing of the word of GOD, hath made many Papists, 
The inestimable benefit that proceedeth by the word of God.  good Christians: many persecutors, holy Martyrs: many proud men, humble: many covetous misers, liberal: many cruel tyrants, merciful favourers: many faithless, faithful: many filthy fornicators, chaste: many furious, and wrathful, meek and mild: many slanderers, speakers of the truth: many backbiters, penitent: many slothful and drowsy, vigilant & watchful: many fearful, bold, yea, and contemners of Phalaris Bull: many saul's, many Paul's: many children of darkness, the children of light.  
God by his word, offereth to us his merciful hand: by faith, we give to God our hand, and the Sacraments are as a third hand, which confirm and establish, the joining of the other two together. If you fear the judgement of sin, this most precious word offereth you, righteousness in Christ: if you fear death, it offereth life: if you fear the fire of hell, it offereth the joys of heaven. And briefly, you have in this word, whence you may take, both in life recreation: and in death preservation, both of body and soul everlastingly. The word of God is water to refresh us, and wine to cheer us: 
The word of God, is the whole direction of a man's life.  it is bread to strengthen us, and Manna to nourish us: it is a treasure to enrich us, and a pearl to adorn us: it is a leaven to heat us, and salt to powder us: it is a sword to defend us, and a fire to purge us: it is a salve to heal us, and a lantorne to guide us: it it is a Trumpet to call us, and wisdom to instruct us: a way to direct us, and life to revive us. But alas, we are so far from labouring for this word of God, that whereas like good husband men, we should labour and dig in the field, and sell all that we have to buy that field: whereas, like wise merchant men, we should labour and seek for good pearls, and sell all that we have, to buy that pearl of great prize: We (saith Saint Matthew. 7.) like dogs refuse holy things offered, we turn about, and tear them that do offer them: We, like swine, tread pearls under our feet, and do account this pearl, this holy thing, the word of life, to be unto us a ring of gold in a swine's snout. For do the Papists delight to hear God's word? behold, yet they are like the deaf Adder, which stoppeth her ears, at the voice of the Charmer, charm he never so wisclie. Do they love the bringers of this word? behold, yet there is in England an Adder's brood, a generation of Vipers. If we have more regard in the sayings of the Papists, and put more confidence in their words, then in the Scriptures: how can we without speedy repentance, but look for the terrible stroke of vengeance? God (saith Valerius Maximus) hath feet of wool, he cometh slowly to punish, but he hath hands of iron, when he cometh, he striketh sore. Philip king of Macedonia, hearing of one in his kingdom, which refused most unthankfully, to receive a stranger, of whom before he had been succoured in shypwracke in extreme need: For a worthy punishment, caused to be printed in his forehead, with an hot iron, these words: Ingratus Hospes, An unthankful Guest. So we, by refusing his word, may we not think ourselves worthy of many hot irons, to print our unthankfulness to our shame? Thus much for this part.   

¶ Of auricular Confession.  
THus much you have heard (dearly beloved) touching the sufficiency of the word of God: I have proved the sufficiency thereof, both by the testimonies of the Scriptures, as also with the authority of the Doctors. Now I mean (God willing) to confute auricular Confession: both by Scriptures, Doctors, and Reasons.  
The Papists are not ashamed to say and write, that it is needful for all men and women, and that it is necessary for all that are come to the years of discretion, to confess to their ghostly Father (master popish Priest) whatsoever sins they have committed. If they refuse so to do, our holy Father the Pope, will hang them in a Rope, or send them to hell, in ringing Papa joannas Bell. If they could prove by the Scriptures, auricular Confession to be lawful and necessary, to obtain forgiveness of sins: then is it tolerable, yea, and commendable (in respect of obedience to the word of God) to use auricular Confession. But if Scriptures thereof, make no mention at all, but rather disprove such whispering of sins, in the ears of doltish Priests: I take such auricular Confession to be fond, foolish, and dangerous: Dost thou read, O Christian man, that ever the patriarchs were wont to confess their particular sins to Priests, as the Papists do at this time? did the Prophets use such auricular Confession? or did the Apostles, or did the Disciples, or did any of the Saints of the primative Church, reveal in secret wise their particular faults to any Confessor, or to any Priest? I read of none. If then the patriarchs, the Prophets, 
In the primative Church no confession ever heard of.  the Apostles, the Disciples of Christ, the holy Saints of the primative Church, never used any auricular Confession: why then should we? what example have we to follow? what commandment is there given unto us, to confess our sins before the Priest? what law doth charge us, to reckon up all our sins? Is not sin forgiven, but upon condition, that there be an intent conceived to confess it? where they babble that there remaineth no entry into Paradise, if occasion of confession be neglected. Must all sins be reckoned up? but David (as it is written Psalm. 19.13.) who as I think, had well studied upon the confession of his sins, yet cried out? Who shall understand my errors: Lord cleanse me from my secret sins. And in an other place. Psalm. 28.15. My iniquities have passed above my head, and like a weighty burden have waxed heavy, above my strength. Truly, he understood, how great was the bottomless depth of our sins: how many were the sorts, of our mischievous doings: how many heads, this monster Hydra did bear: and how long a tail she drew after her. Therefore he went not about to reckon up a register of them, but out of the depth of evils, he cried unto the Lord: I am overwhelmed, I am buried and choked: the gates of hell have compassed me, let thy hand draw me out, which am drowned in the great pit, and am fainting and ready to die. Who now may think upon the numbering of his sins, when he seeth that David can make no number of his? After this rule of David we see, that the Publicans confession was made, whereof mention is made in the. 18. of Luke, and in the. 38. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus, O son of David, have mercy upon me. Domine miserere mei peccatoris. Lord be merciful to me a sinner. As if he should say: All that ever I am, I am altogether a sinner: and I cannot attain with wit, or express with tongue, the greatness of my sins to be confessed? let the bottomless depth of thy mercy, swallow up the bottomless depth of my sin. But then the Papists will say, what? are not all our sins to be confessed? is no confession acceptable to God, but the which is knit up in these two words, (I am a sinner?) No, but rather we must endeavour ourselves as much as in us lieth, to power out our heart before the Lord, & not only in one word, confess ourselves sinners: but also truly & heartily acknowledge ourselves to be such, & with all our thought, record how great & divers is our filth of sins, not only that we be unclean: but with how great, & in how many parts is our uncleanness: not only that we be debtor, but with how great debts we be laden, & how many ways charged: not only that we be wounded, but also with how many & deadly strokes we be wounded. With this reknowledging, when that sinner hath wholly powered out himself before God, let him earnestly & sincerely think, that yet there remain more sins, & that that secret corners of their evils are so deep, that they can not thoroughly be disclosed, & he crieth out with David. Psa. 19.31. Who understandeth my errors? Lord clenase me from my hidden sins.  
How where the Papists affirm, that sins are not forgiven, but with an intent of confessing, firmly conceived, and that the gate of Paradise is shut against him that neglecteth occasion offered, when he may be confessed: God forhid that we should grant them that, for there is no other forginenesse of sins, than always hath héene. It is not read, that all they who have confessed their sins, in the ear of some Priest, that they have only therefore obtained forgiveness of sins at Christ's hand: And truly they could not confess, where there were neither Priests, confessors, nor any confessing at all. And in many ages after, this confession was unheard of, at which time, sins were forgiven without this condition. But that we may not need to dispute longer about this, as about a doubtful matter: the word of God is plain, which abideth for ever: Whensoever the sinner repenteth (saith Christ, by the Prophet Ezechiel. Chap. 18.21.) I will no more remember all his iniquities. He that dare add any thing to this word, bindeth not sins, but the mercy of God: for whereas they say, that judgement can not be given, but when the cause is heard, we have a solution in readiness, that they do presumptuously take that upon themselves, which have made themselves judges. And it is a marvel that they do so boldly frame to themselves such principles, as no man in his right wit will grant. They boast that the office of binding and losing, is committed to them, as though it were a certain jurisdiction joined with Inquisition.  
Moreover, their whole doctrine crieth out: that this authority was unknown to the Apostles: Neither doth it belong to the Priest, but to him which desireth absolution, to know certainly whether the sinner be loosed or not. For as much as he that heareth, can never know whether the reckoning be just and perfect: so should there be no absolution, but such as is restrained to his words, that is, to be judged. The Lord crieth out by isaiah. Chap. 43.15. It is I, It is I, that do put away iniquities, for mine own sake, and will not be mindful of thy sins.  
Doth he not openly declare, that he fetcheth the cause & foundation of forgiveness only from his own goodness? Moreover, whereas the whole Scripture beareth witness of Christ: That forgiveness of sins, is to be received by the name of jesus Christ, as it is written in the Acts of the Apostles, Chap. 10.43. Doth it not thereby exclude all other names? how then do they teach, that it is received by the name of satisfactions? For whereas the Scripture saith, By the name of Christ: it meaneth that we bring nothing, we allege nothing of our own: but rest upon the foundation of Christ. As Paul 2. Corin. 5.19. where as he affirmeth: That God is reconciling the world to himself in Christ, for his sake, not imputing to men their sins. He immediately showeth the mean & manner how: Because he that was without sin, was made sin for us. S. john saith, 1. Epi. 2. Cham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My babes, these things writ I unto you, that ye sin not: and if any man sin, we have an advocate with the father, jesus Christ the just. And he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world.  
And in the. 12. verse: little children, I writ unto you, because your sins are forgiven you for his name's sake. In the first Chapter of S. john: the same-Enangelist there writeth. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold the Lamb of God, that taketh away the sins of the world. He taketh them away (saith he) himself, and none other: That is so say, For as much as he alone is the Lamb of God, he alone is the oblation for sins. He alone the propitiation and sacrifice, he alone the satisfaction.  
Now let us see what the Doctors write, and speak against auricular Confession. Chrisostome, which was also Bishop of Constantinople. Homil. a. in Psalm. 50. doth in so many places evidently testify, that it is marvel, that the Papists dare mutter so the contrary. Tell (saith he) thy sins, that thou mayst do them away: if thou be ashamed to tell any man the sins that thou hast done, tell them daily in thy soul.  
I do not say, confess them to thy fellow servant, that may reproach thee: but tell them to God that taketh care of them Confess thy sins upon thy bed, that there thy conscience may daily recognize her evils. Again: Serm. De penitentia. Et confessi. Hom. 5. But it is not necessary to confess, when witnesses be present: let the examination of thy sins be done within thy thought. Let this judgement be without witness: let only God, see thee confessing. Again: De incomprehen Dei, nam contra anomaeos. I do not lead thee (saith Chrisostome) into a stage of thy fellow servants: I do not compel thee to disclose thy sins to men, rehearse and utter thy conscience before God. Show thy wounds to the Lord, the best surgeon, and ask salve of him: show to him that will reproach thee with nothing, but will most gently heal thee. Again: Hom. 4. De Lazaro. Tell not man, lest he reproach thee, for neither is it to be confessed to thy fellow servant, that may utter it abroad: but to the Lord. To the Lord show thy wounds, which hath care of thee: that is both a gentle, and sweet Physician. After ward he bringeth in God, speaking thus. I compel thee not to come into the mids of a stage, and call many witnesses: tell thy sin alone to me privately, that I may heal thy sore. Shall we say, that Chrisostome did so rashly (when he wrote this & other like things) that he would deliver men's consciences from these bonds, wherewith they be bound by the law of God? Not so, but he dare not require that, as of necessity, which he doth not understand to be commanded by the word of God. If auricular Confession were the law of God how durst Nectarius Bishop of Constantinople repel and destroy the same? Will they accuse for an heretic and scismatique, Nectarius a holy man of God, allowed by the consenting voices of all the old Fathers? but by the same sentence they must condemn the Church of Constantinople, in which Sozomenus affirmeth, That the manner of confessing was not only let slip for a time, but also discontinewed, eventyll within time of his remembrance. Yea, let them condemn of apostasy, not only the Church of Constantinople: but also all the East Churches, which have neglected that Law, which (if they say true) is inviolable, & commanded to all Christians. I could allege many places out of Ambrose, Augustine, Hierom, and Chrisostome, if the time would permit: Wherefore the authority of Chrisostom against auricular Confession, the hearing of the godly may satisfy. I will proceed now farther, to disprove auricular Confession, by reason. First, I demand, how can the Priest or Confessor, absolve me of my sins, who hath need of absolution himself? can he pardon my sins, that can not pardon his own? Moreover, if he that confesseth be a naughly man, and hath committed some notorious fact, he will be afraid to confess the same in the ear of the Priest, lest he be so lewd, as to reveal his confession: & so by that means the party that confesseth, may despair of his salvation, only for that he made his confession unperfect, not discovering all the faults which he had committed: besides that, the Priest may join him such a penance, that the party confessed to accomplish may refuse: and so may forsake all hope of salvation. But that I may speak a word merely, and peradventure say no more than the truth is: I take the cause of confession to be this, that Priests being unmarried (and were sworn to do as the Fore did, to fast when he got no meat, and so they to be chaste, 
The crafty devise of priests, to colour their knavery.  when they got no Concubines,) might in hearing the confession of many, know who were most inclined and prone to carnal delectation. And she that were found such a one, should hear in steed of, Absoluo te nomine patris, etc. These words, Absoluo te nomine Papae, Concubinae, et nothi. I absolve thee, in the name of the Pope, his Concubine, and bastard, that thou comest to my bed this night. I will prove this to be the cause of auricular Confession by an example. In the time of king Henry the. 8, 
A pretty tale of a Priest and his Leman.  as I understood by many the told me the same example which now I utter unto you: There was a Priest here in England, that got a very fair Gentlewoman, in hearing her contession, & in steed of absolution, to be his waighting-maid: This priest fearing lest that this Gentlewoman's husband should (not finding his wife at home) search for her in his Parsonage or Vicarage (I can not tell which:) he took him a goodly and a lusty Gelding, and road forth, having his woman behind him the most part of the night, until he had found a shepherd's lodge, where he rested himself a while. But when they were merry at supper: the King's Trumpeter having repaired thither, both for that he was gone out of the way, and knew not how far be had to any lodging, and also for that it rained apace: reposed himself upon a hay mow, which was in the same lodge, in a corner distant from the Preést and his woman. The black Morian Trumpeter, spying some in the shepherd's lodge, and making joyfully good cheer, sounded out his trumpet: the Priest and his woman looking on him, and seeing his face so black, thought him to be the Devil, they ran away on foot, & left all things behind: the Trumpeter lost nothing by that shift. 
Behold the fruits of confession.  The Priest beguiled the woman belike, in telling her that she could not be saved, unless she would consent unto his unhonest request: Wherefore, in like manner he was deceived, in taking the Morian to be the Devil.  
What great inconveniences have grown out of auricular Confession, 
Confession the cause of whoredom.  daily experience taught the same. The Priest hath the burning heat of fleshly lust extinguished, the Daughter is defiled, and the Matron is at the Priests beck & commandment. men's sins oftentimes by the Priests, have been discovered, great enmity, dissensions, and bloody Combats, proceeded thereof. To avoid these occasions of evils, (whereof auricular Confession is the cause) good it were and profitable, no more to reveal our sins to the Priests.  
Thus have I briefly disproved auricular Confession, both by Scriptures, Doctors, and Reasons. Now I purpose (God willing) to proceed farther, to other principal points of Religion: which be in controversy between us and the Papists. Let this suffice for auricular Confession, more at large could I have spoken thereof▪ But as the common proverb is, Quod satis est sufficit, Enough is as good as a feast: Sufficiency sufficeth.   

¶ Of Faith.  
TO speak of Faith, for as much as it importeth not only the confidence which we have in God: but in as much as it includeth also with that confidence, the very knowledge of God, whereon dependeth, Faith, Hope, and Charity, according to the judgement of Saint Paul. Hebr. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith is the ground of things which are hoped for, and the evidence of things which are not seen. Therefore Faith is not (as many do think) a certain obscure light of God, and a certain trifling and frivolous opinion: but it is an evident light, a certainty and assurance of the mind, and a clear shining, which being our guide, we see that God is so mighty, wise and good, that he can, that he knoweth how, and that he will save us. Therefore, with a sure and steadfast confidence, we put our trust in him, repose and cast our selves wholly upon him. Faith is the shield, wherewith we quench all the fiery darts of the wicked. Ephe. 6.16. And again: Faith is the mouth, belly and stomach, by the which we feed on the body and blood of Christ, being at the right hand of his Father in heaven. john. 6.56.57. And again: Faith is the ladder that reacheth up to heaven, and by which even now, we remain and sit in the heavenly places with Christ. Ephe. 2.6. Faith is the hand by which we take hold of Christ, in whom is performed all the promises of God to his elect. 2. Cor. 1.20: Faith is that weapon, by which we overcome the world, the end whereof is the salvation of our souls. Faith is a clear and effectual persuasion, wrought, not in the bodily ears, but in the ears of the heart, not by men, but by the holy ghost, whereby we are made certain and sure to be the sons of God. Faith (as it is written in the. 8. Cham to the Rom.) is a firm, constant, and persevering trust, in the bountifulness of God. Faith is a light, which lifteth up, & ravisheth above all sensible things, and beyond that any man is not able to make discourse. to comprehend the breadth, length, height, and depth of those things which are to us incomprehensible with natural eyes. Faith is a clear eye of the mind, wherewith, piercing through the heavens, we do see the divine secrets of God. Faith is a quickening, clear and fiery light, which purgeth our hearts and delivereth us from the dark and inextricable Labyrinths of the vain shadows of this world: by which we guide our blind reason, and are lifted up to an high estate: so that by the taste of heavenly things, we despise human things. Roma. 4. Faith maketh us to conceive Christ spiritually, and by force of the spirit to be borne again, with lifting us up unto God: it maketh us put of the old Adam and his concupiscences, and to put on Christ with his virtues, and to become of ungodly, just temples of God, and his children, brothers, and members of Christ. Faith justifieth, pacifieth the mind and conscience, maketh merry, causeth to rejoice, and in such sort, that we glory even in shame. This faith is such, that it reneweth us, regenerateth us, quickeneth, maketh noble, enritcheth, saveth, sanctifieth, preserveth, defendeth, and obtaineth that which it demandeth. Faith knitteth us to God, maketh us his heirs and Children, the brothers of Christ, and his members, yea, it maketh us divine and happy.  
Faith is that which in Abel made him offer Sacrifices, acceptable to God: In Noah, caused him to frame the Ark, for the safeguard of the world: Made Sara to conceive, and that Abraham offered his own son to God: Caused Moses to work so many wonders in Egypt, and in the wilderness. Faith made the Prophets to speak, loosed the tongue of Zacharias, and saved men in danger: made Simeon, not to fear death: also, made Paul to wish for it. This in the Saints caused them (overcoming the world) that they have wrought wonderful things, through love.  
But what need I speak any more? Faith is a virtue, so noble, excellent, and worthy, that how much the more a man considereth of it: so much the more will it discover the perfection. Therefore, he which hath tasted it, will never be satisfied, with speaking in praise thereof. Whereas those which never have felt, nor tried it in themselves, can as much speak thereof, as one that is blind can discern of colours, yea, if those speak of it, as those which be carnal and brutish: they do not understand it, nor know the excellency thereof.  
He that hath this lively Faith, whereof the scripture, in sundry places speaketh, and so highly commendeth, with so many titles, before specified: he is sure to be justified, he is sure to be saved. This faith made Abraham righteous. Gen. 15.6. By this faith, the just liveth. Haba. 2.4. This faith made the woman whole, to whom jesus said: Confide filia, fides tua saluam te fecit. Daughter, be of good comfort, thy faith hath made thee whole. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not afraid, (Saith Luke, in the ●●. Chapt. 48. verse) Believe only. And he said to the woman: H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thy Faith hath saved thee, go in peace.  
To him give all the prophets witness: That through his name, all that believe in him, shall receive remission of sins. Acts. 10.43. And put no difference between us, and them, after that by faith, he had purified their hearts.  
There is no difference: For all have sinned, (Saith Saint Paul. Roma. 3.23.) and are deprived of the glory of GOD: and are justified freely, by his grace, through the redemption that is in Christ jesus.  
Therefore we conclude, that a man is justified by Faith, without the works of the Law: but to him that worketh not, but believeth in him that justifieth the ungodly, his Faith is counted for righteousness, we being justified by Faith, we have peace towards God, through jesus Christ.  
Know that a man is not justified, by the works of the Law, but by the Faith of jesus Christ: Even as I say, we have believed in jesus Christ, that we might be justified by the faith of jesus Christ, and not by the works of the Law: Because that by the works of the Law, no flesh shall be justified. Gala. 2.16.  
Again, if righteousness be by the law, than Christ died without a cause: And that no man is justified by the law, in the sight of God, it is evident: For the just shall live by faith. Gala. 3. By grace are ye saved through faith, Saith Paul to the Ephe. 2.8. and that not of yourselves, it is the gift of God. The scripture hath included all under sin, that the promise by the faith of jesus Christ, should be given to them that believe.  
Origene writeth, in his third Book, and third Chapter, to the Romans, that Saint Paul by these words: A rbitramur enim justificari hominem absque operibus legis: We suppose therefore, that man is justified by faith, without the works of the law. Affirmeth that the justification, Solae fidei, Of faith only: is sufficient, so that any man believing only, can be justified: although no manner of work hath been fulfilled, or done by him. And if we require an example, who was justified (Sola fide) By faith only, without works: I suppose that the same Thief doth suffice, who when he was crucified with Christ, did cry unto him from the Cross: Lord jesus, remember me when thou comest into thy kingdom. Neither any good work of his is described, or set forth unto us in the Gospels: but for (Hanc solam fidem) This faith only. jesus said unto him: verily, I say unto thee: this day shalt thou be with me in. Paradise. This Thief than was justified by faith, with out the works of the law. For the Lord did not upon this require, what he had wrought before, neither did he look what work he should do after he did believe: but being ready to enter into Paradise, he took him for his waighting-man, being justified by that confession only.  
Hesichius, in his fourth Book, and first Chapter upon Leviticus, saith: That the grace of God, is given only of mercy and favour: and is embraced and received (Sola fide) by only faith.  
Jerome, upon the tenth Chapter to the Romans. They not knowing that God justifieth (Sola fide) by Faith only,) and suppose themselves to be just, by the works of the law, which they never observed, they would not submit themselves unto the remission of sins, lest they should seem to have been sinners. Hilary, in the ninth Canon upon the. 8. of matthew. It moveth the Scribes, that sin was forgiven by man, for they did only behold man in Christ jesus, and that to be forgiven of him, which the law could not release, (Fides enim sola justificat) For faith only justifieth. basil, in his Homily of Humility. That at length is a perfect and sound rejoicing in God, when a man doth not brag and boast of his own righteousness, he is justified (Sola fide) By faith only in Christ. Thus have I recited, both Scriptures and Doctors, for proof that a man is justified only by Faith: more places out of the Scriptures and Doctors, might be gathered: But these may suffice for this matter.   

¶ Of Free will.  
I Will prove both by Scriptures and Doctors, that free will was given unto man even before his fall, & after his fall. That man had free will before his fall, these testimonies of the Scriptures alleged, do testify the same. In Genesis the first Chapter, and 26. verse, there it is written. Et ait Deus, faciamus hominem ad imaginem et similitudinem nostram, et praesit piscibus maris, et volatilibus caeli, et bestijs universaeque terrae, omnique reptili quòd movetur in terra. God said: let us make man in our own Image, according to our likeness, and let him rule over the Fishes of the sea, and over the Fowls of the heaven, and over the Beasts, and over all the earth, and over every thing that creepeth, and moveth on the earth.  
If he had rule over the Beasts of the field, of the Fowls of the air, and of the Fishes of the Sea: he had then free will. And whereas it is written, That God made man to his own image: It is not meant of the body, nor yet of the soul, but of principality & dominion. In the. 2. Chap. of Gen it is written. Tulit ergo Domnus Deus hominem, et posuit eum in Paradisum voluptatis, ut operaretur, et custodiret illum, praecepitque ei dicens: ex omni ligno Paradisicomedes. Then the Lord God took the man, and put him into the garden of Eden, that he might dress it, and keep it: and the Lord God commanded the man, saying: thou shalt eat freely of every Tree of the garden. By these words I gather, that seeing it was granted by God to man, to eat of every Tree of the garden: then had he free will to do as he would, to eat or not to eat.  
Again, Ecclesi. 15.14. Deus ab initio constituit hominem, et reliquit illum in manu consilij sui, adiecit mandata, et praecepta sua: si volveris mandata servare, conseruabunt te. etc. He made man from the beginning, and left him in the hand of his counsel, and gave him his commandments and precepts: if thou wilt, thou shalt observe the commandments, and testify thy good will. You see that free will was granted unto man, before his fall. God created him, and left him in the hand of his counsel, to do what he would, he had his own choice, either to the eating of every Tree of the garden, and so to live eternally in pleasures, delights, joy, rest, and quietness: or to eat of the Tree of knowledge, of good and bad, and so to become mortal, to lose his former state, to become miserable, wretched, a caitiff, subject to death, hell, and damnation.  
Again, in the same Chap. of Eccle. 15.17. Apposuit tibi aquam et ignem, ad quod volveris porrige manum tuam. And in the 18. verse. Ante hominem vita et mors, bonum et malum, quod placuerit ci dabitur illi. He hath set water, and fire before thee, stretch out thy hand unto which thou wilt: Before man is life and death, good and evil: what it liketh him, it shall be given him. Here we see most manifestly, that man had free will before his fall. For if the first man Adam could have chosen, either life or death, good or evil: who can with reason deny, but that he had free will? For free will is nothing else, but a free and lose liberty of the mind, to do as he list. Our Parents, 
An evident sign of free will,  Adam and Eve, might have lived▪ but they would not. Adam and Eve had their choice, either to live, or to die, to live and to do good, observing his commandment, and to die if they would do evil, neglecting his precept. They followed the counsel of the Serpent, in eating the fruit forbidden, and so offended God's Majesty.  
Wherefore, it appeareth by these words, that they had free will to do as they were commanded, and so to live in Paradise: or to break the commandment of God, and so to die, banished out of Paradise. Eccle. 17.1. Deus creavit de terra hominem, et iterum convertit illum in ipsam. The Lord hath created man of the earth, and turned him to it again. Numerum dierum, et tempus dedit illi, etc. He gave him the number of days, and certain times, and gave him power of the things that are upon earth. He clothed him with strength, as he had need: and made him according to his Image. He made all flesh to fear him, so that he had dominion over the Beasts and Fowls. He created unto him a helper, like unto himself, and gave him discretion, and tongue, and eyes, cares, and an heart to understand: and sixtly, he gave him a spirit: and seventhly, he gave him speech to declare his works: and he filled him with knowledge, of good and evil. And he said unto him, Beware of all unrighteous things.  
Wisd. 23. Deus creavit hominem inexterminabilem, et adimaginem similitudinis sue fecitillum. God created man without corruption, and made him after the Image of his own likeness.  
Coloss. 3.9. Lie not one to an other, seeing that ye have put off the old man, with his works, and have put on the new, which is renewed in knowledge, after the Image of him that created him. Ephesi. 4.23. Be ye renewed in the spirit of your mind. 24. And put on the new man, which after GOD is created in righteousness and true holiness.  
Omnes homines, (Saith Ambrose in his first Book, and third Chapter, of the calling of the Gentiles) in primo homine creati sunt sine vicio et culpa, et tota natura nostra integra et valida erat, et peccato istius hominis, totius nostrae naturae integritatem et salutem amisimus. All men in the first man were created, without vice or fault, and all our nature was sound and in health: and by the sin of the same man, we have lost it. Augustine in the book of the new Song, the. 8. Chapter. Free will before the fall, was an upright free will: before which, fire and water was laid of God, and the first man did reach his hand to which he would, he did choose fire, and forsook water. See the righteous judge, the same which man being free, he did choose, he did receive: he would have evil, and the same did follow him. Again, in his second disputation, against Fortunatus: Dico liberam in eo primo homine fuisse voluntatem, sic enim creatus erat primus homo, ut volun● tati suae nihil resistere potuit, si Dei man● data obsernasset: Sed quando sua sponte deliquisset, omnes nos ex sua stirpe prognatos in necessitatem duxit. I say, that free will was in that man, which was created first, for he was so made, that nothing could withstand his will, if he would have kept Gods commandments: but after that he had sinned through free will, he did cast us (all that came out of his stock) into necessity. In his second Sermon upon the words of the Apostle. It is true, that man, when he was made, did receive great strength of free will, but he did lose it by sin again. In the same Book, and. 11. Chapter. The first man was created in nature, without blame in nature, without fault, he was created upright: he did not make himself upright, it is known what he made himself, falling out of the hand of the potter, he was broken, for he that made him, did govern him, but he was willing to forsake him that had made him, and God suffered him so to do, as it were saying thus. Let him forsake me, that he may find himself, and that he may by his misery prove, that without me he can do nothing. By this mean therefore, would God show unto man, what free will is able to do without God. Certò scias, (Saith S. August.) et ne ambigas, quòd primi nostri parents Adam et Eva creati erant boni, justi, et sine peccato, cum libera voluntate, qua potuerunt si voluissent, servire, et obedire humilitate et libera voluntate, et cum illa libera voluntate poterant, si voluissent, propria sua natura peccare. Hold this for certainty, and doubt of it by no means: that our first Parents, Adam and Eve, were created good, just, and without sin, with free will, by the which they might, if they would serve and obey, with humility, and good will: and by the same free will, also might if they would, sin by their own proper will. Again, in his book of Nature and Grace, against the Pellagians. Chap. 45. Who knoweth not, that man was made sound, and blameless, and with free will to live godly, and was ordained with a free power, and choice to live righteously.  
Again, in his book against the jews, Pagans, and Arrians. Chapter. 2. The first man was made of the slime of the earth, to the Image of GOD: he was decked with shamefastness: he was prepared with temperance: he was compassed about with love: he was clothed with immortality. In his 22. Book. and thirty Chapter, of the City of God. Free will was given to man, when he was first created, by the which he might have chosen, either to sin, or not to sin.  
Thus much you have heard out of Scriptures and Doctors, teaching free will, before the fall of Adam and Eue.  
Now will I speak a little of man's free will after his fall. Videns autent Dominus, quòd multa malitia hominum esset in terra, et cuncta cogitatio cordis intenta esset ad malum omni tempore. The Lord saw, that the wickedness of man was great in earth, and all the imaginations of the thoughts of his heart, were only evil continually. Gene. 6.5. Nequaquam ultrà maledicam terrae propter homines, sensus enim et cogitatio humani cordis in malum prona sunt, ab adolescentia sua. And the Lord said in his heart, I will henceforth curse the ground no more for man's cause, for the imaginations of man's heart is evil, even from his youth. Gene. 8.21.  
And moreover, it is written in the Ps. 14.3 Hachol sariachdau, geelachu en garuechad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unusquisque declinavit, unanimiter deteriores facti sunt, non est qui faciat bonum: ne unus quidem. All are gone out of the way, they are all corrupt: there is none that doth good, no not one. And in the. 49. Psalm. Adam bicharvelo, iafin gimshal, chabechemods gidmu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homo in honore, et sine intellectu: comparatus est iumentis, quae intereunt. Man is in honour, and understandeth not: he is like to beasts, that perish. Ambrose in his Book of the calling of the Gentiles, the third Chapter. All men in the first man, were created without fault or vice, and all our natures were in health, but by the transgression of the same man, we have lost it. There hence is drawn mortality: there hence are so many corruptions of the mind: there hence is ignorance, and difficulty, unprofitable and unlawful concupiscence, etc. These therefore and other evils, break into our nature by lost faith, forsaken hope, blind wisdom, bound will, no man doth find in himself, wherewith he may be repaired or amended. That nature was good, was made evil by quality, man may not therefore trust in his own strength, for when it was whole and sound, it could not stand, but must seek victory by him which can not be overcome, but doth overcome all things. Saint Augustine upon the Psalm. 118. When I was ignorant, God did teach me: when I did err, 
PLACE =" mark" A notable instruction for all men to remember.  God did reduce me: when I did sin, God did correct me: when I did fall, God did raise me: when I did stand, God did hold me: when I did go, God did lead me: when I came to him, he did receive me. The Soul (saith Guilielmus Parisiensis, in his book of the sum of Vices and Virtues) is in such manner let down into the body, as if a man should fall into a mierie deep, and stony place, and so should both be drowned, arrayed with mire, and also be hurt. So by original sin, we are drowned in the darkness of ignorance, we are defiled with lusts and concupisense: and we are wounded, as touching the powers and faculties of the mind. At this time, touching this matter of free will, before the fall of our first Parents, Adam and Eve, and after their fall, will I speak no more, but here make an end. I will prosecute the other points of Religion, in order as I purposed to handle them.   

¶ Against Purgatory, and praying for the dead.  
THe Papists (dearly beloved) are very busy, keep much babbling, and use many circumstances of talk, to defend their feigned Purgatory, their paper walls, and painted fires. They prate very much, but prove little, yea, nothing that is to the truth they allege. They are not afraid (so impudent and shameless they are) to say that Purgatory standeth with the Scriptures, 
The great impudency of the Papists, in alleging their Purgatory.  and also was allowed by the old writers, of the ancient and Catholic Church. This they can not verify, by all the Canonical Scriptures, neither that it was allowed in the primative Church, that we ought to believe that there is a Purgatory. Therefore both King Henry the eight, and also King Edward the sixth: with all the learned and godly Clergy of England: in taking away the vain and erroneous doctrine of popish Purgatory, and in abolishing or putting down the Massing Sacrifices for the dead, forbidding dirges, and other like trumpery, to be used any more, did most catholicly, and Christianlike. If their sayings in this matter, touching Purgatory, and praying for the dead, do agree with the Scriptures, and be grounded upon God's word, we will take them for an undoubted, and infallible truth: If not, we will follow the counsel of the blessed Apostle Saint Paul, who writeth on this manner:  
If an Angel from heaven should preach unto you any other Gospel besides that, that ye have received, let him be accursed. Yea, we will follow the counsel of the old ancient writers themselves, of whom Ireneus, writing against Valentinus, and other like heretics, saith plainly thus: Scriptures divinis niti, quaecerta et indubitata veritas est, in firma et valida petra est domum suam edificare: hac verò derelicta, alys niti quibusi dam doctrinis, effusae arenae (unde facilis eversio est) do mum suam inaedificare. That is to say: To lean upon the holy Scriptures, which are the sure and undoubted truth, is to build his house upon a sure and strong rock: but if leaving it (I mean the truth of the Scriptures,) any man doth stick to some other Doctors, the same is to build his house upon the unsteadfast sand, where it shall easily fall.  
Seeing then that the canonical scriptures, make no mention at all of Purgatory, or of praying for the dead: if we should follow the doctrine of men in this point, leaving the infallible word of God, wherein all things that pertain to the salvation, of all souls and bodies, be most sufficiently set forth and comprehended: were it not I pray you, according to Ireneus saying: To build upon the unsteadfast sand? Saint Ambrose crieth out, saying: Nos nova omnia, quae Christus non docuit iure damnamus, quia fidelibus via Christus est: si igitur Christus non docuit, quod docemus, etiam nos id detestabile iudicamus: We do by right condemn all new things, that Christ hath not taught, for Christ unto the faithful is the way: if therefore Christ hath not taught this that we teach, we do also judge it detestable.  
Except then, they can prove, that Christ, who is the way unto the faithful, did teach us in his Gospel & word, to believe that there is Purgatory, and that it is requisite to pray for them, that be departed out of this lamentable maze of misery: We will be so bold with Saint Ambrose, to judge, count, and reckon, that doctrine which teacheth us to believe that there is Purgatory, and exhorteth us to pray for the dead, to be most detestable and devilish, who soever be Author of it, though it were an Angel from heaven. Let us do what we can here in this world to gain eternal life: for doubtless after this life departed, Prayer or Mass may say, Requiescat in pace: 
Not all the Papistical incantations, or exorsisms can help us after we be dead.  but may nothing help us in glory, to behold God's face, here during life, perpetual joy is won, or everlasting sorrow is gotten. Fasting, nor almose deeds, repentance, nor righteousness, good nor evil can neither profit or hurt after our death. Lazarus cometh not unto the rich, nor the rich unto Lazarus: the rich receiveth not the thing that he doth ask, though he doth ask it with earnest prayers of the merciful Abraham. For the Garners & Sellers he made fast, the time is accomplished & passed, the battle fought, and the place thereof empty and void, the Crowns are given: they that have fought, are at rest, they that have not prevented or come before, are gone: they that have not fought, he no more there, & they that have been overcomed, are driven out. For all things are plainly consummated and ended, by and by after the departing out of this world: but whiles they be yet all in the conflict or battle: there is yet hope, there is a medicine and confession. And although these things be not in all men most perfect, yet the salvation of other is not without hope. And unto this Saint Jerome doth agree, writing on this manner, in his. 13, question. 2. Chapter. In praesenti seculo scimus, sive orationibus, sive consilijs, invicem nos invari posse: cum autem ante tribunal Christi venerimus, nec job, nec Daniel, nec Noah rogare posse pro quoquam, sed unum quemque portare onus suum. We know, that in this world, we can be helped, one of an other, either with prayers, or with counsel: but after we be come once before the judgement seat of Christ, neither job, nor Daniel, nor Noah, be able to pray for any body, but every man shall bear his own burden.  
And upon the ninth Chapter of Ecclesiastes, these be his words. Peccator vivens, justo mortuo, si volverit in eius virtutes transire, melior esse potest. Quare? quia viventes metu mortis possunt bona opera perpetrare: mortui verò nihil valent ad id adijcere, quod secum tulere de vita. A sinner yet living, may be better, than a righteous man that is dead, if he will follow his virtues. And wherefore? for that they that be alive, may for fear of death, do yet good deeds: but they that be dead, are able to do nothing unto that, which they have once borne away out of this life with them.  
Therefore, it is wisdom to make ourselves ready afore, and to prepare oil for our Lamps, that is to say, to get unto us a lively faith, working through charity, doing good deeds while we have time, for when we be once gone, there is no more time of well doing, of repentance, or of amendment of life: the gate of mercy is shut, we can add nothing unto that, that we have once carried away with us out of this world. Oh that this would sink into men's hearts, 
I would to God this would be remembered of all men.  oh that they would remember this, than we would not trust and have affiance in the good works of other men: we would not be to seek, and buy oil, when it is more time to go in with the Bridegroom, lest it should be said unto us: verily I say unto you, I know you not. Watch ye therefore, for ye know not the hour, when the son of man shall come. Put not your trust in the prayers, and dirges of popish Priests: the crown of glory, is here either lost or won: Everlasting salvation is here provided for, by the due worshipping of God, and the fruits of Faith. Now grace is granted, crave and have, be bold and fear not: now is the time, of obtaining eternal blessedness: now is the day of jubylie: now is the gate open unto pardon and forgiveness, and they that seek the truth, shall have an easy access unto it. Now pray while you have time unto God for your sins, 
God grant us to use this time, to his glory, & our soul's health.  who is the true and only God, call upon him with a faithful confession, & acknowledging both of your offences, and of your state considering: Thus confessing & believing, we have free pardon and forgiveness given and granted unto us, of the mere goodness and mercy of God. While we have time, let us therefore do good, for being once departed out of this life, repentance is too late. Ciprianus, Tractatu primo contra Demetrianum, Saith: Quando hinc excessum fuerit, nullus iam locus poenitentiae est, nullus satisfactionis effectus. Hic vita aut amittitur aut tenetur, hic saluti aeternae cultu Dei, et fructu fidei providetur, etc. That is to say: After we be once departed out of this life, there is no more place of repentance, there is no more effect or working of satisfaction, it is but in vain, that your friends should pray for you. It is but folly, that Priests should sing a Requiem for your souls, seeing that their prayers and dirges profit nothing at all. There is in sundry places of the Scriptures of heaven and hell express mention: but of Purgatory, no speech at all. Purgatory for lucre sake, of late years was invented. How often is it written in the Scriptures, that they which believe in Christ shall be saved, and they that believe not, shall be condemned: they that do good, shall go to life everlasting, but they which do evil, to pain eternal. Here is mention you see of salvation and condemnation, of joy and of sorrow, of perpetual life & death for ever: of heaven, and of hell. But the scriptures wrote nothing of Purgatory: and if there had been such a place, no doubt, but there had been mention made thereof. Chrisost. in. 22. Matthew, Hom. 41. Quidquid quaeritur ad salutem, totum iam impletum est in scriptures. Whatsoever is sought unto salvation, all the same is set forth, and fully taught in the scriptures. If then praying for the dead, were necessary unto salvation: express mention thereof, should be made in the scriptures, and word of God, but we can find no such thing there. Again, in an other place. 1. Homily, in Epist. Ad Titum. Omnia evangelium continet praesentia et futura, honorem, pietatem, fidem, simul omnia praedicationis verbo conclusit. The Gospel (saith he) doth contain all things, both present and to come, honour, godliness, faith: to be short, he hath comprehended all things with the word of preaching. Doth not holy Chrisostome, by these words, manifestly declare, that the Gospel of our saviour jesus Christ, doth contain all manner of things, both present, that is to say, how we ought to behave ourselves here in this present life, towards God & our neighbour: and also things to come? whereby he doth understand, the estate that we shall be in, after our departing out of this life. 
In the scriptures, no mention made of praying for the dead.  But where doth the Gospel speak one jot only, of prayers and oblations for the dead? there we do learn, that they that believe and are baptised, shall be saved, and they that believe not, shall be condemned. There we read in the. 7. Chapter of Saint Matthew: Of the strait and narrow way, that leadeth unto salvation: and of the wide gate and broad way, that leadeth unto damnation. Not one only syllable can be found there of any third way, or of any other estate that we shall be in, besides salvation and damnation, after that we be come to our ways end. Which thing Chrisostome himself, in his second Sermon, De Lazaro, doth teach most plainly, saying: Para ad exitum opera tua, et appara te ad viam, si quid cui rapuisti, red, et dicito juxta Zachaeum, do quadruplum si quid rapui. Si cui factus es inimicus, reconciliare priusquam veniatur ad judicem. Omnia hic dissolve, ut citra molestiam illud videas tribunal. Donec hic fueris, spes habeas praeclaras, sed simulac discesserimus, non est postea in nobis situm poenitere, neque commissa diluere. That is to say: Prepare thy works against the end, make thyself ready to the way: if thou hast taken away any thing from any man, restore it again, and say with Zachaeus, if I have taken away any thing from any man, I do give it him again fourfold. If thou be made an enemy to any man, be reconciled unto him again, afore ye come before the judge. Pay all thy debts here, that thou mayst without any fear, or trouble of conscience, see that dreadful judgement seat. Whiles we be yet here, we have a goodly hope, but as soon as we be once departed hence, it lieth no more in us, for to repent, nor for to wash away our sins. This holy Father then, will not that we should tarry to make restitution, or to be reconciled unto those, whom we have offended, till we be dead. For than saith he: I mean after we be once departed out of this world, there is no way at all to wash away sins. In so much that he saith in an other place. Neque qui in praesenti vita peccata non abluerit, postea consolationem aliquam inventurus est in inferno, enim ait, quis confitebitur tibi? et meritò hoc enim est cavearum tempus, et conflictuum, et certaminum: illud verò coronarum, retributionum et praemiorum. Neither he that doth not wash away his sins in this present life, shall find any comfort afterwards. For saith he, who shall praise thee in hell, and for a good cause, for this is the time of scaffolds, conflicts, wrastlinges, and battles: but after this life, is the time of recompenses, crowns, and rewards. How can it after this life, be the time of crowns, and rewards: if we be cast into a burning fire, which is nothing differing from the fire of hell? (save only that this everlasting, and the other lasteth but for a time,) there to abide intolerable torments, till we be helped out, by the prayers & oblations of the living, 
A good and kind devotion of popish priests.  & especially of the Priests, which must be hired with good ready money to do it, else they will suffer us to abide there, broiling & roasting unto the world's end: For, that ye may be sure, no penny, no Pater noster, of them. So that I lust here to make an exclamation with the Poet, Quid non mortalia pectora cogit auri sacra fames? Which we may english after this sort: Oh of money, love most execrable, that man's heart dost so sore inflame. Oh greedy desire of mind, so miserable, the wonders dost undertake to thy great shame. Put away offering then, take away Purgatory: For when the Priests can get no money, then can they not defend Purgatory, give them pence, then will they find some shift or other, to prove that there is Purgatory: yea, and that proof they will fetch out from the example of S. Augustine, who prayed for his mother, yea, and left in his writing the there was Purgatory. But when S. August. seeketh to prove the same, he doth not bring one jot or syllable of the holy scriptures, for to prove his sayings by: but groundeth himself only upon the Forefathers. I will be so bold to follow his own counsel, which he giveth in the Prologue of his third book, De Trinitate. Saying: Noli meis scriptis, quasi canonicis inseruire, sed in illis quod non credebas, si forte inveneris, incunctanter crede: in istis autem, quod certum non habebas nisi certum intellexeris, noli firmiter credere. I will not have thee to be obedient unto my writings, as unto the Canonical scriptures: But if thou dost by chance find in them (meaning the Canonical Scriptures) the thing that thou didst not believe, believe it immediately, and without any delay: But in these (understanding thereby his own works,) except thou dost understand, that thing to be most certain, which thou didst not reckon to be certain: I will not have thee to believe it steadfastly.  
What a goodly counsel is this? here all men may see, that this holy Father, will not have his writings to be believed, except they be grounded upon the scriptures and word of God. Shall then any man blame us, if we do as he himself doth bid and counsel us to do? Doth not all the world know, that this ancient Doctor, and most holy Father, did as a man, writ many things, which he was fain to revoke and call back afterwards in his book of Retractions? If he wrote any thing in defence of Purgatory, he disproved the same afterwards, as by his own words it did appear, in the. 18. Sermon, De verbis Domini: These be his very words. Duae quip habitationes sunt una in igne aeterno, altera in regno aeterno. There be two habitations, or dwelling places, the one in the fire everlasting, and the other in the kingdom, that never shall have end. Doth not this agree well with the doctrine of our saviour jesus Christ, that doth only appoint unto us the bosom of Abraham, that is to say, the society and fellowship of all them that died in the faith of Abraham, into the which, the poor Lazarus was carried by the hands of the Angels: and hell fire, where the rich glutton was buried immediately after his death? But ye shall hear him yet speak more plainly. Primum enim (saith he) sides Catholicorum divina autoritate regnum credit esse coelorum: secundum gehennam, ubi omnis apostata, vel à Christi fide alienus supplicia experitur: tertium prorsus ignoramus, imo nec esse in scriptures sanctis reperimus. The faith of the Catholics, doth first and foremost believe by the authority of the Scriptures, that there is the kingdom of heaven: Secondly, that there is hell fire, where all Apostates, and all that be strangers from the faith of Christ, do suffer punishment: We are altogether ignorant of the third place, yea, we find not in all the holy Scriptures, that there is any. Again, in an other place he saith: It should be best, that they should affirm nothing, in a matter that is uncertain, of that which the Scriptures do not only hold their peace: but also do speak the contrary. Yet the Papists (for lucre's sake) are not ashamed to defend the opinion of Purgatory, by the fancies and dreams of their own heads. They that die in the faith of Christ, in true confession, and acknowledging their sins, and with a true repentant heart, have no need after they be once dead, & gone out of this vale of misery, of the devotion and good deeds of their friends and kinsfolks. If we should but follow the authority and saying of the blessed Martyr Saint Cyprian. Contra Demetr. Tracta. primo. Who being a good while afore Saint Augustin, doth write after this manner. Tu sub ipso licèt exitu, et vitae temporalis occasu pro delictis roges Deum, qui verus et unus est, confessionem, et fidem eius agnitionis implores, venia confitenti datur, et credenti indulgentia salutaris de diuína pietate conceditur, et ad immortalitatem, sub ipsa morte transitur: That is to say. Although thou dost at thy very departing out of this world, and going down of this temporal life, pray unto GOD for thy sins, who is the true and only GOD, calling upon him, with a faithful confession, and acknowledging both of thine offences, and of his truth: Thus confessing and believing, thou hast free pardon and forgiveness, given and granted unto thee, of the mere goodness and mercy of God: And in the very death (even as soon as thou hast given up the ghost) thou passest unto immortality.  
Here do ye see, that by this holy Martyrs saying: if we do unfeignedly confess & acknowledge our sins, and repent from the bottom of our hearts, we do not only obtain a free pardon and forgiveness of our trespasses and offences, at the bounteous and merciful hand of God: but also in the very death itself, we pass unto immortality, that is to say, unto a life that never shall end.  
What shall then the devotion, and good deeds of our friends and kinsfolks profit us? can they better our estate? But then we shall have the fruition of the Godhead, and see God as he is: we shall be with jesus Christ in glory, and have the fellowship of all the blessed spirits, and souls of the righteous. What could be added to this felicity, I beseech you? the Scriptures do in all points agree with this holy Martyr. First Ezechiel, Cha▪ 18. doth cry out, saying. At what time soever a sinner doth repent him of his sins, from the bottom of his heart: I will put all his wickedness out of my remembrance, saith the Lord.  
Doth not the holy Ghost here, by the mouth of Ezechiel certify us, 
The Scriptures are sufficient testimonies for the faith of Christians.  that if we will with a true repentant heart, fly unto the mercy of God, and take hold thereupon (through faith in our saviour jesus Christ) our sins shall not only be forgiven us, but also clean put out of remembrance, & utterly forgotten? And wherefore I pray you? because of our own merits and deservings? because of the devotion, and good deeds of our friends, & kinsfolks, when we be dead▪ Hear what the Lord himself saith, by his Prophet isaiah. Chapt. 43. I am even he only, that for mine own sake, do put away thine offences, and forget thy sins, so that I will never think upon them. This verily aught to suffice us: for, here we have a promise that God will do away our sins, so that he will never think upon them. Not because of our own merits and deservings, nor yet because of the devotion & good deeds of our friends and kinsfolks, but only for his own sake, that is to say, of his mere goodness and mercy: Thus far of this matter.   

¶ Of the Supper of the Lord.  
hitherunto (good Christian people) of Purgatory have I spoken, I have disproved and confuted the opinion of our adversaries, touching these paper walls, and painted fires, by Scriptures and Doctors. Wherefore, if there be any here that thinketh there is such a place, let him examine the places which I have brought forth in confutation of the same, and then I hope he shall be converted to the confession of the truth, in saying there is no Purgatory. Now I purpose, by the almighty power of jehova, to speak somewhat of the supper of the Lord. The Papists keep much stir and great jangling, about this Sacrament: they say, that Christ is really, transubstantially, and bodily present, in the Sacrament of the Altar. They can show us but one place out of scriptures, 
The Papists have but one argument to allege, and the same is against themselves.  to make an argument thereby, for proof of transubstantiation: but the same place alleged, maketh nothing for them, it is no demonstration. We will bring out of Scriptures, and out of Doctors, sundry places that make for our purpose, in denial of the real presence of our Lord in the Sacrament.  
First, I will declare the name of this Sacrament, which hath been a great matter of burning and contention, amongst the Papists, it is called Missa, the Mass, but of this word, in all the Scriptures, I do not find one jot or syllable. For new things, new names are invented, by the novelty of the name. Missam rem esse minimè vetustam tutò licet conijcere: We may safely conjecture the Mass, to be a thing not of many years invented. We Christians call this Sacrament, as S. Paul called it, in his first Epist. Timo. 2. 1. Cor. 10. et. 11. Mensam Domini, coenam Domini, corporis et sanguinis communicationem, aut certè panis fractionem, eucharistian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut cum Latinis sacrum conuivium, sacrificium laudis, aut denique Dominici corporis et sanguinis sacramentum. The Table of the Lord, the Supper of the Lord, the communicating of the body and blood, or the breaking of the bread, or thanksgiving, or a holy feast, or the Sacrifice of praise, or the Sacrament of the body and blood of Christ. August. Ad Infants, Is cited by Beda. 1. Cor. 10. Quod videtis, panis et vinum est, et quod oculi vestri declarant manifestè. That which you see, is bread and wine, which also your eyes declare manifestly. Origen. 7. Hom. upon levit. Si literaliter sequimini verba scripta: (nisicomederitis carnem filii hominis, non habetis vitam in vobis) haec litera occidit.  
If lyterallie, ye follow the words that be spoken: (except ye eat the flesh of the son of man, ye have no life in you) this letter killeth. Who is so void of reason, that wresting these speeches unto the carnal sense, the meaning whereef is to be construed figuratively: will imagine that we ought to be borne in our bodies a new, as Nicodemus did? or to be fed with Christ's flesh carnally, as the Caphernaites did? What better imagination do the unlearned multitude conceive in these days, of the doctrine of their transubstantiation, delivered unto them by their great Doctors: 
The monstrous dishonour done unto God by these wicked shavelings.  For on this wise do these famous Christ-makers, instruct their auditory: that the bread which was bread, before the Consecration, altering the very substance of bread, is no more bread now, but turned into flesh: and that this also must believed without all question, that it is made the everlasting soon of God. What can be more absurd? and how comes this change to pass? I pray you forsooth, because Christ said: Hoc est corpus meum, This is my body. For this whole huge Chaos of confused transubstantiation is accomplished with these four words, by these Christ-makers. What? and did the Lord pronounce no more words, but these four only? what if he spoke in the Hebrew tongue, and expressed the whole action in two words only, after the manner of that Nation (Zoth guphi) because the phrase of the language, doth not for the most part express the verb (Est) but to admit he spoke four or five words: what? did he add thereunto no more besides: or did he speak nothing else, before or after, to make the very meaning and purpose of his speeches, more evident and manifest? And why do these fellows omit the circumstances, and not deliver the whole scriptures withal? why do they chop of the one half of Christ's proposition, and suppress in silence the chief part, whereby the meaning of Christ might appear more forcibly? For when Christ made mention of his body, that it might be eaten: he but giveth commandment, to take bread first, and to eat, Take ye (saith Christ) and eat ye. And forthwith making mention of his body, did say: This is my body, yet not simply nevertheless, but annexed immediately, That is given and broken for you: To wit, to signify unto them, unto the very substance of his natural body simply, but that the crucifying of his body, & the shedding of his blood, should become our food. From hence bubbleth out all the wellspring of error, that where our Lord and Saviour had relation to the efficacy & power of his Passion: the same the Papists do apply to the only substance of the flesh, as though we were to be fed with the Passion of his flesh. 
Note here.  But you will ask how the Passion of Christ feedeth, which is not eaten? forsooth, in the same manner, as the death of Christ doth nourish us, so doth his Passion feed us, not after a fleshly, but after a spiritual manner: not as it is chawed with the teeth, but as it is received into the heart. For than doth the death of Christ feed us, when it refresheth us: then is he eaten, when he is received by faith, and applied to our infirmities.  
Pascasius. 43. Chapter. Therefore we must thus think with ourselves, not how much is chawed with the teeth: but how much is received by faith and love, etc. Cyprian De coena Domini. Our abiding, and incorporation in him, is our eating and drinking, whereby we be united unto Christ, and made his body, not by any corporal, but by a spiritual manner, passing into us, etc. Christ said to his Disciples: Take ye, and eat ye, this is my body, which is given for you: do this as often as ye shall do it, in remembrance of me. What can be more evident, than the interpretation of this Supper, if the circumstances of the words, be scanned accordingly? For who is so blind that can not discern the fruits of the lords death and Passion, to be plainly signified here? For as much as in the very eating, himself saith: This is my body, that is given to be slain for you. Otherwise, why should he have added with all, Given to be slain: But that he would set down a plain testimony of the death of his body, rather than of any substance thereof, to the view of the Disciples? As if he should say: The time is now at hand, 
A comfortable consolation, worthy to be had in remembrance of all men.  wherein my body must be given to be slain for you, not for any of mine offence at all, but for your sakes, which death of mine shall procure everlasting life for you. After like sort and manner as this bread, which I give thus broken unto you to eat, doth pass into your bodies, and give nourishment thereto: Take ye therefore this bread, this bread which I give to every of you, and eat, and withal consider herein, not the natural bread which feedeth your bodies outwardly: But my body which being given to be slain and crucified for you, shall inwardly, and much more effectually, refresh you to eternal life. For my flesh, which I will give to be slain for the life of the world, is meat in deed, and my blood is drink in deed. john. 6. For your bodies do not so much live, by the nourishment of meat and drink, as your souls be fed within, with the crucifying of my flesh, and the shedding of my blood: without which you can have no remission of sins, no joyful resurrection of your flesh, no part or portion of eternal life. Therefore, let this which is given you in this Supper, remain for a perpetual Sacrament, and remembrance unto you, of the body which I will hereafter give for you. For I shall give my body for you into the hands of enemies, the Sacrament whereof I do here give into your hands.  
Whereby you may perceive (dearly beloved) that here be two things given by Christ, one unto us, the other for us: the first to be eaten, the last to be crucified: that one in the Supper, this other upon the Cross, Now, if you desire to know the substance of that which was given in the Supper, it was bread, and the Sacrament of his body: That which was given upon the Cross, was his body, and not a Sacrament. What then will you say? was not his body given at Supper? yes in deed, Christ's body was given there to the Disciples, neither after a bodily and corporal manner, for that corporal body was given to the jews, not in the Supper, but on the Cross, whereupon he gave his body corporally, not to the Disciples, but for the Disciples. Therefore that which he gave for his Disciples, was his body: that which he gave to his disciples, was the mystery of his body, yet was it one & the self same body, both that of the supper given to the Disciples: and that of the cross given for his Disciples, but yet not after the same sort, nor yet at the same tyme. For upon the Cross it was given to be slain corporally: in the supper it was given, not to be slain, but to be eaten, not corporally, to be grawne which their teeth, but to feed upon it in the bowels of their souls: namely, after a sacramental kind of receiving, not corporal. Therefore, it is not denied that the lords body was both given & eaten in the Supper? but not the body only, but together with the body, the sacrament annexed also withal: whereof the one appertaineth to the feeding of the bodies, the other, to the feeding of the souls. That which is received within in the soul, is the very body, not the Sacrament of his body. For as much therefore as these two do necessarily concur together in the holy supper, that the one can not be severed from the other: let us so join the one with the other, that we neither separate the body of Christ from the Sacrament, as the Papists do (which be so thoroughly wedded to the only substance of the body, as that they leave therein no substance at all of a Sacrament, but superficial and immaterial shadows: I know not what, hanging in the air, which serve to no purpose:) Neither let us so segregate the Sacrament again from the body, as that we leave nothing in the holy Supper but bare signs. cyril, Anathe. 11. Dost thou pronouce (saith he) this our sacrament to be man's food, and urgest the minds of the faithful irreligiously, to gross and carnal thoughts? and dost thou practise to discuss by man's sensual reason, the things which are conceived, by only and most exquisite faith? Hear what Christ saith in the interpretation of his own speech. Caro (saith he) non prodest quicquam, verba mea spiritus et vita sunt: Flesh doth not profit at all, my words be spirit and life. And dost thou cruel Cannibal, conceive & eat nought else, but the flesh of Christ? nor wilt thou permit one crumb so much of bread to remain, because it is called the body of Christ? But how many things do we hear daily, called by this or that name: when as in very deed they be not made the things whereof they bear the names. When the Disciple whom Jesus loved, was by Christ's own mouth, called the son of Marie: yet will no man be so witless, as to confess him to be the natural son of the Virgin Marie. So also the Prophet doth call flesh, a flower of the field: In the Gospel, john Baptist, is called Elias: Peter is named a Rock, so is he also called Satan. To conclude, throughout all the discourse of the Scriptures, what is more frequented, than this usual phrase of spéec he? and that things be called by this or that name: wherein notwithstanding is no alteration of nature, but the properties of things only noted. Theodoret. Christ did signify the signs which be seen, by calling them his body and blood, not changing the nature, but adding thereunto grace. Gelasius, Contra Eutichetem. Substantia panis et vini non mutatur: et sine dubio imago et similitudo corporis et san● guinis celibratur in actionem mysteriorum The substance of the bread and wine doth not cease: and without doubt the image and similitude of the body and blood, is celebrated to the action of the mysteries. Ambrose De mysterijs. Christus est in Sacramento, quia est corpus Christi: ideo nonest corporalis, sed spirituas lis cibus, etc. Christ is in that Sacrament, because it is the body of Christ: Therefore it is not corporal food, but spiritual. Whereupon the Apostle, speaking of the figure thereof: Because our fathers did eat the same spiritual food For the body of Christ is spiritual: the body of Christ is the body of a divine spirit. De con. Dis. Ambros. De sacra. Lib. 4. cap. 4. Even as thou hast received the likeness of death: so dost thou drink the similitude of blood. Hesychius in Levi. Lib. 1. Chap. 2. Hunc comedimus cibum in recordationem passionis Christi. We do eat this meat, receiving the memory of his passion. isaiah the. 25. Chap. And in this mountain shall the Lord of Hosts, make unto all people a feast of fatlings, even as a feast of meat and fined wines, and of fat things full of marrow, of wines fined and purified, etc. Wéereby it appeareth that his suffering, should be bread and food for all people in the world, and as it were an everlasting banquet, according to that prophetical promise. Esay the Prophet, the. 25. Chapter. And for that cause, lest the remembrance of his passion should wax out of mind: he commanded it to be done in the remembrance of him, and by the same memorial to show the lords death, until he come again. Whereby may appear without any difficulty, that the natural body is not eaten here, but the death of his body signified, and the remembrance thereof celebrated: Not the bread and wine turned into flesh and blood, but a Sacrament of our redemption, to be instituted in bread and wine. August. De consecrat. Dist. 2. This is it, that the heavenly bread, which the flesh of Christ is called after his manner, the body of Christ when as in deed it is the Sacrament of Christ's body. Rabanus Maurius. Lib. 1. Cap 31. Sacramentum una res est, efficacia sacramenti alia res est: Sacramentum convertitur in nutrimentum corporis: virtute sacraments honour aeternae vitae obtinetur. The Sacrament is one thing, the efficacy of the sacrament is an other thing: the Sacrament is turned into the nourishment of the body, by the efficacy of the sacrament, the honour of everlasting life is obtained. Origen upon Matthew writeth after this manner. Panis (saith he) qui verbo Dei sanctificatur, quantum ad materiam et substantiam, in ventrem descendit, et in latrinam eucitur. The bread which is sanctified by the word of God, touching the matter and substance thereof, goeth down into the belly, and is thrown out into the draft, etc. If that be bread which after sanctification goeth down into the belly, according to the testimony of Origen: with what face will the Papists, deny it to be bread? Again, on the other side, if according to the Papists opinion, there remain no crumb of substance at all: Whereof then shall that be a substance, which Origen doth ascribe to the bread? To the same effect may Augustine, De consecra. Disti. 2. be produced a witness of antiquity, not to be rejected. The heavenly bread (saith he) which is the flesh of Christ, is after this manner called the body of Christ, being in very deed the Sacrament of Christ's body, etc.  
If it be a sacrament of the body, how is it the very body? again, if because it is called the body of Christ, it be therefore Christ's flesh: what should let, but that by the same argument, Peter should be Satan, because he is called Satan? Moreover, if the nature of Sacraments be such as to be called by the name of the things which they signify: Let the Papists take away the substance of bread, what shall be left in the accidentary forms, that may either supply the name of a body, or represent the likeness of a body in any respect?  
You have heard (good Christian people) both by the Scriptures and Doctors, that there is no transubstantiation in the Sacrament of the lords Supper. Who is therefore of so perverse mind, that will not persuade himself, that these words, Take ye, eat ye: This is my body, to be a Sacramental speech, and mystical: and aught to be expounded simbolically, and according to the meaning? For the bread is a Sacrament, sign, or pledge of the body of Christ. I have given you to understand, by many evident reasons, that these words of our Lord, This is my body: ought not to be taken according to the gross literal sense: but to be expounded mystically or sacramentally, for the bread remaineth in his substance, & is not changed into the substance of the body of Christ. In like manner the natural body of Jesus Christ (the which being given once for us, & raised from death, is ascended into heaven,) is not hid nor enclosed under the kind or form of bread. For the Angels of God speaking of this body, bear witness thereof, and say. Acts. 1.11. Hic jesus, qui assumptus est à vobis in coelum, sic veniet quemadmodum vidistis euntem in coelum. This same lesus which is taken up from you into heaven, shall so come, even as you have seen him go into heaven. In like manner S. Peter saith. Act. 3.21. Quem oportet quidem coelum accipere usque in tempora restitutionis omnium, quae loquus ●us est Deus per os omnium sanctorum suo●um, à seculo Prophetarum. The heaven must receive jesus Christ, until the ●yme that all things be restored, which God hath spoken by the mouth of his holy ones, from the time of the Prophets. Saint Paul saith also: jesus Christ after he hath offered one sacrifice for sins, is set down for ever on the right hand of God, from hence. forth, tarrying till his foes be made his footstool. Wherefore, we read that Saint Augustine, writing to Dardanus, said rightly, and according to the Scriptures: Christ as he is God, is all wholly present in every place, but, according to the measure and property of a true body, he hath his place, in some one place of heaven, he hath given immortality to his body (in the glorification thereof.) After this form he is not to be thought to be diffused, and spread abroad every where.  
Wherefore we must take good heed, that we do not so affirm the divinity of the man (Christ) that we take away the truth of (His) body. For our person, is God and man, and out Christ Jesus, is both two, being every where, in that he is God: but being in heaven, in that he is man. Yea and this author hath left in his books these things and many other like both Catholic, and according to the true sense of the Scripture, agreeable to this matter. Moreover, the Catholic verity suffereth us not to feign, that Christ hath two bodies. But if you take the words of the letter, This is my body: without the blessed body of the Lord, being set at the Table with his Disciples, gave unto them also, I know not what other body: for he could not give himself with his own hands, unto his Disciples. Therefore with his true body, and with his hands, he delivered unto his Disciples, the Sacrament of his only body. Hereupon it followeth, that the faithful, acknowledging the Sacrament & mystery, receive with their mouth, the sacramental bread of his body: But with the mouth of the spirit, they eat the very body of the Lord. He is eaten in such sort, as he may be eaten, that is to say, spiritually by faith: As the Lord himself expoundeth this mystery unto us at large in Saint john the. 6. Chapter. Neither have the purest Doctors of the ancient Church, taught any otherwise: yea, and this place may well be applied to the words of the Lord.  
For seeing our Lord hath but one true body, the which he gave up to death for us, and that in these two places, he speaketh of this self same body: it seemeth unto me, that this place of S. matthew, aught to be expounded by that of S. john. Seeing that Saint Augustin, also in his third book of the agreement of the evangelists, supposeth that S. john speaketh not of the institution of the Supper of the Lord: because in an other place he had set forth this matter at large. All the ancient Doctors of the Church, 
Neither the sufficiency of the scriptures, nor authority of the Doctors can satisfy the Papists.  speaking of the Supper, allegeth the Supper of the Lord. Yet for all that, the Papists ever have in their mouths transubstantiation, transubstantiation.  
Though both Scriptures & Doctors writ against them, yet so void they are, of reason and common sense, and so blockish, that they will embrace signs, for things themselves: they turn that to worshipping & kneeling, which was delivered for a thankful remembrance by most agreeable application. The Devil hath so bewitched their senses and understanding, that they think, they make God every day, as oft as they list, having none authority of the most holy Scriptures, but as they wrist it, and wring it, for their own purposes. For jesus Christ at his last supper, took bread and gave thanks, and broke it, and gave it to his Disciples, and said: Take, eat, this is my body: and he likewise took the cup, and gave thanks, and gave it them, saying: drink ye all hereof, this is my blood in the new Testament, which shall be shed for many, for the remission of sins. Now, to come to our purpose, where as these heretics do take authority upon these words. Hoc est corpus meum: that is to say, This is my body. 
The horrible blasphemy of the Papists used in their Mass.  Doth it follow by the holy scripture, that they, when they have said these words over the bread: should create a material flesh, blood and reins, yea, the self same body, that the blessed Virgin Marie did bear, as these Antichristes say they do? I do answer no, for when Christ broke the bread, and blessed it: doth it follow, that it was his body in deed, and there remained no more bread? if they say no, I answer, no more do we: if they say yea, then if the bread was not crucified, he gave it to his Disciples, and they did eat: did they eat Christ's body, or no? I mean the very self same body, that was borne of the Virgin Marie, if they say, no: I answer, no more do we: if they say yea, then died he not for us: For could he die for us, when they had eaten him up afore?  
But this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is my body, was the sweetest word that they could find out in all the whole Testament, 
The poor people much deceived by the Papists.  to blear men's eyes with a false God, compelling the people to kneel on their knees, and hold up their hands, which is abominable, and detestable Idolatry. But here is a question to be demanded of these holy Gentlemen, the Godmakers: When they make God, whether do they make him at once or twice? for they say, 
Note here  that there remaineth no material bread after the Consecration, but the very natural body, that Marie bore, flesh, blood, & bone: Then doth it follow, that we worship a false God in the Chalice: Then will they say, as shameless jugglers, that they Consecrate the very self same substance in the wine, that they do in the bread, whereby it doth appear manifestly, that they are false Sacrilegers, robbers, and thieves of the lay people. For at Easter they give them a dry body, without blood, for they give them Wine unconsecrated, this is once true and manifest: But what will these jugglers say? forsooth, even as they have all said, Heretic, Heretic, blearing men's eyes with such blind examples, saying: even as there is a glass, and many faces seen in the glass, so likewise may a multitude of people receive the substance at one word. Ah false feigning jugglers. As there be many faces, (saith he) in the glass, 
Note here  and but one glass: I answer, if I see myself in the glass, doth it follow that I have a face still in the glass, & an other in my head? Or when a great number of faces, is seen in one glass, it is not to note that there are faces in deed, but the similitude of faces: no more is it to be believed, that this bread is Christ's body that Marie bore, for that it doth but represent the body.  
I would demand this question, that I speaking the word with reverence, might not make Christ's body, as well as they? they will say no: wherefore? because we are not elect & chosen: let them answer to this question. Doth the word give virtue to election, 
Note here for an especial instruction.  or election to the word? If the they say, that election giveth virtue to the word, than I prove the word of no virtue, & then how can they make God with it? If they say, that the word giveth virtue to the election: then I prove that all men, speaking the word, may do as much in it, as they: For the word taketh effect in the spirit, and not in the flesh: this argument can not be denied, except they make God partial. If a man should demand by what authority they make God? they will say by the word.  
Oh crafty jugglers, God made the world in sire days, and rested the seventh day: he made Sun, Moon and stars: he made birds, beasts, fowls, and fishes, worms, serpents, stones, herbs, grass, and every thing of the same word: and the same words wherewith he made all these things, do remain main still in the Bible, and yet can it not make any of these things, neither bread, nor beast, nor nothing else, yet will they make the maker of all these things, and say, they do it by the word, & the word that made all these things, remaineth still in the Bible, and yet can they not do it.  
Now to come to the word that they make God of, that is, Hoc est corpus meum, which is to say: This is my body. 
Behold the blind perverseness of the Papists.  In the. 10. of john, Christ saith, I am the door: doth it follow that he is a door in deed? no forsooth, I think but that a door is to hard for any man to eat, they would have taken that place of scripture to make God: Though Christ said, I am the door, it followeth not, 
Note here  that he was a material door: no more doth it follow, that this word, Hoc est corpus meum, This is my body: to be the same body, that Marie the Virgin bore, it is plain error, and they are foully deceived. For when Christ said, This is my body, that shall be given for you: the word that he spoke was himself, & himself was the word, or else must the bread have been crucified, as is afore which I will prove by the manifest scriptures. Christ saith in the 6. of john. I am the living bread that came from heaven, your fathers did eat Manna in the desert and are dead, but I am the bread of life. So it demonstrateth that Christ was the bread, 
Note here  which was given for us: but these Gentlemen say, that the bread is he. Now here is all the controversy between the Christians and the Papists. Christ faith, that he is the bread that was given for us, or broken for us: the Papists say that the bread is Christ, now, how can we agree? for we say, as Christ saith, that he is the bread, & these Gentlemen say, that the bread is he: mark well the scriptures. Paul saith: That which I received of God, I gave unto you. Let them answer me to this, did Paul receive any thing of the Lord, but his word? for Paul was not with the Lord at the supper, to receive any other thing. Oblinde creatures, they wots not what they do, will they have the blood of witness of jesus Christ required at their hands still? O good christian brethren, for the tender mercy of our Lord & saviour jesus Christ, believe not this erroneous doctrine of the Papists, worship not a wheaten God. In the. 6. Chap. of john, Christ saith: The bread which I will give you, is my flesh, which I will give for the life of the world. Here you may perceive that the bread that Christ gave us, was his flesh, Ergo, his flesh was the bread that he broke, which was himself, & himself was the word, and his word was his body, which was given for the life of the world. Then strove the jews among themselves, & said: How can this fellow give us his flesh to eat? for they took it carnally, as our clean fingered Gentlemen, do now a days, thinking the they should have eaten him up, flesh blood & bones? jesus said unto them, john. 6. Except ye eat the flesh of the son of man, ye have no life in you, for whosoever eateth my flesh, & drinketh my blood, hath everlasting life. And I shall raise him up at the last day, for my flesh is very meat, and my blood hath everlasting life, and I shall raise him up at the last day, for my flesh is very meat, and my blood is very drink: and whosoever eateth my flesh, and drinketh my blood, abideth in me, and I in him.  
Now I told you afore, that Christ was the bread that was given for us: and even as the material bread feedeth the body, so this lively bread feedeth the soul. And Christ speaketh here of his flesh and blood, which was offered in sacrifice, for our salvation, and our redemption, as john saith, Chap. 1.8. The word became flesh, and we see the glory of it, as the only begotten son of the Father: and who so doth believe this, doth eat Christ's flesh, and drinketh his blood: But not as these Papists do, for they say that they crash him with their teeth carnally, 
Oh abominable blasphemy.  the same body that Mary bore, but they which receive him in a Christian Communion, receive him by faith. For Christ said (Hoc facite in meam commemorationem) Do this in remembrance of me. And whosoever believeth, that this body was done upon the Cross for his salvation, and that the shedding of his blood, is for the remission of his sins, taken in the remembrance of Christ's death: eateth Christ's body, and drinketh his blood spiritually. God grant we may do so, for our own soul's health. Amen. Thus much briefly, touching the supper of the Lord.   

Against men's Merits and righteousness.  
Great controversy and disputation there is between the Papists and us Christians, touching men's merits & righteousness. The Papists say that they are justified by good works and not by faith. We say that Sola fides justificat omnes: Faith alone justifieth all men. It is marvelous (dearly beloved) to see with what rashness and boldness justification of works is commonly debated: yea, and it is to be seen, how none do more boldly or with fuller mouths (as the saying is) prate of the righteousness of works, than they that are monstrously sick of open outward diseases, or be ready to burst with inward vices: That cometh to pass, because they think not upon the righteousness of God, whereof (if they had never so little feeling) they would never make so great a mockery of it. And truly it is out of measure lightly regarded, when it is not acknowledged to be such and so perfect, that nothing be imputed unto it, but every way whole & absolute, and defiled with no uncleanness, such as never was and never shall be able to be found in man.  
It is in deed easy and ready for every man in schools to talk vainly upon the worthiness of works to justify men, but when they come into the sight of God, such dalliances must avoid, because there is earnest doing used, and no trifling strife about words. To this, to this I say, we must apply our mind, if we will profitably inquire of true righteousness, how we may answer the heavenly judge when he calleth us to account. Let us think him to be a judge, not such a one as our own understandings do of themselves imagine: but such a one as he is painted out in the Scripture, with whose brightness the stars shallbe darkened, by whose strength the hills do melt away, by whose wrath the earth is shaken, by whose wisdom the wise are taken in their subtlety, by whose pureness all things are proved unpure, whose righteousness the angels are not able to bear, which maketh the innocent not innocent, whose vengeance when it is once kindled, pierceth to the bottom of hell. If he, I say, sit to examine men's doings, who 〈…〉 pear assured before his throne? Who shall dwell with a devouring fire, saith the prophet isaiah 3.34. Who shall abide with continual burnings? he that walketh in righteousness and speaketh truth, etc. But let such a one come forth whatsoever he be, but that answer maketh that none cometh forth, for this terrible saying soundeth to the contrary: Lord if thou mark our iniquities, Lord, who shall abide it? Truly all must needs immediately perish, as it is written in another place: Shall man be justified if he be compared with god? or shall he be purer than his maker? Behold, they that serve him are not faithful, & he hath found perverseness in his Angels. How much more shall they that dwell in houses of clay, & that have an earthly foundation, be consumed with moths? They shallbe cut down from the morning to the evening. Behold, among his Saints there is none faithful, and the heavens are not clean in his sight. job. 15.15. How much more is man abominable and unprofitable, which drinketh iniquity as water?  
I grant in deed that in the book of Job, is mention made of a righteousness that is higher than the keeping of the Law, and it is good to understand this distinction, because although a man did satisfy the Law: yet he could not so stand to the trial of that righteousness that passeth all senses. Therefore although job be clean in his own conscience, yet he is amazed and not able to speak, because he seethe that the very Angelic holiness cannot appease GOD, if he exactly way their works. But I therefore will at this time overpass that righteousness which I have spoken of, because it is incomprehensible: but only this I say, that if our life be examined by the rule of the written law, we are more than senseless, if so many curses wherewith the Lord hath willed us to be awaked do not torment us with horrible fear, and among other this general curse, Cursed is every one that doth not abide in all the things that are written in the book. Finally all this discourse shallbe but unsavoury and cold, unless every man yield himself guilty before the heavenly judge, and willingly throw down and abase himself, being careful how he may be acquitted to this, to this I say, we should have lifted up our eyes to learn rather to tremble for fear, then vainly to rejoice. Indeed, easy it is, so long as the comparison extendeth no further than men, for every man to think himself to have somewhat, which other ought not to despise, but when we rise up to have respect unto God: then suddenly that confidence falleth to the ground & cometh to nought, & in the same case altogether is our soul in respect of God: as man's body is in respect of the heaven. For the sight of the eye, so long as it continueth in viewing things that be near unto it, doth show of what piercing force it is, but if it be once directed up to the sun, them being dazzled and dulled with the too great brightness thereof, it feeleth no less feebleness of itself in beholding of the same, than it received strength in beholding inferior things. Therefore let us not deceive ourselves with vain confidence, although we count ourselves either equal or superior to other men: but the is nothing to God, by whose will this knowledge is to be tried. But if our wildness cannot be tamed with these admonitions, he will answer to us as he said to the pharisees in Luke 16.15. You be they that justify yourselves before men: but that which is high to men is abominable to God. Now go thy way and proudly boast of thy righteousness among men, while God from heaven abhorreth it, but what say the servants of of God that are truly instructed with his spirit? Enter not into judgement with thy servant, because every living man shall not be justified in thy sight. Another saith, Although in somewhat divers meaning, man cannot be righteous with God, if he will contend with him, he shall not be able to answer one for a thousand. Here we now plainly perceive what is the righteousness of God, even such as can be satisfied with no works of men, to whom when be examineth us of a thousand offences, we cannot purge ourselves of one. Such a righteousness had the same instrument of God Paul conceived, when he professed that he knew himself guilty in nothing, but that he was not thereby justified, And not only such examples are in the holy Scriptures, but also all godly writers do show that they were always of this mind. So Augustine ad Bonifacium Lib. 3. Cap. 5. sayeth: All the godly that groan under this burden of corruptible flesh, and in this weakness of life, have this only hope, that we have one Mediator, jesus Christ the righteous, and he is the appeasement of our sins, Why, saith he, if this be their only hope: where is the confidence of works? For when he calleth it only, he leaveth none other.  
And Bernard super Cant. 6. And in deed where is safe and steadfast rest and assuredness for the weak: but in the wounds of the saviour? And so much the surer I dwell therein, as he is mightier to save. The world rageth, the body burdeneth, the devil lieth in wait: I fall not, because I am builded upon the sure rock, I have sinned a grievous sin, my conscience is troubled, but it shall not be over troubled, because I shall remember the wounds of the Lord. And hereupon afterwards he concludeth: Therefore my merit, is the Lords taking of mercy, I am not utterly without merit, so long as he is not utterly without mercy. But if the mercies of the Lord be many, than I also have as many merits. Shall I sing mine own righteousness? for that is also my righteousness, for he is made unto me righteousness of God.  
Again in another place, S. Augustine in Psal. Quihabitat. Ser. 15. This is the whole merit of man, if he put his whole hope in him that saveth whole man. Likewise where retaining Peace to himself he leaveth the glory to God. To thee (saith he) let glory remain undiminished: it shall be well with me if I have peace. I forswear glory altogether, lest if I wrongfully take upon me that which is not mine own: I lose also that which is offered me. And more plainly in another place he saith, in Cant. ser. 13. Why should the Church be careful of merits, which hath a surer and safer way to glory upon the purpose of God? So there is no cause why thou shouldest ask by what merits we hope for good things, specially when thou hearest in the prophet, I will do it, not for your sakes, but for mine own sake, saith the Lord. It sufficeth for merits, to know that merits suffice not. But as it sufficeth of merit not to presume of merit, so to be without merits, sufficeth to judgement. Whereas he freely useth this word merits for good works, we must therein bear with the custom, but in the end his purpose was to make hypocrites afraid, that wildly range with licentiousness of sinning against the grace of God, as afterward he expoundeth himself saying, Happy is the Church that neither wanteth merits without presumption, nor presumption without merits. It hath whereupon to presume, but not merits. It hath merits, but to deserve, not to presume, therefore it presumeth so much the more boldly, because it presumeth not, having large matter to glory upon, even the many mercies of the Lord.  
This is the truth, the exercised consciences perceived this to be the only sanctuary of safety, wherein they may safely rest themselves when they have to do with the judgement of God. For if the stars that seemed most bright in the night season, do lose their brightness with light of the Sun, what, think we, shall become even of the rarest innocency of man, when it shall be compared with the pureness of God? For that shallbe a most severe examination, that shall pierce into the most hidden thoughts of the heart. And (as Paul saith) Shall reveal the secrets of darkness, & disclose the hidden things of the heart, which shall compel the lurking and unwilling conscience to utter all things that now are fallen out of remembrance.  
The Devil our accuser, will press us, which is privy to all the wicked deeds that he hath moved us to do. There, the outward pompous shows of good works, (which now only are esteemed) shall nothing profit us. Only the pureness of will shall be required. Wherefore the hypocrisy (not only whereby every man knowing himself guilty before God, desireth to boast himself before men) but also wherewith every man deceiveth himself before God (as we be all inclined to flatter ourselves) shall fall down confounded, howsoever it now be proud with more than drunken boldness, they that bend not their wit to such a sight, may in deed for a short time, sweetly and pleasantly frame a righteousness to themselves, but it is such a righteousness as shallbe by and by shaken away from them at the judgement of God: Like as great riches heaped up in a dream, vanish away from men when they wake. But they that shall earnestly, as it were in the sight of God, inquire of the true rule of righteousness certainly find that all the works of men, if they be judged by their own worthiness, are nothing but defilings and filthiness: That which among the common people is accounted righteousness, is before God mere wickedness: that which is judged purity, is uncleanness: that which is reckoned glory, is but shame.  
From this beholding of the perfection of God, let it not grieve us to descend to look upon ourselves, without flattery or blind affection of love, for it is no marvel if we be all so blind in this behalf, forsomuch as none doth beware of the pestilent tenderness towards himself, which (as the scripture crieth out) Naturally sticketh fast in us all. To every man (saith Solomon, Proverb. chap. 21. vers. 2. & 16. His own way is right in his own eyes. Again, All the ways of man seem clean in his own eyes. But what? is he acquitted by his blindness? no: But (as he further saith in the same place) the Lord weigheth the hearts, that is to say, while man flattereth himself by reason of the outward visor of righteousness that he beareth in resemblance: In the mean time the Lord with his balance examineth the hidden uncleanness of the heart.  
Therefore seeing we see nothing profit with such flatterers, let us not wilfully mock ourselves to our own destruction. But that we may train ourselves rightly, we must necessarily call back our conscience to the judgement seat of God. For we do altogether need his light to disclose the secret foldinges of our perverseness, which otherwise lie too deeply hidden. For then, and never till then, we shall clearly perceive what is meant hereby, that man being rottenness, and a worm, abominable & vain, which drinketh wickedness as water, is far from being justified before God. For who should make that clean that is conceived of unclean seed? not one man. Then shall we also find that by experience, which job said of himself, chapter 19  iustificare me voluero, os meum condemnabit me: si innocentem ostendero, prawm me comprobabit. If I will go about to show myself innocent, my own mouth shall condemn me: If I will show myself righteous, it will prove me wicked. For that is not meant of one age only, but of all ages, which the Prophet in old time, of Israel, that all went astray like sheep, that every one turned aside to his own way. For he there comprehendeth all them, to whom the grace of redemption should come, and the rigorousness of this examination ought to proceed so far, till it subdue us, so that we be fully thrown down with all, and by that mean, prepare us to receive the grace of Christ. For he is deceived that thinketh himself able to receive the enjoying of this grace, until he have first thrown down all haughtiness of mind.  
This is a known saying, that God confoundeth the proud, and giveth grace to the humble. O, I would to God that men would no longer trust to their own righteousness, but give place to the mercy of God, that they do not presumptuously advance themselves, nor reprochfullye triumph over others, but unfeignedly submitting themselves before God, acknowledging their own misery and neediness, at last yield to the truth, and say with us, and with S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non est justus, ne unus quidem: there is none righteous, no not one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is none that doth good, no not one. Ex operibus Legis non iustificabitur omnis caro in conspectu eius. By the works of the Law shall no flesh be justified in his sight.  
Again to the Rom. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Abraham were justified by works, he hath wherein to rejoice, but not with God.  
Again. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ways of sin is death: but the gift of God is eternal life through jesus Christ our Lord.  
Again, to the Rom. 10.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They being ignorant of the Righteousness of God, and going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God. Again in the 11. chap. 5. ver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Even then, so at this present time is there a remnant through the election of grace, and if it be of grace, it is now no more of works, or else were grace no more grace. But if it be of works, it is no more grace, or else were works no more works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath given to him first, & he shallbe recompensed, for of him, and through him, & for him, are all things, To him be glory for ever. Amen.  
Again to the Cor. 1. Epist. and 4. chap. 4. ver. Nullius omnino rei mihi conscius sum, sed non per hoc iuctificatus sum, caeterum qui me judicat Dominus est. I know nothing by myself, yet I am not thereby justified, but he that judgeth me is the Lord. S. Paul in his 2. Chapter to the Ephesians 8. verse, Gratia enim estis saluati perfidem, idque non ex vobis, Dei donum est, By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not works, lest any man should boast himself. 2. Tim. 1.9. Qui saluos fecit nos, & vocavit vocatione sancta, non secundum opera nostra, sed secundum suum propositum, & gratiam, quae that a quidem est per Christum jesum ante tempora aeterna. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through jesus Christ, before the world was. Titus. 3.5. Non ex operibus quae sunt in justitia, quae faciebamus nos, sed secundum suam misericordiam saluos nos fecit per lavacrum regenerationis, ac renovationis Spiritus sancti. That is, Not by the works of righteousness which we had done, but according to his mercy, he saved us, by the washing of the new birth, and the renewing of the holy Ghost, that we being justified by his grace, should be made heirs according to the hope of eternal life. 1. john. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Herein is love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins. In the 9 ver. We love him because he loved us first. To the reve. 21.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will give to him that is a thirst, of the well of the water of life, freely,  
Many other places of Scripture could I allege against men's merits & righteousness: but these already alleged, may suffice any Christian man. Now briefly will I see what the Doctors speak against this matter of justification by good works. Origene in his 4. book, and 4. Chap. I do scarcely believe that there can be any work that may of duty require a reward.  
basil upon the Psalm 32. He that trusteth not in his own good deeds, nor hopeth to be justified by his works, hath the only hope of his salvation in the mercies of God.  
Hilary upon the 118. Psalm. If we fast once, we think we have satisfied. If out of the barns of our household store, we give somewhat to the poor, we believe that we have fulfilled the measure of righteousness: But the Prophet hopeth all of God, and trusteth all of his mercy.  
Jerome upon the 64. Chapter of Esay, If we behold our own merits, we must be driven to desperation. Upon the. 3. Cham to the Ephesians. In Christ jesus our Lord, in whom we have boldness and liberty, to come and trust, and affiance by the faith of him, not through our righteousness, but through him, in whose name our sins be forgiven. In his first book against the Pellagians. Our righteousness doth not confist of our merits, but of the grace and mercy of God. Augustin in his, 50. Book of Homyles. 14 Hom. Did not he give, that thou mightest fight a good fight? if he himself did not give, what was it that thou sayest? In an other place, I laboured more than all they: yet not I, but the grace of God within me, behold thou sayest, I have ended my course, did he not also give unto thee that thou shouldest finish thy course? If he gave not unto thee, that thou shouldest finish thy course: what is it, that thou sayest? In an other place, It lieth not in the willer, nor in the runner, but in God that showeth mercy. I have kept the faith: I acknowledge and allow it. I confess and grant, that thou hast kept the faith: but except the Lord doth keep the City: he watcheth in vain, that doth keep it. Pardon me O Apostle, I know nothing of thine own, but evil. Pardon us O Apostle, we say so, because thou hast taught us. Therefore when he crowneth thy merits, he crowneth nothing, but his own gifts. Thus you have heard (dearly beloved) what both scriptures and Doctors writ against men's merits, and righteousness: Wherefore I pray you, in the name of Christ, to embrace the truth.  
THus was the Sermon ended at Room in the year of our Lord. 1578. in the month of May: which Sermon is registered only for this cause, the if I should revolt from Papistry, mine own writing which is registered should condemn me to the fire, for pardon there were none. Otherwise, if they had not registered this Sermon, I might have forsaken Papistry, & without any fear of burning, I might have repaired unto them, & be reconciled to the romish Church again. But now, if I were so wicked & lewd, by means of my Sermon registered at Room, the Pope himself, could grant me no pardon, according to their own laws: But without any fail I should be burnt as an Heretic, for thus term they Christians. But God defend me from their claws, & strengthen me in his faith, & grant me patience unto the end, and in the end. God grant me an heart to love him, and obey my Sovereign, Queen Elizabeth: During her life, I hope the Papists shall not burn me, God grant her Grace many years, to reign with much felicity, increase of honour, and joy of health, both of body and soul. Pray well, O England, for her Majesty, for truly thou hast much need, thou knowest the cause as well as I, wherefore the same I do omit to write. This book is ended, Momus hold thy peace, for there was never Momus that ever thrived, unless he became a mome for his labour. Men will say (as they have done before this time,) that this Book was the labour of other men, as they say the other was: It is well known of twenty, and not so few, that I had the help of none, in this book, neither in the first book, which was called my Recantation. All the help I had, was of God and my books, as for other help had I none: not so much as one sentence or clause had I, by other men's industry, to be written in my book. This have I spoken, not to win praise, or that I should seem to be counted learned, before I be: But I thought it good so much to write, to certify the Readers, how falsely I am accused, and slandered, and what untruths the Papists report of me. I crane no more of them, than they would of me, in the like case, to speak no more than truth is: And let them not spare, to report that which is truth: so shall they (as I think) neither displease God, nor molest their own conscience. And before the any man ought to believe them, in misreporting aught of me, let them first try & examine their words, whether they be true or false, and as they have proved their words, so let them believe. Thus I have ended to write any farther, to God be praise, & unto me to accomplish, what to a Christian belongeth. If you like this simple work of mine, expect for a better, which I hope to God ere it be long, shallbe brought to light, to the misliking of the Papists, and to the discredit of their hypocritical Religion, and to the profit of the Christians, and advancement of the undoubted truth of the Gospel.   
FINIS.  
Et Laus Deo.  Dum spiro spero, vita mors, coelum gehenna.  

Livoris et malevolentiae Papistarum, brevis atque dilucida narratio, et explicatio.  
PApistarum animos ita distractos; atque discerptos esse video, ut nihil inconstantius aut miserius fingi possit. Duobus retrò annis, summo me prosecuti sunt amore: nunc odio incenduntur, et varia in me convicia atque maledicta certé indign spargunt: prôh dolor, quid scripsi? quid feci? quid lobuutus sum, quod non viro libero idoneum, quod non Christiano congruens, quod non ingenuo dignum? Cum hostes hamani generis sempiterni animam meam obsederant, et ad eam laniandam acriter incitati fuerant, cum spinis obsita, tenebris obducta, mortiferisque cincta periculis fuerat anima mea, nemo Romanistarum, erat qui mihi non favebat, et qui optimam opinionem de me non habebat: sed iam quia Christus salutarem vulneri meo medicinam adhibuit, et mihi homini misero benignitatis suae lucem porrexit, et ad spem salutis excitavit: pessime de me loquuntur, sic furiarum iaculis agitantur, sic in varias partes impetu quodam rabido concitantur (cum impietas religion is suae omnibus patefacta sit) ut nullum sermonem habere possint, quo me calum nijs, et vituperijs non afficiant. Quid excogitari potest amentius? quid magis furiosum atque turbulentum, quam animum hostili odio imbutum habere, simultates atque inimicitias ex invidia et aemulatione conceptas, in illum tantùm exercere, qui non plus loquitur quam probare potest. Venit interim in mentem mihi admirari, quibus rebus adducti plerique Papistae, tantum mendaciis atque figmentis tribuant, ut easummis honoribus decoranda, et omnibus ornamentis afficienda esse putent: ut gravis illorum mendax est conditio, vereor ne exitus multo sit acerbior. Qui magna fingendi delectatione ducitur, verendum est ne sempiternas exoluat poenas. Quamdiu possint liberè de me mendacia dicant, et quando ulteriùs in medacijs fingendis progredi nequeant, desinant tunc mentiri: et si me vincunt ingenio, et si eruditione superant, non certè (Deo adiuuante) propter ingenij tarditatem me deludi sinan, ego ad evangelicae veritatis fidem, officia vitae dirigam et Christum deprecabor, ut mihi fidem adaugeat, et ab illa recidere minimè patiatur, ut odio prosequar religionem Papistarum, quae fausta nunciat, et perniciem comparat: quae spem virtutis ostendit, et ingum durissimae servitutis imponit: quae specie praesentis iucunditatis allicit, et postea multis curis animum et moestitia ingenti solicitat: quae viam in coelum se monstraturam esse pollicetur, et homines illius ope fretos, in miseriae perennis terminum praecipites exturbat. Collwio Papistarum fremat, quantum lubet, et quantum potest inclamet: nec enim meum est, nee id mihi munus assignatum patitur, vel perturbari convitijs, vel ad omnia maledicta respondere. Ego nunquam aliquem illorum maledicto lacessivi. Liber meae recantationis, quem in lucem edideram, quem universi Papistae Anglicani et Wallici, maledictis lacerant, nullum verbum contumeliosum habet, nisi fortassè querelam iustissimam, et errorum et flagitiorum explicationem verissimam, convitium appellare velint: et tamen quasi apri feroces telo venenato confixi, in me furentér irruunt: tantum veró abfuit, ut contumelijs suis cōturbarer, ut saepe mihi risum ista suae linguae petulantia moverent. Christum optimum maximum oro, et obtestor per sanguinem illius, pro omnium salute profusum, per vulnera, per acerbissimun cruciatum, per mortem, qua morti necem intulit, per victoriam, quam de Satanae imperio consecutus est, ut omnes adversarios nostros erroribus liberet, et splendore sui luminis illustret, et ad fidem, et religionis sanctissimae consensionem, et Ecclesiae septa reducat, spiritusque sui praesidio tueatur, ut simul eadem vitae perennitate perfruamur. Amen.  
¶ Per me miserum, non hominem, sed vermem, non foelicem, sed infaustam, non bonam, sed improbam creaturam. I. N. multis curis et cogitationibus excubantem atque pernoctantem.  
Non dubito, quin aliqua in hoc libro commissa sint, sed non multa, et non magni momenti fore confido.   

A confutation of the Oration made before the 4. Cardinals, and the dominican Inquisitor.  
GEntle Reader, both for mine own credit, and to gain thy friendly courtesy: I am to speak somewhat as concerning my obstinacy in my Oration, which perhaps will be lightly reproached of the wilful, and may yield some cause of misliking to the wise. First, consider the person before whom it was presented, next the place, and lastly the error wherein I was myself. Being then (unto my no small grief now) a contemner of God's true religion, and a delighter in that abominable and babylon sect: I spoke that against the Protestants, which neither they nor I could justly verify: for no greater delight have the Papists, then by lies and wicked reports to abuse the Protestants, defaming our Ministers they care not how, and belying their lives, they care not in what. The which I hearing, and as then perfectly believing: upon their words I reported, that which I am heartily sorry for. And yet I have good hope, that considering I was then a Papist, living in error and idolatry, and am now in the truth, embracing the same in the very bowels of my soul: the remainder of my life shall cut off the remembrance of mine offence, and my duty faithfully and truly discharged, shall stop the mouths of all mine enemies. Thus loath to be over tedious to thee, and to come into any ill reproach myself: I desire thee to respect me as I am, not as I was, and to forget my folly, on the establishing of my faith. In hope whereof, I commit thee to God, whom I pray to bless thee with his heavenly providence, and increase my faith, to thy comfort and profit. Amen.  
J. Nichols.  
FINIS.   

❧ Vtilis et pia precatio, ab omnibus Christianis dici digna, mané atque vesperì.  
ILle divinus spiritus, qui coelum et terras tuetur et regit, Reginan Elizabetham defendat ac protegat, procreator mundi omnes suos inimicos extinguat, et funditus deleat: Suorum honorabilium virorum a conciliis Iehoua conseruator sit, praeses atque custos. Ordinis sacricolarum numen divinum sit adiutor, in verbo Dei propagando: cunctos primates, heroes, magistratus huius regni Anglicani, qui summus est in coelo atque in terra, tueatur et conseruet, eiusdem vulgarem populum Deus defensum habeat: Euangelii fautorum Christus sit unicus defensor, atque propugnaculum, inimicos nostros veritati Deus reconciliet, et omnem inter nos et illos controversiam dirimat: potentia divina Antichristum destruat, cum toto suo imperio insolenti: optabilem et liberum transitum concedat Deus evangelio. In anima omnium graduum talem inscribat Deus gratiam, quali praeditus quisque, in suo officio et munere dign ambulare possit: Amen.