The oration and sermon made at Rome by commaundement of the foure cardinalles, and the Dominican inquisitour, vpon paine of death. By Iohn Nichols, latelie the Popes scholler. Which sermon and oration was presented before the Pope and his cardinalles in his Consistorie, the xxvij. day of Maie. 1578. and remaineth there registred. Now by him brought into the English tongue, for the great comfort and commoditie of all faithfull Christians. Heerin also is aunswered an infamous libell, maliciouslie written and cast abroad, against the saide Iohn Nichols, with a sufficient discharge of himselfe from all the Papists lying reports, and his owne life both largelie and amplie discouered.

To the worshipfull companie , of Merchant Aduenturers , at Emden , and at Antwerp , grace , and peace from God the Father , and from our Lord Iesus Christ . Amen .

AS I was desirous ( worshipfull Company ) to satisfie the request of diuers , and sundrie zealous Catholiques , so am I not forgetfull , of your tried fréendship in a forraine Countrie , constrained at that present time to craue the same , and to shewe my selfe , no lesse thankfull , then mindfull of your proued courtesie . Duety bindeth me to sende vnto you this Oration and Sermon , made at Roome , written then in Latin , but nowe in Englishe , for the profite and commoditie of the ruder sort ( who vnderstand not the Latin tongue ) which Oration and Sermon , notwithstanding , I purpose God willing , by the permission of my Superiours , as it was once written and registred at Roome in the Latin tongue , so to write it againe , and bring it to light . My intent and purpose is not , in writing this booke , to gape for popular applause , and to hunt after prayse : but to signifie to the world what I haue bene , and what I haue doone . I haue been a member of the Romishe Church , as it is well knowne to many , who bothe knewe me , and were conuersant with me at Roome . And at my first comming to that Babilonicall Cittie , I was suspected to haue bene an Hereticke ( for so tearme they Christian Catholiques ) wherefore by the meanes of an English man , named Salomon Aldred , sometime a dweller in Birchen lane in London , who was maried , and had bene in my company in France , I was brought by Doctor Morice , prouider of the English Hospitall at Roome ( for his owne discharge ) to the house of the Romishe Inquisition . Where béeing examined in matters touching Religion , I confessed what I had bene in tyme past , an enimie to theyr Religion . When as by the processe of my wordes , the Dominican Inquisitour had intelligence of my former state . He commaunded Doctor Morice to bring me before him the day following , which was the .xxvi. day of Aprill , in the yeere of our Lord . 1578. So the morning after I came vnto him , with Doctor Morice : then the sentence of the fowre Cardinalles , which are appertayning to that office , was this , that I should write what I could ( with frée lybertie of spéeche and pardon graunted ) against the Pope , and against his Religion . Béeing thus commaunded , as I would auoide the Popes indignation and displeasure , to write what I could against his swelling tytle and presumptuous name of supremacie : I spared neyther him , neyther yet , his vnstable Religion , as héerafter in the Sermon made at the commaundement of the fowre Cardinals and this Dominican , it shall appéere . Which Sermon & Oration were brought before the Pope , and the rest of the Cardinals , béeing then in the Consistorie , When the Pope vnderstoode howe that I had bene reconciled to his Church before the time I came to Roome : he pardoned my trespasse , and gaue me a Signatura , not forgetting to giue me thankes , and professing fréendship , he willed a Letter to be written to the Rector of the English Seminarie , that he should ascribe me to the number of the rest . And the Letters béeing deliuered and read , both of him and Cardinall Morone , Protector of the English house : I was admitted the .xxviii. day of May , to the Societie of the English Students . For so much as the Religion of the Papists is grounded vpon lyes , so can they doo nothing else but lie , and report vntruelie . Wheras a Masse-monger , who writeth that he did not only knowe me , but also lyued with me , falsely reporteth in his Lybell set out against me , That I was recommended from Cardinall Paleote of Bolonia , to Doctor Lewes , that by his meanes I might finde some releefe at the Popes handes : this reporte is as true , as nowe I am in Wales .

As touching Doctor Lewes , there was not so much as one word spoken , much lesse a Letter written vnto him : But this is the onely fruite of theyr Religion , to speake more then trueth is , to slaunder him wrongfully , that dooth degenerate from them , to hate him vndeseruedlie , that findeth out theyr treachery , maliciously to backbite him that hath forsaken the dregges of their idolatrie . For that I haue with an vnfayned heart , renounced the Romish faith : what slaunderous reportes , the Papistes haue had of me ? in what hatred they haue me ? how maliciouslie they speake of me , God knoweth , from whome no secrete is hyd ? and so doo I , acknowledging my selfe cléere and frée from those crimes , wherewith I am vniustly accused , these theyr malicious and slaunderous reproches I haue procured against me , for telling the trueth . And for the breach of the fowrth decrée of Pope Leo , which was no crime in déede , for that the decrée is vnlawfull . Should I excuse the murther by this Pope committed , as the murthers of Sampson ? Should I commend the deuillishe practises , and cruell attempts of this Pope Gregorie , to haue the lyues of the true Christians in the lowe Countries abreuiated , theyr countrie spoyled , theyr houses burnt , theyr Cattell slaine , theyr Daughters rauished , theyr Sonnes murthred , euen in the sight of theyr Fathers , and the Parentes eyther made slaues , or else constrayned before the due course of nature , to yéelde vp the ghost ? Of all this calamitie , iniurie , and murther , the Pope is the onely cause and author . This I knowe to be true , this I am able to auouch , this I am not afraide to write . Should I prayse your Pope béeing an adulterer ? or should I cloake his faulte , as the adulterie of Iacob ? Should I thinke your Pope to be a holie Virgin , hauing two Bastardes , the one made a Cardinall , the other a Marquesse ? the one a ruler of his Castle , Santo Angelo , the other Grand mon Signior of his abyding Pallace . Should I coullour his robberies , as the robbing of the Egiptians ? what robberies hath he done in the Churches of Italie , to mayntaine the English Seminaries , bothe at Roome and at Rheimes in Fraunce ? he hath compelled the most part of all Abbottes , and Priours , and other Ecclesiasticall men , to disburse him about a twelue month past , a summe of money .

Because I haue spoken truely , bothe by your Pope and by you Papistes , therefore you maliciouslie slaunder me : but in the Booke of Pilgrimage , I wyll blaze out your armes , and so discouer your treacheries , the lyues of your Monkes , and Iesuites , among whome I haue lyued , shall be knowen to all England : the hypocrisie of your Cardinalles , and Bysshoppes , with whome I haue bene conuersant , no man there is but shall knowe .

The Sodomiticall life of your Prelats , repeate Monkes , Theatines , Iesuites , Cardinals , and Byshops , and others , I will sound out with the larum bell : The discention of your Colledge , the emulation of the Englishe Studentes , the orders of the house , theyr manner of lyuing , theyr canckred hatred towardes theyr natiue Soyle : all these thinges recited in the Booke of Pilgrimage , shall be truely and not maliciouslie handeled , for the greater detestation of your forged and fayned Religion , sproong vp from couetousnesse and ambition .

I wyll haue an especiall care to the wordes which I shall write , least that in misreporting ought of you rashly , I incurre deseruedly , the displeasure of almighty God , and may not be frée of infamy , and the hatred of such as haue been trauellers , who knew them selues many things to be true , which I intend to bring to light , iustly I should procure . I would thou Papist hadst the same minde , not to haue excéeded the bondes and lymittes of trueth , because they thought to bring my name to discredit by theyr vntrueths , they thought it good to scatter abroade theyr lying Lybels , to the ende that some , who are weake of beléefe , and others which are inclyning to Papistrie , might reiect my writing , and make no accoumpt of my sayinges : howe false theyr Lybel was , you may reade as followeth .

The first vntrueth is this , that where as be vntruely reporteth : That I was brought vp in Poperie , and therein continewed , vntyll for pouertie , passing ouer the water into the Weste partes of Englande , I became a Minister : Which is as true , as thou art a true subiect to the Quéenes Maiestie , which is nothing so , for thou art an enimie to her Maiestie , and to her procéedinges . It is well knowne that none of my fréendes are Papistes , or that they should bring me vp in Papistrie : It is not doubtfull to a hundred and not so fewe , that before I went to the West countries , I studied at Oxenford , & remained in White Hall , otherwise called Iesus Colledge , one yéere , and from thence I went to Brazen-nose Colledge , from the which Colledge I departed , & came to my fréends , and there in myne owne Countrey , I taught a certayne Gentlemans chyldren , for the space of one yéere & a halfe , and afterwardes I was made a Minister , and so passed ouer the waters , and serued a Cure which is named Withiecombe , vnder one Maister Iones , Vicar of Tauntone , and from that place I went to Whitestauntone , and there continewed vntyll the tyme I passed ouer the Seas . And where as thou writest , That by learning three or foure of Maister Northbrookes sermons without booke , I got mee some credite for preaching : With Maister Northbrooke I neuer had conference , neyther receyued any Sermon that euer he or any other made . Neyther were my wordes such at any time , that the people tooke me for a young Tobias , and a second Ionas . Neyther spake I at any time , that by meanes of simmony , I got me two Benefices . Your Religion consisteth on lyes , and you followe that Religion whereof the Deuill is Author , the father of all lyes : You haue Letters Patents , and you haue the Popes dispensation , to doo with an Hereticke ( for this name you attribute to euery Christian ) what your lyst , and what your pleasure is , to discredite him if you may , or to hurt him if it lyeth in your power , or to subuert and ouerthrow the trueth of the sacred Gospell you wyll not cease . I know what you be , I haue liued amongst you , you can not further one good word to him that meaneth vprightly , & speaketh truely . Call to remembrance , haue you not vsed the lyke rayling spéech , and the lyke slaunders against a godlie and learned defendour of Christ his trueth , Iohn Iuell Bishop of Salisbury ? you were not ashamed ( so impudent you are ) to say , that béeing mad , he preached at Salisburie , and was commaunded to come downe from the Pulpit , for that he rayled on the people . Moreouer , that he wrote against his conscience , and dyed a Papist : that his man had told him , that he cited a wrong place of the Doctours : notwithstanding he lightly setting by his words , would néedes cite a thing which was not expressed in the Doctours . What they speake of others , with silence I passe ouer , and how falsely they accuse them , all the world may iudge , reade theyr bookes against the lyues of faithfull and learned Ministers of God his holy word . I am not gréeued verie much , for that they haue vniustly reported of me , I arme my self with patience . I know their canckred stomacks is ready to doo me what displeasure they may , they are not able to prooue the least iote of theyr Lybell . How can they prooue that I haue had two Wiues ? héere be some in London , and not fewe in number , that lyued in that Towne where I lyued and was borne : And besides that , knewe me wheresoeuer I dwelt in England .

But neyther they nor any other , knew that euer I was maried , if they can prooue that I was maried once , I wyll be theyr bond man as long as I liue . If they can prooue that I had two Wiues , I seeke but the extremitie of the lawe , yea , requyre death it selfe . I wyll tell them the places where my chéefest abode was in Wales or England . In the common Schooles that were in that Sheere where I was borne , I was brought vp , vntyll I was of the age of sixtéene yéeres , and at that age I went to Oxenford , and from thence I returned backe againe to my Countrey , and abode at a place called Dunreuen , 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 , tooke shipping , and arriued at Antwerpe , where part of your Company abydeth , I lodged at an Inne not farre from the gate that goeth to Macklin .

In lying , he procéedeth farther : He sayth , that I became a Souldiour against the King , and vttered to the Prince of Orainge , part what possiblie I could deuise , or what I heard in England against the King , and attempted many most malicious thinges that waye : And that I reported not so , of my selfe mine Hostesse ( who is an Englishe woman ) may remember , that there was a Scholer at her house , but not a Souldiour , such a one that gaue her Daughter a thymble in siluer , which I found in a Church : there I stayde not aboue fiue or six dayes , but dyrectly tooke my voyage to Dowaie . And whereas you say , That I found releefe at Cambraie , in deed of certayne Flemmish Prelates , I receiued some bountifulnesse , but of English men found no reléefe , for scarse they were able to reléeue them selues , so lytle estéemed 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 Kinges side : That is as true as you saye , that you pray for the Quéene of England , where as you pray rather for the Quéene of Scottes , as héereafter it shall appeare . And where as you saye that I reported at Rheimes , That I was driuen out of Englande , for my conscience sake . Who would thinke that I reported thus ? where as before some of the Scholers , I feared not to pronounce our Quéene supreame head of England , and béeing examined of what Religion I was , I aunswered , a Protestant , for speaking the which wordes I was banished the Towne . And Doctor Allen , with the whole Seminarie , were commaunded to appéere before the Consuls , and Captaines of the Towne , and were like to be banished out of the Towne , onely for that they thought that the English men had succoured me , beeing a Christian . As for reléefe , I found not as much as a farthing , except a dinner amongst certaine English Préestes , who kept such a rayling against my Lord Bacon who is dead , and whome they sayd should frit in hell : and against Sir Frauncis Walsingham , and against my Lord Burley , and against diuers others , whome they sayd , God would condempne and iudge to euerlasting paine . This dinner dyd me but lyttle good , for they were in a pelting chafe against the wise and faithfull beleeuers of Christ his Gospell : they were angrie also with me , for that I had sworne by the Masse , and had spoken a worde or two in defence of Christian Religion .

From this Cittie I went to Granoble , and there stayde with an Archbishop thrée monthes , and from him I trauelled to Italie , and dwelt with the Bishoppe of Vigeuena , whose name is Alexander Cazalis , the Popes Protonotarie , and kept all his Plate in custodie , and who would haue giuen to me a Canonship if I would haue staid with him during lyfe : which thing to be true , you your selues know that were Préestes at Roome , for thereof the Bishoppe wrote a Letter , and sent his man with me to Millaine to Doctor Parkar , who also wrote a Letter to the Scholers of the English Seminarie . This his looue towardes me , did I not obtaine in speaking vntrueth , but for that he had bene a traueller himselfe to forraine Countries , and had tried aduersitie him selfe , as he fell into the handes of his enimies , vpon which consideration he tooke compassion on me , béeing a straunger , and in pouertie .

Moreouer , whereas thou writest , That I slaundered the lyues of the Bisshops , Ministers , and other professours of England . That is as true as they saye , that it is lawfull to rebell against our Soueraigne , for I neuer misreported of any Bishoppes Chaplaines : how could I tell how Bishops & Ministers lyued ? I neuer was conuersant with them : As for other Ministers , I must néedes confesse thus much I spake , that in the beginning of this Quéens raigne when Ministers were somewhat scant , through occasion well knowen , then there were certaine honest zealous men of occupation , who supplied the roome for a time , but afterward by the godly care of the Bishops , were otherwise prouided for , & learned men placed in their roome , which being so néere driuen by casualty of the time , vpon the great godlinesse & earnest zeale of such men , did so order it while til they were better prouided for .

But whereas thou saydest , That I of mine owne freewill went to the Inquisition , to obtayne greater credite : This is as true as thou sayest , That I presented my selfe , and accused my selfe that I had beene a Papist : Where as it is well knowen , I was taken at Islington , and brought by a Pursuinant to the right honourable Sir Frauncis Walsingham , and by his commaundement was sent to the Bishop of London , and from him I was brought by the Pursuinant to the Towre of London .

So , as before I haue deelared , I was brought suspected an Heretick at Rome by Doctor Morice , to the Inquisition . But where as thou sayest , I neuer ceased very spytefully , to detract and speak euyll of the Protestants : this is as true as the rest . But this I confesse , that I much discommended the liues of such who outwardly bare great show of zealous Protestantes , and inwardly were craftie and dissembling Papists , when they came in companye with any Protestants , then they were as zealous as they themselues , 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 deceiue the ignoraunt that did not mistrust them , & to séede the Diuell with that he would haue , against this enormitie I did not a little inueigh , for that I thought it worthy of all reprehensiou . But as for otherwise defaming the Protestants , thy wordes are most vntrue , and I neuer opened my mouthe to vse any such spéeches .

Moreouer , whereas you say : That I delighted in flattery . This you speake of mallice , and not of trueth , for I séeke to flatter none for preferment sake , as thou sayst I doo . Because I speake the trueth by thée , and such as thou art , therefore thou sayst I flatter : I gape not for preferment , neyther for any worldly pelfe , I will be contented with Gods prouidence , as he hath ordayned , so shall it be with me : happe well , or hap ill , the Lords name be praysed . To flatter any man for exhibition sake , I intend it not , let them doo as they list , and as God shall put in their mindes .

Whether I liue in myserie , or else otherwise , Gods wil I am not to resist , but accept all thinges patientlye , and speake well of the name of the Lorde , who scourgeth whom he will , and fanoureth whom he will .

And moreouer : Thou countest me no better then halfe a foole , as others maye easilie perceaue , if they make tryall of mee . Truelie , I confesse I had rather be counted a foole , and professe the trueth : then be named a wise man , and committe idolatrie . The tyme hath béene , that bothe thou and thy fellowes had good hope of me , that I should be an instrument to mayntaine your idolatrous and superstitious Religion .

And where as thou sayst : That I was vnable to goe foreward in Logicque , or Philosophie . This procéeded not of the rudenesse of my capacitie : but of the mallice which Father Ferdinando , ( the Prefect of the Englishe Seminarie ) bare to the Welshmen : There were Batchelers of Arte , not permitted to beginne theyr course of Logicque or Philosophie , which is an vsuall thing at Roome for Batchelers , yea , & Maisters of Arte , eyther to be permitted to heare Rhetorique , or to beginne Logicque . And wheras thou writest , that I wrote in my booke : That I preached before the Pope . I wrote no such things , the booke is extant , who that wyll may reade it . And there he shall finde that my wordes are thus in effect : Gentle Reader , to excuse the fault of the Printer , and to discharge my selfe of the Papistes obiection against me in this point : l giue you to vnderstand , that he mistooke him selfe , in printing a Sermon preached before the Pope , whereas I wrote it , a Sermon presented before the Pope . Wherfore I desire pardon for his offence , and mine owne negligence , in not vsing more respect in that place . I made an Oration and a Sermon at Roome , which was presented before the Pope and all his Cardinalles , with diuers other in the Consistorie . And the same Oration and Sermon ( which was my Recantation called ) and for the which the Pope gaue me thankes , & registred it in three great volumes , in the house of Inquisition . These wordes I spake , and these wordes are true : and there is one in London , who was at Roome then , and knewe of this my dooing , & knew me also , who will affirme the same to be true . Thou writest moreouer : That with vaine brags , I extoll the Sermon which I made at Roome in the English Seminarie , vpon Saint Peters day last , Advincula . Thou art deceyued , I bragge not thereof , I made mention thereof onely for this cause , to signifie to the Readers , howe within thrée dayes after , I became sicke , and dispayred of my saluation , for that I mistrusted many points of that Romish Religion , and could not tell whether they were true or false . And where thou saist : That it was an exercise that Grammarians vse . I studied positiue Diuinitie , and not Grammar , nor neuer dyd at Roome , and it was an exercise which the studentes in Diuinitie vsed . And where as thou sayst : Thou knowest who was at it , and laughed to heare such ridiculous stuffe as that was . To speake a worde or two to make laughter : it is the part of an Oratour , and it is the part of a Preacher .

But the same Latin Sermon dyd so content them at that present tyme , that they doubted not to saye , but that I should peruert many in England , and should become a profitable seruant to the Pope , and his Romish Sinagogue . How father Minister , a graue and learned Iesuite , commended my dooings , and sayd I was one of the best Oratours among all the whole rowt of Students : And as for to speake Latin , I taught that most part of them all to speake true Latin , although they were farre from any Ciceronian phrase . They haue such blockheads that studie Philosophie , that in talke they vse an Accusatiue case , in stéede of a Nominatiue , and the Masculine , in stéede of a Feminine gender , and I wyll name them for your sakes , Master Dodipol Oliuerius , Master Douter , Doctor ( I would say ) Mushe , with twentie more : they are not able to make a true construction , betwixt the Nominatiue case , and the Verbe , the Substantiue and the Adiectiue , the Relatiue and his Antecedent . Yet for all that , by meanes of theyr déepe Philosophie , they thinke to ouer-crowe our Studentes , héere in England . They that studie Diuinitie ( when they are commaunded to make such an Exhortation as I haue done often , in your Seminarie of mischéefe , for I can not say of learning , or yet of vertue . I would I could , ) they ascend vp to the Pulpit with a brazen face , or a fooles vizarde : but they descende with shame , and with discommendation , some haue I séene of your company iollie Champions , went about to preach , but were not able to prosecute theyr matter : Wherfore they came downe from the Pulpitte , and left halfe theyr Sermons vnsayde , for that they had forgotten the residue of theyr Sermon : eyther for that they quafte too much Wine , or else that they had supt too much pottage . Except two ( according to the report of Father Minister ) of whome I spake , and who soone after Saint Peter , ad Vincula , his day dyed : There was not one amongst thrée score , that coulde preache as well as our common Taylors and Shoomakers in England .

In déede , they excelled them in one point , for that they obserued more guyle and deceipt in theyr preaching , to intrap our Englishe men in the snares of idolatrie : then men of Occupation in persuading the people to decline from papistrie .

And whereas verie impudentlie thou sayst : I was a common game to the rest of the Studentes , who made me often to mount on a stoole , and to preach to them the Sermons , which I had vttered in England . Thine owne fellowes , such as are taken , denie the same to be true , as they doo the rest of the chéefest pointes of thy infamous Lybell : he that was my Chamber fellowe , maye reporte this to be a lye , as the rest of thy Articles .

If he report truely , this is all , that he or any other is able to auouch : That béeing merelie disposed , I once ( but neuer afterwardes ) stoode vpon a stoole , ( as the Iesuits doo when they preach , standing vpon bulks , or else vpon stooles ) and demaunded of him , who is nowe prisoner in the Towze , to giue me what Theame he would , and so be dyd , and therevpon made a discourse Extempore . Wherefore it is vntruth , to report that I preached a Sermon , vttered once before in England , and to say that I dyd it oftner then once . The lyke thing many of you haue done , whose names I could recite : but because the matter is of no more importance , I wyll not name them at all . Good man lyer , ( I knowe not thy name , for that thou hast not written it , belike thou wert ashamed to name thy selfe , least thou mightest be taken , and thy treacheries espied . )

Wheras thou sayst , That I lingred behinde my fellowes , at a Towne in Vmbria , called Fuligne . That is as true as the Pope hath made thee a Cardinal , for I left them & their bay Horse , ouerladen with the Popes blessinges : hauing a gréeuous disease , and not able to goe , in the plaine feeldes I forsooke your company . And if so be that this sicknesse had not chaunced vnto me : yet had I occasion offred me to forsake their company , for they made me pay eleuen Iulyes for seuen , and caused me to pay for their mans charges as well as they . What charity you pelting & wandering Massemongers haue , I wyll declare .

There came this last Summer , a Northren Scholer to Roome , who could not be admitted to the Colledge , but the Rector taking compassion on him , wylled the fowre Préestes ( whereof I suspecte thee to be one ) who went in my company ( for thrée dayes space ) to giue this poore Scholer a Crowne a péece , among whome also I gaue him a Crowne . But howe vncharitably they vsed him in the iourney for thrée dayes , you may reade as followeth .

They caused him all the way to leade theyr Horse by the brydle , or to driue him forwardes , yet would they not pay for the mans meate , nor suffer him to ryde , béeing verie sicke , and scarse able to stande on his féete , and payde more then a Stranger would haue paid vnto them .

The thirde day of our iourney , it so befell when I departed from them , that this youth was so faint , that hée layd himselfe downe on the ground , in the middle of the feeldes , not able to mooue a foote farther . When they sawe that he was able to leade theyr Horse no longer : they forsooke him , not bydding him farewell , neyther giuing him so much as the value of one small pennie .

Behold what charitie Papistes haue , behold theyr inhumanitie , to theyr own countrey-man : Héere in England , they shewe such counterfeyt holinesse , that a man would scarse thinke that they would play the Varlettes , they deceyue the people wounderfullie . But if our Englishe men had béene so much conuersant among them as I haue béene , and had tryed theyr manners as I haue done : they would beware howe to giue credite to such hypocriticall fellowes . But if our countrey men , wyll bestowe the reading of the booke of Pilgrimage , I wyll lyuelie paint foorth the crafte and subtiltie of our Englishe Studentes beyond the Seas , I will describe the horrible abuses crept into the Churche of Roome , which I haue séene with mine eyes , and vnderstoode of many that were credible persons .

And whereas thou sayst : That the first Sunday after my comming to the Tower , I refused to repayre to the Church . I graunt it so to be . But whereas thou sayst : The second Sunday following , I pronounced this Recantation of mine , which is nowe in print : That is as true as a Catte bringeth foorth whelpes , for Maister Lieuetenant and my Kéeper , with many moe , knowe that to be vntrue .

And whereas thou sayst : That if I shall want preferment heere , I wyll goe beyond the Seas againe . Who wyll beléeue this to be true : where as I haue béene once pardoned already , for that I haue béene of the contrarie Religion , all men knowe that the Popishe lawes are against them that reuolte twyse from theyr Religion .

If I returned vnto Roome againe , or to the Popes dominions : I should be condemned , eyther to the fire , or to the Gallies . Wherfore I meane to abide in England , hap well or hap yll , England hath no fellowe , better it is to liue in pouertie , then to be whipped on the Seas , and to be taught to rowe , hauing therevnto as good towardnesse , as Tom Collier thy fathers man .

And where as more impudentlie then an Asse thou writest : That the most parte of my reportes , touching your treacheries and malicious practises , against the Queenes Maiestie , and her honourable Councell , is vntrue . If I wrote any thing otherwise then the trueth was : why dydst thou not make mention thereof , that I might haue purged my selfe of infamie , and vntrueth ? But I wrote no more then trueth gaue place : but in the booke of Pilgrimage I wyll discouer , God wylling more at large , your treasonable attemptes , against the Crowne and dignitie , against her honourable Councell , and against her common weale . I haue spoken , and doo speake , and wyll speake nothing else but trueth of you : But it is as harde a thing to heare trueth of you , as it is for the Pope to giue his Miter away to poore beggers . And finally , where as thou concludest thy Lybell with these wordes : That there shall neuer want vacabounds and runnagates for gaine . If thou wylt haue these wordes to haue relation to thy selfe , and to thy brothers ( who in déede are Vacabounds and runnagates from Tauerne to Tauerne , from Towne to Towne , from Shiere to Shiere . ) Thou sayst well and truely , and I goe not about to disprooue thy wordes : but if thou meanest of me , I am no runnagate , I stay in one place , and am not affrayde to shewe my face , in the presence of you all , if I could tell where to finde you . But you are not farre vnlyke to the théeues , who in the day tyme sléepe or lurke in Caues , and in the night tyme raunge abroade . I thinke you meete bothe together on the plaines of Salisburie : the theefe he séeketh but the purse , but you are not contented with the purse , but seeke to bereaue a man of his body and soule . We had more néede by a great deale ( if we haue respect to the safetie of our bodies and soules ) to take héede that we be not deceyued , by the craftie iugling of these wandering Popish Préests .

Thus haue I aunswered to euerie particular Article contayned in the infamous Lybell against me written , and I thought it good to containe the same in this Epistle written vnto you worshipfull Company , for this cause onely . For that they say : That I attempted many most malicious thinges , betweene the Prince of Orainge , and the King of Spaine . If you heare and vnderstand it of credible persons , that I was such a fellowe as they report me to be : I desire you , as not compelled , to make mention thereof in your Letters , and conuay it to London . I am sure and certaine , that there is no man can auouch that I was such a fellowe , as they make me to be . I confesse my life hath béene wicked and lewde , but neuer so wickedlie and lewdlic bent , as the Papists doo report . They say , I am irreligious , I am altogether giuen to vngodlinesse , God hath forsaken me , there is no hope of my saluation . This is but theyr rashe iudgement , God forgiue them , I wishe them well to doo , God graunt them a penitent heart , and a tongue to speake trueth . I am not the first that hath béene wrongfullie slaundered , nor shall be the last .

There is a Popishe Préest héere in England , that reported that he knewe him selfe , bothe noble men , worshipfull , and Preachers héere in this Land , to be of the householde of Atheisme : But as I told , so tell I againe , that Papists can doo nothing else but lye , and falselie report .

I leaue héere to trouble you any farther , beeing otherwise occupied with waightier affayres , then to obtaine fitte opportunitie and leasure to peruse this rude Letter of mine . Pray that I may stand fast to the glorie of his name , and the good example of others , whose lyke conuersation I doo heartily wishe in the Lord .

And so desiring your good prayers to Iesus Christe ( worshipfull Company ) to assist me with his grace , that I may persenere in this his gratious calling , to the end , and in the end : The Lord Iesus gouerne and guide you , in true obedience of his glorious Gospell , to the glorie of his name . Amen .

Your fellow seruant in the Lord. Iohn Nichols .

❧ A Sermon made at Roome against the Pope , in the yeere of our Lord . 1578. the .xxvi. daie of May , and presented before the Pope in his Consistorie , the .xxvii. day of that Moneth .

MAny there be ( well belooued ) who more rashly , then wisely , confesse the Pope of Roome , to be Christe his generall Vicar heere on earth , to be supreame head ouer all Churches , the world throughout , and to be the chéefest Shéepheard of Christe his flocke . They take the Church of Roome to be our holie Mother the Church : that her we must serue , vpon her we must waite , in her we must beléeue , in her resteth our saluation : and the slyding away from her , is our condempnation . Shee is the Church ( say they ) that cannot erre , for shée is the spowse of Christe .

I wyll prooue bothe by the testimonies of the Scriptures , and by the aucthorites of the graue and auncient Doctours : that the Pope is not supreame head , and that the Church of Christ is neyther in Roome , nor in the Capitoll of Roome : no more then it is in Egipt , or the high pinacled Churches in Egipt . But in euerie Nation , and in euerie Countrey , the men that feare God , and worke righteousnes , they are the house of God , they are the Church : Euerie chaste body is his holy Tabernacle , and spirite and trueth is his heauenly worship : They are the Church of God , if they doo holde , and shall holde , the reioysing of theyr hope , constantly and faithfully vnto the ende . That such are the house of God , Saint Paule sheweth in . 1. Cor. 3.16 . Nescitis quia templum Dei estis , et spiritus Dei habitat in vobis . Doo you not knowe that you are the temple of God , and that the spirite of God dwelleth in you ? And againe . 1. Cor. 6.19 . An nescitis quoniam membra vestra templum sunt spiritus sancti qui in vobis est , quem habetis à Deo : Doo you not knowe , that your body is the temple of the holie Ghost which is in you , and which you haue of God ? And againe . 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 liuing God , as God hath saide : I wyll dwell in them , and I wyll walke in them , and they shall be my people , and I wyll be their God . And againe . Ephe. 2.19 . Iam non estis hospites , et aduenae , sed estis Ciues sanctorum , et domestici Dei . We be no more straungers and forreiners , but fellowe Cittizens with the Saintes , and of the famillie of God .

In these & all such places , we be taught that the house of God , is not any buylding of wood or stones , nor any Cittie , or any materiall Temple : but man is the house of God , as héereafter more manifestlie it shall appeare , when I come to intreate of the Church .

But first I will begin with the Pope , who arrogantlie nameth him selfe the vniuersall Shéepheard . And his Schollers or subiectes are not afraide to say , that hee béeing Bishoppe of Roome , is the visible heade of the Churche in Christes stéede : But this they cannot shewe by Scripture , neyther dooth the Church require any such head , for Christe is present with it , as he hath promised . Math. 28. Sum vobiscum vsque ad consummationem mundi . I am with you alwayes , euen vnto the ende of the world .

If the Pope be a visible head , why is he not séene of all men ? why dooth he not gouerne all men in the Churche , and giue nourishment vnto them , as the head ought to doo ? why dooth he not preach vnto all people ? This he dooth not : wherefore he is no visible head , as he seemeth to pretend . And surely , to be the generall head ouer all : is too great a matter and enterprise for any mortall man to take vpon him .

I am sure the Pope wyll graunt him selfe to be a member of this Catholique Churche : if he then be a member , howe can hée also be an head ? except the same thing shall be bothe an head and a member , which is verie absurde and monstrous . If he saye that he is a member , Christ is his head onely , and not any other : why shall not Christe be as well a head for all ? These thinges we sée are verie chyldishe and fonde , but yet they applie and saye , that Christ sayde to Peter : Thou arte Peter , and vppon this Rocke wyll I builde my Church , and the gates of hell shall not preuayle against it .

Nowe vppon this place , our aduersaries the Papistes , grounde this proposition : the Churche is founded vppon Saint Peter , Ergo , Saint Peter was the head of the Church . If Saint Peter be the head of the Church , the Pope is his successour , Ergo , the Pope is the head of the Church . I denie that Saint Peter was head of the Church , and therefore is Saint Peter ( whose successour the Pope claimeth him selfe to be ) was neuer head of the Church : howe can the Bishop of Roome be head ?

The confession of our aduersaries is grounded vppon these woordes . Tu es Petrus . That is to saye : Thou arte Peter . And ours vppon this . That it is sayde . Super hanc Petram , et non super te Petrum . That is : Vpon this Rocke , and not vpon thee Peter .

In déede our sauiour Christe hath most manifestlie distinguished , Petrum à Petra , That is to say , Simon Peter from the liuelie Rocke wherevpon he hath builded his Church , chaunging bothe the name and the person . The which our text plainly sheweth vs , that which he would neuer haue doone , if it ought to haue béene vnderstoode of Peter , and not of the confession of Saint Peter .

I leaue it to the iudgement of euerie Christian : whether it be more agréeable to the faith , and more healthfull for the Church , eyther that the Church be founded vpon Christe , or vppon Peter : vpon the sonne of the lyuing God , vpon him that vanquished sathan : or vpon him , whome Christe him selfe in the verie same Chapter calleth Sathan him selfe . Vpon him who is called the cheefe corner stone of the building , or vpon him who is an offence vnto him : that is to saye , a stone of great stumbling .

None sayth Saint Paule 1. Cor. 3. Can laye any other foundation , but that which is layde , which is Christe . Also Saint Peter sayth . 2. Peter . 2. You are as liuing stones , built vpon the cheefe corner stone , in whome who so euer beleeueth , he shall not be cofounded : That is to say , in that cofession of Christ , which he calleth the Rocke and foundation of the Church . It appeareth then by this place , that Christe hath builded it vpon him selfe , and not vpon Simon Peter , and vpon the confession of faith which Peter made , and not vpon the faith of Peter , which was too much wauering and vnstedfast . And in verie déede , where Saint Iohn reciteth this storie , he resteth whollie vpon Peters confession . Iohn . 6. And therefore by the Rocke , he meant him selfe . For when Peter had sayde , Tu es Christus filius Dei . Thou art Christe the sonne of God , Christe sayde to him : Vpon this Rocke will I builde my Church . And in that place , he giueth no more to Peter in the Keies ( which is the binding and loosing of sinners ) then he giueth them all else where . As in Iohn . 20. when he sayde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Receyue the holie Ghost : whose sinnes so euer ye remit , they are remitted , & whose sinnes so euer ye retaine , they are retained . Héere all haue as much as Peter : And what hath the Pope to doo with these words , which followeth not Peter , neyther in life , nor doctrine ? A strange thing it is to sée , howe they builde their kingdome vpon Peter , and whatsoeuer is sayde of him , they take it to them selues : But before they can prooue any thing in déede , they must prooue these thrée points vnto vs , if they will haue the Pope to be the supream head of the whole Church : which they shall neuer be able to doo by the Scriptures , as long as they liue .

First , they must prooue that Peter was chéefe and head of all the Apostles : Secondlie , that hée was at Roome , and sate there as Bishoppe generall : Thyrdlie , that he left all the title & preheminence , of his seate to his successours , whatsoeuer . If they prooue the two first poynts ( as they can not ) yet they make nothing against vs , although we should graunt it them : vnlesse they prooue the thirde ( which they shall neuer be able to doo , ) that Saint Peter hath left all his aucthoritie to his successours after him for euer . Saint Paule in his Epistle saluted manie that were Christians at Rome , but of S. Peter he made no mention , if S. Peter had bin at Rome he had not forgotten to haue greeted him as well as the rest . The Epistles of Saint Peter are extant , but no mention there is , that eyther hee was at Roome , or was cheese of the Apostles , or supreame head of the Church , or that his successours should play Rex ouer all men , and be the rulers of all Churches in the worlde .

For as much then , that neyther by the writinges of Saint Peter , nor any other Apostle of Christe : our aduersaries can prooue the Pope to be any Ecclesiasticall head to this Church , but Christe Iesus alone , who is alwayes present with it , and euer walketh in the middest of the seuen golden Candelstickes , so that hee néedeth no Vicar generall , or vniuersall Bishoppe :

Let vs déerely belooued , as we looue the Lord Iesus our head , and tender the saluation of our owne soules , flée farre from the Pope , and all his adherentes , Traditions , Decrées , and Pardons , least hee make marchandize also of our soules , as hée doth of a great many , both in Roome , Italie , Fraunce , Spaine , and else where .

O my déerelie belooued , be not deceyued in your owne conceytes , and fonde imagiations : what mooueth you to take the Pope to be such a fellowe , that hée is able to gouerne vniuersallie all Churches ? Dooth his singular vertue ( and not Scriptures ) persuade you that the Pope is the vniuerfall head of the Church ? If it be so : where appeareth the excellencie of his vertue ? Is hée humble as Christe was ? nay , the Pope is prowde . Is he poore as Christe was ? naie , the Pope is ritch . Is he patient as Christe was ? naie , the Pope is impatient . Is he mercifull as Christe was ? naie , the Pope is vnmercifull . Dooth he vse admonition as Christe vsed ? not so , the Pope vseth imprisonment . Dooth he vse communication as Christe vsed ? naie , the Pope vseth extirpation . Dooth the Pope vse clemencie as Christe vsed ? naie , the Pope vseth all manner of tyrannie . Dooth the Pope praye for his aduersaries , as Christe dyd ? I tell you no , the Pope cursseth them apace , and with his thunderboltes of curssing and banning , he maketh affraide : yea , and dooth terrifie the heartes of many that offend him . I tell you plainely , and th●● without flatterie : you shall finde the Pope in all vertue , seuered from Christe : you shall finde him to Christe , Beliall : to lyght , darknesse : to trueth , falsehood . Are not these and such like , the verie fruites of Antichriste ? the Trée is knowen by his fruite . O déere countreymen , forsake not Christe , to followe Antichrist : embrace not fables , in stéede of veritie : looue not him , which aduanceth him selfe aboue all thinges , that is called God . Ireneus . Lib. 5. Cap. Penultis mo , a most auncient Doctour of the Church , who liued almost fiftéene hundred yéeres since , disputing of Antichrist , sayth thus : Antichristus cùm sit seruus , tamen adorari vult vt Deus : Antichrist , notwithstanding , he be but a slaue , yet he will be worshipped , as if he were God . Ioachimus Abbas sayth , Antichristus iampridem natus est Rome , et altius extolletur in sede Apostolica . Antichrist is long since borne in Roome , yet shall he be higher aduanced in the Apostolique sea . Antichriste is hee ( sayth Gregorie . lib. 4. Epist. 38. ) that shall clayme to him selfe to be vniuersall Bisshoppe , and shall haue a garde of Preests to attende vppon him . This Gregorie was Bishop of Roome , and if this prerogatiue and preheminence of the name of Christe his generall Vicar héere on earth , had béene due vnto him : he had neuer ( beeing a wise man ) reiected the same , neither had he at any tyme béene so bolde as to call him Antichriste , that should clayme to him selfe supremacie . If he béeing Bishoppe of Roome , a godlie and a learned man , would in no wise be counted chéefe Pastour ouer all Nations and Kingdomes : surelie , his successors that came after him , were much to blame , to vsurpe that swelling and statelie title of supremacie . Saint Gregorie , calleth the name : Of a supreame head , Of a generallitie , of an vniuersall Patriarche , of a supreame Bishop , ( for all is one : ) the name of pride , of rashnesse , of blasphemie , an vngodlie , a wicked , and a prophane name . And that he further sayth , Eulogio et Anastasio : None of my predecessours , no Bishop of Roome , hath at any time agreede to vse so vngodlie a tytle . Let not such also forgette , who take vpon them so rashlie , and so vnlearnedlie to maintayne the Bishoppe of Roome : what Gregorie héerein further sayth , his wordes be these , for that they are manifest , I may not omit them . Gregorius Ioanni Episcopo Constantinopolitano : Who is therefore ( sayth he ) in so corrupt , and naughtie a name , set before vs to be followed , which despising the Legions of Angels , appointed with him in equall fellowshippe , hath lept out into the highest point of singularitie , to the intent hee might obey none , but rule all . Who also sayde : I will clime vp into heauen , and make my seate aboue the Starres of the skie , I will sit vppon the glorious mount towardes the North , I will clime vp aboue the clowdes , and will be lykest the most highest . Esai . 21. Let those which are in blindnesse , if they haue eyes , sée , if they haue eares , let them heare : if they haue reason , let them iudge : if they haue learning , let them discusse , whether these wordes be so plaine , as the Pope in no wise ( except hee renounce his Pardons and pride ) can auoide them .

Chrisost. Opere imperfect . Hom. 35. Quicunque in terra primatum desiderauerit , confusionem in coelo inueniet : Whosoeuer ambiciouslie desireth supremacie in earth , he shall finde confusion in heauen . The Pope ambiciouslie desireth supremacie on earth : therefore he shall finde confusion in heauen .

Saint Augustine . Tom. 5. De Ciuitate Dei . Lib. 18. Cap. 2. Et Lib. 20. Cap. 19. ( He sayth , ) Babylon is the first Roome , and Roome the second Babylon . And to come néerer to the matter , Saint Iohn sayth : Antichrist shall sit in the Cittie , that is built vpon seuen hilles , And so is the Cittie of Roome . Apoca. 17. And moreouer ( Sibilla sayth : ) That the greatest terrour , and furie of his Empire , and the greatest woe that he shall worke , shall be by the bancks of Tyber : and there is Roome . Hée that hath eyes to sée , let him sée , and hée that hath eares to heare , let him heare . Phocas ( as you may reade in Platina , In vita Bonifacij . 3. ) That execrable murtherer was he , that proclaymed the Bishoppe of Roome to be head of the vniuersall Church . About six hundred & thirtéene yéeres after Christe was borne , this Phocas béeing but a common Souldiour : The monstrous cruelty of Phocas , vpon the Emperour Mauricius . by treason and conspiracie , laide handes vpon his liege , Lord , and maister , the Emperour Mauricius , and in villainous sort put him to death : and so by trayterous villanie he aspyred to the Empyre .

The manner of his crueltie was this , first he commaunded foorth the Emperours youngest Sonne , and caused him to be slaine , euen in the sight of his Father , and so the second , and then the thirde , and afterwarde the Empresse .

Mauricius , heauilie looking on , lamented and cryed vnto God , saying : Righteous arte thou , O Lord , and rightfull is thy iudgement . Last of all , he vsed the like tyrannie also vpon the Emperour , and layde him , his wife , and his thrée chyldren on a heape , together . After that he had thus lyued , and committed sundrie murthers , and other great mischéefes : the people tooke him , slewe him , and threwe him into the fire .

Héere you may see the first promotour , a holie promotour of the Popes holines : a murtherer , the finder out of supremacie : and supremacie founded , and builded vppon murder . Thus you haue heard , howe first the Bishop of Roome , was claymed in stéede of president of the vniuersall Church : Not according to Christe his institution , but according to the commaundement of the murderer Phocas : the Popes vsurpe the name of supremacie .

Well , shall we haue a view of the Scriptures ? shall we sée what in them that Bishoppe of Roome hath , to maintaine his Papacie ? one thing ( déerely belooued ) before I beginne , I dare faithfullie promise you , that you shall finde throughout the whole Testament , neyther Papa , Papatus , Primas , nor Primatus : Neyther Pope , Papacie , Primate , nor Primacie , to be graunted vnto any of the Apostles of Christe , then much lesse vnto the Bishop of Roome . Howe shamefully they wrest those places of binding and loosing : No learned man there is , but vnderstandeth and perceyueth the same . I aunswere with Cyprian and Augustine : De. sin . Cleri .

That God in the person of Simon Peter , gaue the Keies to all , to signifie the vnitie of all , for Christe did it not for this purpose , to preferre one man before another , but to set out the vnitie of the Church : for the rest of the Apostles were the same thing that Peter was , endued with like partaking , bothe of honour and power .

Augustine sayth . Homil. in Iohn . 1. Homil. 11. Si in Petro Ecclesia mysterium non esset , Dominus ei non diceret , Dabo tibi claues : If there were not in Peter a mysterie of the Church , the Lord would not say to him : I will giue thee the Keies .

For if this was said to Peter , the Church hath them not : but if the Church haue them , then Peter when he receyued the Keies , betokened the whole Church . And in an other place , when they were all asked , onelie Peter aunswered , Thou arte Christe : And it is sayde to him , I will giue thee the Keies . As though he alone , had receiued the power of binding and loosing : whereas bothe he béeing one sayd then , one for all , and he receyued the other with all , as bearing the person of vnitie : therefore one for all , because there is vnitie in all .

Let Peter truelie haue the first place : yet there is great difference betwéene the honour of degrée , and power . We sée that the Apostles commonly graunted this to Peter , that he should speake in assemblies , and after a certaine manner goe before them , with propounding , exhorting , and admonishing : but of his power we reade nothing at all .

Reade the Scriptures , and there ye shall finde , what office and power , Peter had among the Apostles , howe hée behaued him selfe , and howe he was accepted of them . Runne ouer all that remayneth written , you shall finde nothing else , but that he was one of the twelue , equall with the rest , and their fellowe , but not their Lord . But to graunt them that which they require , concerning Peter , that is , that he was the Prince of the Apostles , and excelled the rest in dignitie : Yet there is no cause , why they should of a singular example , make an vniuersall rule , and drawe to perpetuitie , that which was once doone , sith there is a farre differing reason . One was chéefe among the Apostles , forsoothe , because they were fewe in number . If one were the chéefe of twelue men , shall it therefore followe , that one ought to be made ruler of a hundred thousand millions of men ? It is no meruaile , that twelue had one among them , that should rule them all , for nature beareth this , and the witte of men requireth this , that in euerie assemblie ( although they be all equall in power ) yet there is one as a gouernour , whome the rest may haue regard vnto . There is no Court without a Consull : no Session of Iudges without a Pretor , or Propounder : no Company without a Ruler : no fellowshippe without a Maister . So should it be no absurditie , if we confessed , that the Apostles gaue to Peter such a supremacie : but that which is of force among fewe , is by and by to be drawne to the whole world , to the ruling whereof , no one man is sufficient . But ( say they ) this hath place no lesse in the whole vniuersalitie of nature , then in all the parts , that there be one soueraigne head of all . And héereof ( very wisely , as they thinke ) they fetch a proofe from Cranes and Bées , which alwayes chuse to them selues one guide and not many . I allowe in déede , the examples which they bring foorth : but doo Bées resort together out of all the world , to chuse them one King ? euery seuerall King is contented with his owne Hiue . So among Cranes , euery hierde hath theyr owne King . What else shall they prooue héereby ? but that euerie Church ought to haue her owne seuerall Bishoppe appointed her . But whereas I sayde , let it be graunted , that Peter was Prince of the Apostles : He was no otherwise called Prince of the Apostles , then Cicero was called Prince of Eloquence , in respect of excellencie , not of superioritie : and so was Homer called , the captaine of Poeticall finenesse . If a question should be mooued , who were the chéefe , and captaine of the schoole ? Some one or other should be noted foorthwith : yet is hée not therefore a Prince ouer his fellowes , nor his fellowes subiect vnto him . So I say , though Peter had béene called the Prince of the Apostles : yet was hée not theyr soueraigne and Lord , but fellowe labourer in the Lord his Vineyarde . And thus much bréeflie touching the Pope and his false supremacie .

Of the erronious , hippocriticall , and false Church of Roome .

HEther vnto , I haue intreated of the Popes vsurped supremacie : nowe I meane to speak a word or two of the Churche . I wyll first beginne with the definition of this worde , Church , and then I wyll procéede farther , to intreate thereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth a Congregation , or company of faithfull men , assembled together . This Church is two manner of wayes construed , that is , the Church or company , onely of those , whome God hath chosen to euerlasting lyfe , in all tymes and places . Which is to man inuisible , who can not enter so farre , as to knowe GOD his wyll , neyther the heart of man him selfe , but is onelye visyble to GOD , who knoweth those that are his ( as the Apostle sayth ) and hath sealed them with his owne seale . And there is a Church of wicked and reprobate , of Papistes and Turks : yea , the wicked to the ende of the world , are mingled with the good . Papists , contrarie to their owne lawes , frequent the Churches or assemblies of Christians : the Goates kéepe company with the Shéepe , the chaffe with the graine , and the Tares are found among the good Corne . Into the bosom of the true Church , God will haue his chyldren to be gathered together , not onely that they should by her helpe and Ministery be nourished , while they are Infantes and young chyldren : but also be ruled by her motherlie care , tyll they growe to ryper age , and at length come to the marke of faith : for it is not lawfull that those thinges be seuered , which God hath conioyned .

That to whome hee is a Father , the Church be also theyr Mother : and that not only vnder the Lawe , but also since the comming of Chrisie . As Paule . Galat. 8.26 . witnesseth , which teacheth , That we are the chyldren , of the newe and heauenlie Jerusalem . In the Créede where we professe that we beléeue , In the holie Catholique Church : Wee meane not Roome to be that holie Catholique Church , for if no Church ought to be reputed for Christian or Catholique , but that which is of Rome : Then were the auncient Fathers much to blame , who in setting downe the Articles of our Creede : dyd neglect and lightly passe ouer this vpstart Article of the Romish sea : that where we be commaunded to beléeue one Catholique and Apostolique Church , they dyd not in manner commaund vs to beléeue the Romaine Church withall . Héereby you perceyue well enough ( my fréendes ) into what combersome straights , and absurdities , the Papistes haue hurled them selues , by their blinde and vnaduised rashnesse . For first , if no certaintie of saluation be to be hoped for out of the Church , which Church must be without all question , that same verie Church of Roome , as they frame theyr argumentes , and that the Church of Roome be none other , but the same which is strained and straighted to the vniuersall commaundementes , and decrées of the Bishoppe of Roome . Nowe then they doo exempt out of the priuiledge of the Church , not onely this our English nation : but together with them also , they doo exclude out of the number of the Catholique Church , infinite other famous learned Clarks , of the auncient and pure age of the Church , as Doctors , Patriarches , and Bishoppes , yea , amongst these also , all the Bishoppes of Roome , as many as were Gregories predecessors . But what néede many proofes in a matter of it selfe so manifest and well knowne ? Vndoubtedlie , sithens Christe would vouchsafe to lay the first foundation , yea , and to build vp that beautifull and euerlasting building of his owne house , vpon none other ground worke , then vpon that corner stone of Christian faith , and Christian confession . And if Paule doubted nothing to recoumpt the same faith to be the only and infallible shoote-Ancker of saluation : By what Lawe then will the Pope adiudge them as out-castes , worthy to be banished from the Catholique and Apostolique Church , which professe the selfe same faith of Christe , that the Apostles and other Catholique Churches dyd professe ? Why should the Papistes thus cruelly deale with the Christians , for following Christe and his Apostles ? Why should they thus furiously persecute the godlie , burne them , or consume them in prison , for denying the Romaine Church , to be the holie Catholique Church ? Séeing that no mention thereof is made to be such a Church ( as the Papistes would haue it to be ) throughout all the Scriptures .

But we gather by the Scriptures , that the Church of Roome is the Church of the deuill : for if the Church of Roome were the true Church of Christe , Christes sheepe heare his voice , But the Church of Roome heareth not his voyce , but heareth rather the voyce of Courtezanes : therefore it is not the true Church , but the Sinagogue of Sathan .

Shee wryteth in her coyne , That Kingdome and people , that doo not obey mee , shall be rooted out , contrarie to that : the Kinges of Nations beare rule ouer them , but ye shall not so doo : therefore shée is not the true Church . Ambrose sayth , That the true Church , is the Mother of the liuing : But those that be in this Church are dead , for they haue no faith , because they haue no knowledge , therfore this Church is not the true Church . Shée committeth idolatrie , and spirituall adulterie many wayes : therefore shée is not the holie Catholique Church . The Church of Roome numbers her multitudes , as Dauid numbred his Souldiors : and therfore shée is not the holie Catholique Church . These Papistes are like Cockles , they carry theyr house about with them , & so doo they theyr Church . Aspalathus will not growe but in Boetia , ye kill these men , if ye take away the couerture of the Church of Roome : This Church is the ritch Arras , that couereth all her faultes & follies . But admit ( good people ) that we were wunderfull humble & obedient to this Church , and most willing to come againe , as foolishe Béetles to the shirt of this Church , and to aske of her questions and demaundes : I protest before heauen and earth , and the founder of them bothe , that I thinke it not good , we should be holde in asking , for the great & imminent daunger in her aunswering . For if we aske , Whether Iesus be Christe , or no , This Romishe Church giueth out her aunswere : That the Bishop of Roome is the high Preest , and that the sayde Bishoppe hath the strength of the kingdome of Christe , and the infallible veritie of a Prophete . And therefore , they allowe to ouer rule Christe , by adding and taking too and fro his woorde . If we aske , If Christe were the onely oblation offered once vp for all , for the sinnes of the world : Her aunswere is verie daungerous , That the Masse is a sacrifice for the quicke and the dead . And shee falleth into commendation of her wheaten God , and dooth attribute the health of the world , to that abhominable bread and Idoll . If we aske her , If Christe be her intercessour to God : Shée aunswereth vs most wickedlie , Iure Matris imperat : That Christe forsoothe , shall commaund his Father , by the right of his Mother .

If we aske her , Of the state and condition of man , since the fall of Adam : Shée aunswereth , That hee may ouertake heauen of him selfe , and well enough by him selfe , worke out his owne saluation . Aske her , What faith is : And shee wyll tell of an implicite thing , and of a generall faith , and to be holden fast by that hand : there shée kéepeth silence , and is as spéechlesse as a Fishe . If we aske her , What the Lawe is : Shée ladeth our shoulders with the heauy Ceremonies of Judaisme , and Paganisme . If we aske her , What the Gospell is : Shée maketh voide Gods promise , with her owne Iustice . If we aske her , Of good workes : Shee aunswereth iust , lyke Saint Lukes Pharasie . Then againe , shée deuiseth good workes to be thus : to hyre certayne men for money , to pray , and to mumble vp much quantitie of Psalmes in a couert tongue , to kéepe huge troughes of Ling and Saltfishe , many yéeres , to waxe spéechlesse with seldome speaking , to waxe lame with much sitting , to vse many knottes in theyr gyrdles , and many windowes in theyr showes , to be buried in Monkishe wéedes , and Nunnishe Cowles , &c.

If we aske her , Of the number of Christes Sacramentes : Shee aunswereth , That there be seuen : Without Scripture , shée hath added fiue to Gods two , as though God hath let her his two Sacramentes to vsurie . If we aske her , Whether we goe after this life : Shée telleth vs of Virgils , Platoes , and Mahomets Purgatorie . If we should say vnto her , Fayre Church of Roome , whether is thy belooued gone : Shée would say , He went in his body to harrowe hell . And then I wyll aske her , Howe she can aunswere to Signum Ionae , et signum Lazari : The signe of Ionas , and the signe of Lazarus , that Christe should be three dayes in his graue . If we would say , Fayre Church of Roome , whether is thy belooued gone : Shée wyll say , To heauen .

But then shée dreameth grosely of heauen , as Mahomet , and besides that in euerie hyll Alter , and grone Alter : shée wyll saye , Here is Christe , and there is Christe . The more shée aunswereth , the more shée aunswereth of lesinges .

Vneath hath shée nowe , these many long yéeres aunswered any thing truelie , of the goinges of the beloued , or of the dooinges of the beloued .

Beléeue me truely ( O world ) it is daunger to aske her : it is next to deaths doore , to heare her : it is dampnable death and hell , to beléeue her . Better it is to dye in body ( for him that may ) then to beléeue her to be the holy Catholique Church , and therefore , to perishe in body and soule . Happy were they , and are , and shall be , who patiently suffered , doo suffer , and shall suffer , the tyranny and persecution of Antichriste , Hope of Roome , for the deniall of his whoorishe , and Babilonicall Church . By theyr patience it appeared , that they had the cognisance , or badge of the true Church . August . De tempore . Ser. 130. Crux regni insigne est , The Crosse ( sayth Saint Augustine ) is the cognisance , or badge of the Church . Athanasius , Ad solitariam vitam agentes , sayth : Caedi Christianorum proprium est : Caedere aus tem Christianos Pilati , et Caiphae officia sunt . To be persecuted , belongeth to Christians : but to persecute the Christians , belongeth to the office of Pilate and Caiphas . But the Papistes say , that they punishe the Protestants , onely for a desire to haue them reconciled to their Sinagogue , and for entyre looue : A gentle kinde of looue , lyke the looue of one Philippides ( of whome Aristophanes in Vespis writeth ) who tooke a cudgell , A prettie example alluded to the Papists . and dyd beate his Father , and all for looue . But we may say with Tertullian , Crudelitas vestra nostra gloria est : Your crueltie , is our glorie . For Gods Religion , the more it is pressed , the more it encreaseth .

This persecution of the Papistes against the Christians , is an euident token , that the Church of Roome is the Sinagogue of Sathan . Caine , persecuted Abell : the Giants , Noah : the Sodomites , Loth : Ismaell , Isaack : Esau , Iacob : the Egiptians , the Israelites : Pharaoh , Moses : Saule , Dauid : and yet Dauid would not hurt againe , of whome we learned , that Gods Church dooth suffer rather then hurt : & pardon , rather then persecute . The false Church of the Prophetes , persecuted the true propheticall Church : the Sinagogue of the Iewes , persecuted Christe and his Apostles . The Churche of Roome persecuteth Christes lyttle flocke , and congregation : So Hillarius , and Nicephorus , in many places discourse . Lactantius sayth excellently to this matter : Diuin . Institut. Lib. 5. Cap. 19. Defendenda religio est , non occidendo , sed monendo : non saeuitia , sed patientia : non scelere sed fide . Nam si sanguine et tormentis , si malo religionem defendere velis , iam non defendetur illa , sed polluetur atque violabitur . Religion is to be defended , not with murthering , but with monishing : not with crueltie , but with patience : not with furie , but with faithfulnesse . For if ye defend Religion with bloodshedde , and tormenting , or with working of mischeefe : it is not defended , but defiled and deceyued .

The Church of Roome persecuteth all Christians , The Ornamentes and deckings of the Antichristian Church of Roome . her sentence is , burne , burne , burne : her hadge , let vs laye wayte for blood : her head , blasphemie : her shéelde , tyrannie : her breast , iniurie : her eyes , fyre : her gyrdle , fornication : her breath , poyson : her tongue , the stinge of death : her féete , ready to shedde innocent blood : her sworde , violence : her Crosse , persecution : her pardons , iniquitie : her tryple crowne , presumption : her Keies , ambition , and all her dooinges abhomination . Héere doo follow , great swarmes of Cainites , Giantes , Sodomites , Egiptians , Scribes , Pharasies , Herodians , Monks , The Champions and vpholders of this Babilonicall Sea . Friers , Cardinalles , Adulterers , Idolaters , Parasites , Poysoners , Pardoners , Bawdes , Flatterers , Traytours , Rebels , Murderers , Theeues : with all the Romishe rabble . These are the right Canniballes , lyke to the barbarous people of Armenica , that eate one an other .

My countrey men , wyll you builde your faith vppon this Church , which receyueth such Varlettes , which hath such gracelesse personnes , such persecutours , and such bloodie butchers ? The Church of Christe hath none such , there were neuer in the Church of Christe , nor are not , nor neuer shall be , persecutors . The Church of Christe is styll persecuted , and neuer persecuteth . Did the Matriarches persecute ? did Christe persecute ? did the Apostles persecute ? When the Samaritanes would not receyue Christe . Iames and Iohn béeing as yet Nouices in Christes schoole , called for fyre from heauen , and would haue burned and consumed the Samaritanes : but Christe rebuked them , saying : You wot not of what manner of spirite you are , for the sonne of man is not come to destroye mens liues , but to saue them .

If the Church of Roome were the holie Catholique Church : it would then féede the soule of man ( béeing a spirite ) with spirituall foode , moone her by spirituall instrumentes , drawe her by the worde , leade her by the spirite , and persuade her by the Scriptures , which are the onely meanes which God appoynteth . If an Heretique holde an opinion , he holdeth it eyther of ignoraunce , or of wylfulnesse : If of ignoraunce , he is to be conuerted by doctrine , to be conuinced by Scripture , reformed by exhortation , reduced by reason , persuaded by the trueth : If of wylfulnesse , he is to be menaced by the Lawe , and corrected by excommunication . The Church of Rome vseth no such meanes : wherefore the Church of Roome is of the deuill , and not of Christe . And as the Lord hath done to Ierusalem , in Titus Vespasianus tyme , ( as Iosephus in his hystorie of the Iewes maketh mention : ) and to the ruines thereof , that the place should not boast of the Oracles of God : So God hath done to Roome , A notable forewarning to the Church of Roome . to the Idolles thereof , that theyr boasting should be in vaine of the Church of God . For what was Roome euen from her byrth , but a Citie built in Parricide ? then strengthened with robberies , and made a Sanctuarie for murderers of all Nations , The pettigree of Roome . as you may read in theyr owne Romaine Hystories . And what was it afterwardes ( in the time of the Emperour Iulianus Apostata , Dioclesian , Nero , and diuers others ) but a slaughter house of the Martyrs of God ? and what is it in ours , and our fathers dayes , but the Queene of pride , the nurse of Idolatries , the mother of whordomes , the sincke of iniquities ? out of which , sorceries , withcrafts , poisoninges , adulteries , rebellions , and bloodie warres , haue ouerflowed the whole earth . Who wyll beléeue in this Church ? are we commaunded to beléeue in this Church , when as it is sayd in our Créede , Credo sanctam Catholicam Ecclesiam : I beleeue ( that there hath béene , is , and shall be ) a holie Catholique Church ? My sence can not shew it , and therefore I beléeue it : for if I sée it , beléefe is in vaine , for where sence faileth , and can goe no farther : there beléefe beginneth . For is it necessarie that we should from time to time beleeue , that Roome is the holie Catholique Church : but we should from tyme to tyme beleeue , there is a holy Catholique church . But in déede , the Papists and such like open persecutours , haue of so long tyme kept vnder the Church , that we are driuen to beléefe , for they haue left scarse any sence , or memorie of the true members of Christes Church . If we beléeue the Romaine Church to be , The holie Catholique Church : The Scriptures are against vs , theyr owne Doctours are against vs : and the definition of the word , Church , is against vs . Shall we beléeue the building of Saint Peters Church , to be our holie Mother the Church ? Beléeue it who that will , and I assure him that he hath not the true Church on his side : nor the Gospell to excuse him .

Séeke for this Church , whereof Christe is head , and not the Pope : in this Church haue we lybertie , not to doo euyll , but to doo good . The Churth of Roome bringeth to our lyfe , myserable bondage . Whyles we are in the Church of Christe , wée hope for the promises of lyfe euerlasting : but whyles wée stande in the Churche of Roome , wée stande in feare and terrour of eternall condempnation , to come vppon vs for our sinnes , in the day of death . Through Christe ( who is the head of this true Churche ) wée sée our sinnes purged , the Deuill vanquished , death and condempnation abolished , and our selues in the lybertie of the chyldren of God , to crie Abba Father . Thus much touching the Church .

¶ Of the infallible , perfect ground , and sufficiencie of the Scriptures , to the eternall comfort and consolation of all true Christians , and vtter confusion of the Pope , and all his adherentes .

BEcause the Papistes affirme and boldly say , that the Scriptures are not sufficient , for a man therby to knowe the trueth , by the which he may be saued : it is erpedient and néedefull at this present tyme , to heare what the Scriptures and Doctors doo say therevnto . First I will beginne with the Scriptures , as with the veritie it selfe : and then with the Doctors , who ground theyr argumentes and reasons vpon the worde of God , which is the holy Scripture . Although it behooueth man , earnestly to bende his eyes to consider , the workes of God . For as much as he is set ( as it were ) in this gorgeous stage , to be a beholder of them : yet principallie ought be to bend his eares to the Scriptures , that he may better profite thereby , and sooner learne the trueth , by the which he may be saued . And therefore it is no meruayle , that they which are borne in darknesse : doo more and more waxe harde in theyr amazed dulnesse , because verie fewe of them doo giue them selues pliable to learne of the worde of God , whereby to kéepe them within the boundes : but they rather reioyce in theyr owne vanitie . Thus then ought we to holde , that to the ende true Religion may shine amongst vs , we must take our begynning at the heauenlie doctrine , and that no man can haue any taste , be it neuer so little , of true and sounde doctrine : vnlesse he haue béene Scholler to the Scriptures . And from hence groweth the originall of true vnderstanding , that we reuerentlie embrace , whatsoeuer it pleaseth GOD , therein to testifie of him selfe : for not ●nely the perfect and ( in all poynts ) absolute faith : but also all right knowledge of God , springeth from obedience , and truely in this behalfe , God of his singuler prouidence , hath prouided for men , in all ages .

For if we consider , howe slippery an inclination mans minde hath to slide into , by forgetfulnes of God , how great a readinesse to fall into all kinde of errours , howe great a lust to forge oftentimes new and counterfeyt Religions : The onely fall of man into so many and sundrie euyls , is the forgetfulnesse of God . We may thereby perceyue , how necessarie it was to haue the heauenly doctrine , so put in writing , that it should not eyther perishe by forgetfulnesse , or growe vaine by errour , or be corrupted by boldnesse of men . Sith therfore it is manifest that God hath alway vsed the helpe of his worde , towardes all those whome it pleased him at any tyme fruitfully to instruct , because he foresawe , that his Image imprinted in that most beautifull forme of the world , was not sufficiently effectuall : therfore it behooueth vs to trauaile this straight waye , if we earnestlie couette to attayne to the true beholding of God , we must I saye , come to his worde , wherin God is well and liuelie set out by his workes , when his workes be weyed , not after the peruersenesse of our owne iudgement , but according to the rule of the eternall trueth . If we swerue from that worde ( as I sayd euen nowe ) although we runne neuer so faste : yet we shall neuer attayne to the marke , because the course of our running is out of the way . For thus we must thinke , that the brightnesse of the face of God , which the Apostle calleth ( Rom. 16. ) such , as can not be attained vnto , is vnto vs lyke a Maze , out of which we can not vnwrappe our selues , vnlesse we be by the line of the worde , guided into it . And therfore ( Dauid . Psalm. 9. et . 96.97.99 . &c. ) oftentimes when he teacheth that superstitions are to be taken away out of the world , that pure Religion may florishe : bringeth in God reigning , meaning by this worde , reigning , not the power that he hath : but the doctrine , wherby he challengeth to him selfe , a lawfull gouernment : because errors can neuer be rooted out of the hearts of men , tyll the true knowledge of God be planted .

Therefore the same Prophete , after that he hath recited . Psalm. 19.21 . That the heauens declare the glorie of God , that the fyrmament sheweth foorth the workes of his handes :

That the orderlie succéeding course of dayes and nightes , preacheth his Maiestie : then he descendeth to make mention of his worde : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( sayth he , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The lawe of the Lorde is vndefiled , conuerting soules , ( sayth Dauid ) the witnesse of the Lorde is faithfull , giuing wisdome to lyttle ones : The rightfulnesse of the Lord is vpright , making hearts cheerefull : the commaundement of the Lord is bright , giuing light to the eyes . For although he comprehendeth the other vses of the Lawe , yet in generallitie , he meaneth : that for as much as God dooth in vaine , call vnto him all Nations , by the beholding of the heauen and earth : therefore this is the peculiar schoole of the children of God . The same meaning hath the .xix. Psalme , where the Prophet hauing preached , Of the voice of God , which in thunder , winds , showers , whirle-winds and stormes , shaketh the earth , maketh the mountaines to tremble , and breaketh the Ceder trees : In the ende , at last he goeth farther , and sayth . That his prayses are sung in the Sanctuarie , because the vnbeleeuers are deafe , and heare not all the voices of God that resound in the ayre . And in lyke manner , in an other Psalme . 93.5 . after that he had described , the terrible waues of the sea : He thus concludeth , Thy testimonies are verified , the beautie of thy Temple is holinesse for euer .

And out of this meaning also proceeded , that which Christe sayde to the woman of Samaria . Iohn . 4.22 . That her Nation and the rest , did honour that which they knewe not , and that onely the Iewes did worshippe the true God . For whereas the witte of man ( by reason of the féeblenesse thereof ) can by no meanes attaine vnto God , but béeing holpen and lyfted vp by his holie worde : It followed of necessitie that all men , except the Iewes , did wander in vanitie & errour , because they sought God without his worde .

Should the Papistes committe such absurdities in theyr writinges of matters of Religion , if they reiected not the scriptures ? Should they holde such erronious opinions ( as they doo ) if they would content them-selues , with the sufficiencie of the Scriptures ? no truelie , if they followed the doctrine , preceptes , and councell of the Scriptures , and not Traditions , the inuentions of ambitious and worldly minded men .

S. Iohn teacheth in the. 20. Chap. That all things needfull to saluation , are onely contained in the word of God . These are his wordes . Multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum , quae non sunt scripta in libro hoc : haec autem scripta sunt , vt credatis quod Iesus est Christus ille filius Dei , et vt credentes vi● tam habeatis per nomen eius . And many other signes dyd Iesus in the presence of his Disciples , which are not written in this booke : but these thinges are written that ye might beleeue , that Iesus is Christ the sonne of God , and that in beleeuing , ye might haue life through his name .

The which wordes Cyrill 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 Christe dyd , but so much as the writers thought sufficient , as well to manners as to doctrine .

Saint Augustine , De doctrina Christiana . Lib. 2. Cap. 9. Sayth : In his quae aperte in Scripturis posita sunt , inueniuntur ea omnia quae continent fidem moresque viuendi . All thinges contayning faith and manners , are manifestly set downe in the Scriptures .

Basilius , De fidei Confessione . Sayth , 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 slyding from the faith , and a great pride : eyther to reiect any thing that is written in the worde of GOD , or to bring in any thing vnwritten . For , Christes sheepe ( sayth Saint Iohn . Chap. 10.4 . ) heare his voice , and will not heare the voyce of an other . And in his Moralles he sayth : That if whatsoeuer is not of faith , is sinne , if faith come by hearing , hearing by the worde of God : whatsoeuer is brought in beside the worde of God , is not of faith , and therefore sinne .

What haue we to doo good Christian people , with Romish Traditions , with Decrées , Canons , Constitutions , Councels , and Papisticall writings ? are their inuentions comparable with the scriptures ? or haue the Papists the lyke vtteraunce , the lyke gifte of spéeche , as Christe had ? Saint Iohn speaking of Christe . Chap. 7.46 . Sayth , Nunquam sic loquutus est homo : Neuer man spake as this man dooth . Not all the hypocritical illusions of the Papists , can once preuayle against Christes Church . Not Cicero , the father of eloquence : not Demosthenes , out of whose mouth , flowed flooddes of eloquence : not eloquent Pericles , of whome it is written , that he dyd thunder out his wordes : not the golden tongued Chrisostome . But Christes argumentes were so mightie , and his wordes so swéete : that a certaine woman , hauing great admonition thereof : lyfted vp her voice , and sayde vnto him . Happie is the wombe that bare thee , and the pappes which thou hast sucked .

This worde differeth in perfection : in his wordes all thinges endure , take away this worde : what is man ? a brute beast : Take away the sunne out of the world , what remaineth ? horrible darknesse . Lactantius . De ira Dei . Cap. 1. Sayth , Lumen mentis humanae Deus est : remoto Deo coelestique doctrina omnia erroribus plena sunt : God is the light of mans soule , if you set a side , or put away from you God his heauenlie worde : all thinges are full of errours . Take away this worde , what is man ? a captiue of Sathan , a praye of death , a slaue of sinne , a fire-brande of hell . Ignorantia Scripturarum Christi ignorantia est . Sayth Hierome , in Prologo Esaiae . Ignoraunce of the scriptures , is ignoraunce of Christ . As farre as heauen is distaunt from earth , so farre ought heauenlie thinges , alwayes be preferred before humaine thinges , yea , incomparably ought they alwayes to be preferred .

Hierome in Epistola , Ad Demetriadem Virginem , vtere lectione diuina : Sayth hée : Vtere speculo , vide speculum , foeda corrigenda : pulchra conseruanda , et pulchra facienda . Scriptura enim speculum est , foeda ostendens , et corrige dicens . Vse to reade the holie Scripture , vse the glasse , see the glasse : that deformitie may be amended , fayrenesse preserued , and fayre thinges performed : For the scripture is a glasse , shewing deformitie , and saying amend . Gregoris , in Moral , sayth : Sacra scriptura tanquam speculum quoddam mentis . The holy Scriptures is as a certaine glasse of the minde . 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 holie Scripture be to thee as a glasse , this glasse hath no deceytfull or flattering brightnesse , it is not in looue with any mans person . Arte thou beautifull ? thou seest thy selfe there beautifull : but when thou commest deformed , accuse not the glasse , aduise thy selfe , the glasse deceyueth thee not , deceyue not thou thy selfe .

Saint Augustine sayth , Tom. 2. Epist. 166. In Scripturis didicimus Christum , in Scripturis didicimus Ecclesiam . In the Scriptures we haue learned Christe , in the Scriptures we haue learned the Church . Saint Ambrose sayth , in Homil. Lib. 4. Cap. 1. Christus oritur in lectione sol iustitiae : In reading the Scriptures , Christ the sonne of righteousnesse ryseth .

Saint Augustine sayth , Verbo Dei docemur in omnibus : By the worde of God , we are instructed in all thinges . Saint Basill , in Concione : Quod Deus non causa malorum : verbum Dei ex quo solo noscitur Deus , regiam viam monstrat , et est lucerna pedum nostrorum . The worde of GOD , by the which onely GOD is knowen : sheweth the kinges high way , and is the lyght of our feete . We learne faith in the Scriptures , and not in Popishe Traditions . Saint Hillarie sayth , Ad imperatorem Constantinum : to the Emperour Constantinus . Fidem imperator quaeris ? audi eam , non de nouis Chartulis , sed de Dei libris . Dooth your Maiestie seeke the faith ? Heare it then , not out of any new scroll , but out of the booke of God . Saint Iohn sayth , Chap. 14. Qui non diligit me , sermones meos non seruat : et sermo quem auditis , non est meus , sed eius qui misit me Patris . He that looueth me not , keepeth not my words : and the word which ye heare is not mine , but the fathers which sent me . If we wyll be contented with the scriptures onely , and goe no farther : we shall receyue great benefite thereby . The blinde shall see , the deafe shall heare , the dumbe shall speake , the lame shall walke , fooles shall be wise , the sicke shall be whole , the dead shall reuine . The embracing of the worde of GOD , hath made many Papistes , The inestimable benefite that proceedeth by the word of God . good Christians : many persecutours , holy Martyrs : many proude men , humble : many couetous mysers , lyberall : many cruell tyrantes , mercifull fauourers : many faithlesse , faithfull : many filthy fornicatours , chaste : many furious , and wrathfull , méeke and milde : many slaunderers , speakers of the trueth : many backbiters , penitent : many slouthfull and drousie , vigilant & watchfull : many fearefull , bolde , yea , and contempners of Phalaris Bull : many Saules , many Paules : many chyldren of darknesse , the chyldren of lyght .

God by his worde , offereth to vs his mercifull hande : by faith , we giue to God our hand , and the Sacramentes are as a thirde hand , which confirme and establish , the ioyning of the other two together . If you feare the iudgement of sinne , this most precious word offereth you , righteousnesse in Christe : if you feare death , it offereth lyfe : if you feare the fire of hell , it offereth the ioyes of heauen . And bréeflie , you haue in this word , whence you may take , bothe in lyfe recreation : and in death preseruation , bothe of body and soule euerlastinglie . The word of God is water to refreshe vs , and wine to chéere vs : The worde of God , is the whole direction of a mans life . it is bread to strengthen vs , and Manna to nourishe vs : it is a treasure to enritch vs , and a pearle to adorne vs : it is a leauen to heate vs , and salte to powder vs : it is a sword to defend vs , and a fire to purge vs : it is a salue to heale vs , and a lantorne to guide vs : it it is a Trumpet to call vs , and wisedome to instruct vs : a way to dyrect vs , and lyfe to reuiue vs . But alas , we are so farre from labouring for this worde of God , that wheras lyke good husband men , we should labour and digge in the féeld , and sell all that we haue to buie that féelde : whereas , lyke wise merchant men , we should labour and séeke for good pearles , and sell all that we haue , to buie that pearle of great prise : We ( sayth Saint Mathew . 7. ) lyke dogs refuse holy things offered , we turne about , and teare them that doo offer them : We , lyke swine , treade pearles vnder our feete , and doo account this pearle , this holy thing , the worde of lyfe , to be vnto vs a ring of golde in a swines snowte . For doo the Papistes delight to heare Gods worde ? beholde , yet they are lyke the deafe Adder , which stoppeth her eares , at the voice of the Charmer , charme he neuer so wisclie . Doo they looue the bringers of this word ? beholde , yet there is in England an Adders broode , a generation of Vipers . If we haue more regard in the sayinges of the Papistes , and put more confidence in theyr wordes , then in the Scriptures : howe can we without spéedie repentance , but looke for the terrible stroke of vengeaunce ? God ( sayth Valerius Maximus ) hath feete of wooll , hee commeth slowlie to punish , but he hath handes of yron , when he commeth , he striketh sore . Phillip king of Macedonia , hearing of one in his kingdome , which refused most vnthankfully , to receaue a straunger , of whome before he had béene succoured in shyp-wracke in extréeme néede : For a woorthy punishment , caused to be printed in his forehead , with an whotte yron , these wordes : Ingratus Hospes , An vnthankfull Guest . So we , by refusing his worde , may we not thinke our selues woorthy of many whot yrons , to print our vnthankfulnes to our shame ? Thus much for this part .

¶ Of auricular Confession .

THus much you haue heard ( déerely belooued ) touching the sufficiencie of the worde of God : I haue prooued the sufficiencie thereof , bothe by the testimonies of the Scriptures , as also with the aucthority of the Doctors . Nowe I meane ( God wylling ) to confute auricular Confession : bothe by Scriptures , Doctors , and Reasons .

The Papistes are not ashamed to say and write , that it is needefull for all men and women , and that it is necessarie for all that are come to the yéeres of discretion , to confesse to theyr ghostlie Father ( maister popishe Préest ) whatsoeuer sinnes they haue committed . If they refuse so to doo , our holie Father the Pope , wyll hang them in a Rope , or send them to hell , in ringing Papa Ioannas Bell. If they could prooue by the Scriptures , auricular Confession to be lawfull and necessarie , to obtaine forgiuenesse of sinnes : then is it tollerable , yea , and commendable ( in respect of obedience to the worde of God ) to vse auricular Confession . But if Scriptures thereof , make no mention at all , but rather disprooue such whispering of sinnes , in the eares of doltishe Préestes : I take such auricular Confession to be fonde , foolishe , and daungerous : Doost thou reade , O Christian man , that euer the Patriarches were woont to confesse their perticular sinnes to Préestes , as the Papistes doo at this tyme ? dyd the Prophetes vse such auricular Confession ? or did the Apostles , or dyd the Disciples , or dyd any of the Saintes of the primatiue Church , reueale in secreate wise theyr particular faultes to any Confessour , or to any Préest ? I reade of none . If then the Patriarches , the Prophetes , In the Primatiue Church no confession euer heard of . the Apostles , the Disciples of Christe , the holy Saintes of the Primatiue Church , neuer vsed any auricular Confession : why then should wée ? what example haue we to followe ? what commaundement is there giuen vnto vs , to confesse our sinnes before the Préest ? what lawe dooth charge vs , to recken vp all our sinnes ? Is not sinne forgiuen , but vpon condition , that there be an intent conceyued to confesse it ? where they bable that there remayneth no entrie into Paradise , if occasion of confession be neglected . Must all sinnes be reckened vp ? but Dauid ( as it is written Psalm . 19.13 . ) who as I thinke , had well studied vpon the confession of his sinnes , yet cryed out ? Who shall vnderstand my errors : Lord cleanse mee from my secrete sinnes . And in an other place . Psalm. 28.15 . My iniquities haue passed abooue my head , and lyke a weightie burden haue waxed heauy , abooue my strength . Truely , he vnderstoode , howe great was the bottomlesse depth of our sinnes : howe many were the sortes , of our mischéeuous dooinges : howe many heads , this monster Hydra dyd beare : and howe long a tayle shée drewe after her . Therefore he went not about to recken vp a register of them , but out of the depth of euyls , he cryed vnto the Lord : I am ouerwhelmed , I am buried and choaked : the gates of hell haue compassed me , let thy hand drawe me out , which am drowned in the great pitte , and am faynting and ready to die . Who now may thinke vpon the numbring of his sinnes , when he séeeth that Dauid can make no number of his ? After this rule of Dauid we sée , that the Publicans confession was made , whereof mention is made in the. 18. of Luke , and in the. 38. verse . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iesu , O sonne of Dauid , haue mercy vpon mee . Domine miserere mei peccatoris . Lord be mercifull to me a sinner . As if he should say : All that euer I am , I am altogether a sinner : and I cannot attayne with witte , or expresse with tongue , the greatnesse of my sinnes to be confessed ? let the bottomlesse depth of thy mercy , swallowe vp the bottomlesse depth of my sinne . But then the Papists wil say , what ? are not all our sinnes to be confessed ? is no confession acceptable to God , but the which is knit vp in these two words , ( I am a sinner ? ) No , but rather we must endeuor our selues as much as in vs lyeth , to powre out our heart before the Lord , & not onely in one word , confesse our selues sinners : but also truely & hartely acknowledge our selues to be such , & with all our thought , record how great & diuers is our filth of sinnes , not onely that we be vnclene : but with how great , & in how many parts is our vncleannes : not only that we be debters , but with how great debts we be loden , & how many wayes charged : not only that we be wounded , but also with howe many & deadly strokes we be wounded . With this reknowledging , when that sinner hath wholy powred out him self before God , let him earnestly & sincerely thinke , that yet there remaine mo sins , & that that secret corners of their euils are so déepe , that they can not throughly be disclosed , & he cryeth out with Dauid . Psa. 19.31 . Who vnderstandeth my errors ? Lord clēase me from my hidden sins .

Howe where the Papistes affyrme , that sinnes are not forgiuen , but with an intent of confessing , firmelie conceyued , and that the gate of Paradise is shut against him that neglecteth occasion offered , when he may be confessed : God forhid that we should graunt them that , for there is no other forginenesse of sinnes , then alway hath héene . It is not read , that all they who haue confessed theyr sinnes , in the eare of some Préest , that they haue onely therefore obtained forgiuenesse of sinnes at Christes hand : And truely they could not confesse , where there were neyther Préestes , confessours , nor any confessing at all . And in many ages after , this confession was vnheard of , at which time , sinnes were forgiuen without this condition . But that we may not néede to dispute longer about this , as about a doubtfull matter : the word of God is plaine , which abydeth for euer : Whensoeuer the sinner repenteth ( sayth Christ , by the Prophete Ezechiel . Chap. 18.21 . ) I will no more remember all his iniquities . He that dare adde any thing to this word , bindeth not sinnes , but the mercie of God : for wheras they say , that iudgement can not be giuen , but when the cause is heard , we haue a solution in readinesse , that they do presumptuously take that vpon them selues , which haue made them selues Iudges . And it is a meruaile that they doo so boldlie frame to them selues such principles , as no man in his right witte wyll graunt . They boast that the office of binding and loosing , is committed to them , as though it were a certaine iurisdiction ioyned with Inquisition .

Moreouer , theyr whole doctrine cryeth out : that this aucthority was vnknown to the Apostles : Neither dooth it belong to the Préest , but to him which desireth absolution , to knowe certainly whether the sinner be loosed or not . For as much as he that heareth , can neuer knowe whether the reckoning be iust and perfect : so should there be no absolution , but such as is restrained to his words , that is , to be iudged . The Lord crieth out by Esai . Chap. 43.15 . It is I , It is I , that doo put away iniquities , for mine owne sake , and will not be mindfull of thy sinnes .

Dooth he not openly declare , that he fetcheth the cause & foundation of forgiuenesse onely from his owne goodnesse ? Moreouer , whereas the whole Scripture beareth witnesse of Christe : That forgiuenesse of sinnes , is to be receyued by the name of Iesus Christe , as it is written in the Actes of the Apostles , Chap. 10.43 . Dooth it not therby exclude all other names ? howe then doo they teach , that it is receyued by the name of satisfactions ? For whereas the Scripture sayth , By the name of Christe : it meaneth that we bring nothing , we alleadge nothing of our owne : but rest vpon the foundation of Christe . As Paul 2. Corin. 5.19 . where as he affyrmeth : That God is reconciling the worlde to him selfe in Christe , for his sake , not imputing to men their sinnes . He immediatly sheweth the meane & manner how : Because he that was without sinne , was made sinne for vs . S. Iohn sayth , 1. Epi. 2. Cha. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . My babes , these thinges write I vnto you , that yee sinne not : and if any man sinne , we haue an aduocate with the father , Iesus Christ the iuste . And he is the reconciliation for our sinnes , and not for ours onely , but also for the sinnes of the whole world .

And in the. 12. verse : Lyttle chyldren , I write vnto you , because your sinnes are forgiuen you for his names sake . In the first Chapter of S. Iohn : the same-Enangelist there writeth . I 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Beholde the Lambe of God , that taketh away the sinnes of the world . He taketh them away ( sayth he ) him selfe , and none other : That is so say , For as much as he alone is the Lambe of God , he alone is the oblation for sinnes . He alone the propitiation and sacrifice , he alone the satisfaction .

Nowe let vs sée what the Doctours write , and speake against auricular Confession . Chrisostome , which was also Bishoppe of Constantinople . Homil. a. in Psalm . 50. dooth in so many places euidently testifie , that it is meruayle , that the Papists dare mutter so the contrary . Tell ( saith he ) thy sinnes , that thou maist doo them away : if thou be ashamed to tell any man the sinnes that thou hast done , tell them dayly in thy soule .

I doo not say , confesse them to thy fellowe seruaunt , that may reproch thee : but tell them to God that taketh care of them Confesse thy sinnes vpon thy bed , that there thy conscience may daily recognise her euyls . Againe : Serm. De penitentia . Et confessi . Hom. 5. But it is not necessarie to confesse , when witnesses be present : let the examination of thy sins be done within thy thought . Let this iudgement be without witnesse : let onely God , see thee confessing . Againe : De incomprehen Dei , nam contra anomaeos . I doo not leade thee ( sayth Chrisostome ) into a stage of thy fellowe seruaunts : I doo not compell thee to disclose thy sinnes to men , rehearse and vtter thy conscience before God . Shewe thy woundes to the Lord , the best surgion , and aske salue of him : shewe to him that will reproche thee with nothing , but will most gentlie heale thee . Againe : Hom. 4. De Lazaro . Tell not man , least he reproch thee , for neither is it to be confessed to thy fellow seruant , that may vtter it abroade : but to the Lord . To the Lord shew thy wounds , which hath care of thee : that is bothe a gentle , and sweet Phisition . After warde he bringeth in God , speaking thus . I compell thee not to come into the mids of a stage , and call many witnesses : tell thy sin alone to me priuately , that I may heale thy sore . Shall we say , that Chrisostome dyd so rashlie ( when he wrote this & other lyke thinges ) that he would delyuer mens consciences from these bondes , wherwith they be bound by the lawe of God ? Not so , but he dare not require that , as of necessitie , which he dooth not vnderstand to be commaunded by the worde of God . If auricular Confession were the lawe of God how durst Nectarius Bishop of Constantinople repell and destroye the same ? Wyll they accuse for an heretique and scismatique , Nectarius a holy man of God , allowed by the consenting voyces of all the olde Fathers ? but by the same sentence they must condempne the Church of Constantinople , in which Sozomenus affyrmeth , That the manner of confessing was not only let slip for a tyme , but also discontinewed , euentyll within time of his remembraunce . Yea , let them condempne of apostasie , not onely the Church of Constantinople : but also all the East Churches , which haue neglected that Lawe , which ( if they say true ) is inuiolable , & commaunded to all Christians . I could alleadge many places out of Ambrose , Augustine , Hierom , and Chrisostome , if the tyme would permyt : Wherfore the aucthority of Chrisostom against auricular Confession , the hearing of the godlie may satisfie . I will procéede nowe farther , to disprooue auricular Confession , by reason . First , I demaund , howe can the Préest or Confessour , absolue me of my sinnes , who hath néede of absolution him selfe ? can he pardon my sinnes , that can not pardon his owne ? Moreouer , if he that confesseth be a naughly man , and hath committed some notorious fact , he will be affrayd to confesse the same in the eare of the Préest , least he be so lewde , as to reueale his confession : & so by that meanes the party that confesseth , may dispayre of his saluation , onely for that he made his confession vnperfect , not discouering all the faults which he had committed : besides that , the Préest may ioyne him such a penaunce , that the partie confessed to accomplishe may refuse : and so may forsake all hope of saluation . But that I may speake a word merely , and peraduenture say no more then the truth is : I take the cause of confession to be this , that Préests béeing vnmaried ( and were sworne to doo as the Fore dyd , to fast when he got no meate , and so they to be chaste , The craftie deuise of Preestes , to coullor their knauerie . when they got no Concubines , ) might in hearing the confession of many , knowe who were most inclined and prone to carnall delectation . And shée that were found such a one , should heare in stéede of , Absoluo te nomine patris , &c. These wordes , Absoluo te nomine Papae , Concubinae , et nothi . I absolue thee , in the name of the Pope , his Concubine , and bastard , that thou commest to my bed this night . I will prooue this to be the cause of auricular Confession by an example . In the tyme of king Henrie the. 8 , A prettie tale of a Preest and his Lemman . as I vnderstoode by many the tolde me the same example which nowe I vtter vnto you : There was a Préest héere in England , that got a very fayre Gentlewoman , in hearing her contession , & in stéede of absolution , to be his waighting-maid : This préest fearing lest that this Gentlewomans husband should ( not finding his wife at home ) serch for her in his Parsonage or Vicarage ( I can not tell which : ) he tooke him a goodlie and a lustie Gelding , and rode foorth , hauing his woman behinde him the most parte of the night , vntyll he had found a shéepheards lodge , where he rested himselfe a whyle . But when they were merie at supper : the Kings Trumpetter hauing repayred thither , bothe for that he was gone out of the way , and knew not how farre be had to any lodging , and also for that it rayned apace : reposed him selfe vpon a hey mowe , which was in the same lodge , in a corner distant from the Preést and his woman . The blacke Moorian Trumpetter , spying some in the shéepheardes lodge , and making ioyfully good chéere , sounded out his Trumpette : the Préest and his woman looking on him , and séeing his face so black , thought him to be the Deuill , they ran away on foote , & left all things behinde : the Trumpetter loste nothing by that shifte . Behold the fruites of confession . The Préest beguiled the woman belike , in telling her that shee could not be saued , vnlesse shée would consent vnto his vnhonest request : Wherefore , in lyke manner he was deceiued , in taking the Moorian to be the Deuill .

What great inconueniences haue growen out of auricular Confession , Confession the cause of whoredom . daylie experience taught the same . The Préest hath the burning heate of fleshly luste extinguished , the Daughter is defiled , and the Matrone is at the Préests berke & commaundement . Mens sinnes oftentymes by the Préestes , haue béene discouered , great enmitie , discentions , and bloody Combates , procéeded thereof . To auoide these occasions of euils , ( whereof auricular Confession is the cause ) good it were and profitable , no more to reueale our sinnes to the Préestes .

Thus haue I bréeflie disprooued auricular Confession , both by Scriptures , Doctours , and Reasons . Nowe I purpose ( God willing ) to procéede farther , to other principall pointes of Religion : which be in controuersie betwéene vs and the Papistes . Let this suffice for auricular Confession , more at large could I haue spoken thereof ▪ But as the common prouerbe is , Quod satis est sufficit , Enough is as good as a feast : Sufficiencie suffiseth .

¶ Of Faith .

TO speake of Faith , for as much as it importeth not onely the confidence which we haue in God : but in as much as it includeth also with that confidence , the very knowledge of God , wheron dependeth , Faith , Hope , and Charitie , according to the iudgement of Saint Paule . Hebr. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Faith is the ground of thinges which are hoped for , and the euidence of things which are not seene . Therefore Faith is not ( as many doo thinke ) a certayne obscure lyght of God , and a certayne trifling and friuolous opinion : but it is an euident lyght , a certayntie and assuraunce of the minde , and a cléere shyning , which béeing our guide , we sée that God is so mightie , wise and good , that he can , that he knoweth howe , and that he wyll saue vs . Therefore , with a sure and stedfast confidence , we put our trust in him , repose and cast our selues whollie vpon him . Faith is the sheeld , wherewith we quench all the fierie dartes of the wicked . Ephe. 6.16 . And againe : Faith is the mouth , bellie and stomacke , by the which we feede on the body and blood of Christe , beeing at the right hand of his Father in heauen . Iohn . 6.56.57 . And againe : Faith is the ladder that reacheth vp to heauen , and by which euen nowe , we remayne and sitte in the heauenly places with Christ . Ephe. 2.6 . Faith is the hand by which we take holde of Christe , in whome is performed all the promises of God to his elect . 2. Cor. 1.20 : Faith is that weapon , by which we ouercome the world , the end wherof is the saluation of our soules . Faith is a cleare and effectual persuasion , wrought , not in the bodily eares , but in the eares of the heart , not by men , but by the holy ghost , wherby we are made certaine and sure to be the sonnes of God . Faith ( as it is written in the. 8. Cha. to the Rom. ) is a firme , constant , and perseuering trust , in the bountifulnes of God . Faith is a lyght , which lyfteth vp , & rauisheth aboue all sensible things , and beyond that any man is not able to make discourse . to comprehende the breadth , length , height , and depth of those things which are to vs incomprehensible with naturall eyes . Faith is a cleere eye of the mind , wherewith , pearcing through the heauens , we doo see the diuine secretes of God . Faith is a quickening , cleere and fiery lyght , which purgeth our heartes and delyuereth vs from the darke and inextricable Laborinthes of the vaine shadowes of this worlde : by which we guide our blinde reason , and are lyfted vp to an high estate : so that by the taste of heauenly thinges , we despise humane thinges . Roma . 4. Faith maketh vs to conceiue Christe spirituallie , and by force of the spirite to be borne againe , with lyfting vs vp vnto God : it maketh vs put of the olde Adam and his concupiscences , and to put on Christe with his vertues , and to become of vngodlie , iust temples of God , and his chyldren , brothers , and members of Christe . Faith iustifieth , pacifieth the minde and conscience , maketh merie , causeth to reioyce , and in such sort , that we glory euen in shame . This faith is such , that it reneweth vs , regenerateth vs , quickeneth , maketh noble , enritcheth , saueth , sanctifieth , preserueth , defendeth , and obteyneth that which it demaundeth . Faith knitteth vs to God , maketh vs his heyres and Children , the brothers of Christe , and his members , yea , it maketh vs diuine and happy .

Faith is that which in Abell made him offer Sacrifices , acceptable to God : In Noe , caused him to frame the Arke , for the sauegarde of the worlde : Made Sara to conceyue , and that Abraham offred his owne sonne to God : Caused Moses to worke so many woonders in Egipt , and in the wyldernesse . Faith made the Prophets to speake , loosed the tongue of Zacharias , and saued men in daunger : made Simeon , not to feare death : also , made Paule to wishe for it . This in the Saintes caused them ( ouercomming the world ) that they haue wrought woonderfull thinges , through looue .

But what néede I speake any more ? Faith is a vertue , so noble , excellent , and woorthy , that howe much the more a man considereth of it : so much the more wyll it discouer the perfection . Therefore , he which hath tasted it , wyll neuer be satisfied , with speaking in prayse thereof . Whereas those which neuer haue felt , nor tried it in them selues , can as much speake thereof , as one that is blinde can discerne of coullours , yea , if those speake of it , as those which be carnall and brutishe : they doo not vnderstand it , nor knowe the excellencie thereof .

He that hath this liuely Faith , wherof the scripture , in sundry places speaketh , and so highlie commendeth , with so many tytles , before specified : he is sure to be iustified , he is sure to be saued . This faith made Abraham righteous . Gen. 15.6 . By this faith , the iust lyueth . Haba. 2.4 . This faith made the woman whole , to whome Iesus sayde : Confide filia , fides tua saluam te fecit . Daughter , be of good comfort , thy faith hath made thee whole . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be not afrayde , ( Saith Luke , in the ●● . Chapt. 48. verse ) Beleeue onely . And he sayde to the woman : H 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thy Fayth hath saued thee , goe in peace .

To him giue all the Prophetes witnesse : That through his name , all that beleeue in him , shall receyue remission of sinnes . Actes . 10.43 . And put no difference betwéene vs , and them , after that by fayth , hee had purified theyr heartes .

There is no dyfference : For all haue sinned , ( Sayth Saint Paule . Roma. 3.23 . ) and are depriued of the glorie of GOD : and are iustified freelie , by his grace , through the redemption that is in Christe Iesus .

Therefore wée conclude , that a man is iustified by Faith , without the workes of the Lawe : but to him that worketh not , but beléeueth in him that iustifieth the vngodlye , his Faith is coumpted for ryghteousnesse , wée béeing iustified by Faith , wée haue peace towards God , through Iesus Christe .

Knowe that a man is not iustifyed , by the workes of the Lawe , but by the Fayth of Iesus Christe : Euen as I saye , we haue beleeued in Iesus Christe , that we might be iustified by the faith of Iesus Christe , and not by the workes of the Lawe : Because that by the workes of the Lawe , no flesh shall be iustified . Gala. 2.16 .

Againe , if righteousnesse be by the law , then Christe dyed without a cause : And that no man is iustified by the lawe , in the sight of God , it is euident : For the iust shall liue by faith . Gala. 3. By grace are ye saued through faith , Sayth Paule to the Ephe. 2.8 . and that not of your selues , it is the gifte of God . The scripture hath included all vnder sinne , that the promise by the faith of Iesus Christe , should be giuen to them that beléeue .

Origene writeth , in his thirde Booke , and third Chapter , to the Romaines , that Saint Paule by these wordes : A rbitramur enim iustificari hominem absque operibus legis : We suppose therfore , that man is iustified by faith , without the workes of the lawe . Affyrmeth that the iustification , Solae fidei , Of faith onely : is sufficient , so that any man beléeuing onely , can be iustified : although no manner of worke hath béene fulfilled , or done by him . And if we require an example , who was iustified ( Sola fide ) By faith onely , without workes : I suppose that the same Théefe dooth suffise , who when he was crucified with Christe , did crye vnto him from the Crosse : Lord Iesu , remember me when thou commest into thy kingdome . Neither any good worke of his is described , or set foorth vnto vs in the Gospels : but for ( Hanc solam fidem ) This faith onely . Iesus sayde vnto him : Verelie , I saye vnto thee : this daye shalt thou be with mee in . Paradise . This Théefe then was iustified by faith , with out the workes of the lawe . For the Lord dyd not vpon this requyre , what he had wrought before , neyther dyd he looke what worke he should doo after he did beléeue : but béeing ready to enter into Paradise , he tooke him for his waighting-man , béeing iustified by that confession onely .

Hesichius , in his fowrth Booke , and first Chapter vpon Leuiticus , saith : That the grace of God , is giuen onely of mercie and fauour : and is embraced and receyued ( Sola fide ) by onely fayth .

Hierome , vpon the tenth Chapter to the Romaines . They not knowing that God iustifieth ( Sola fide ) by Faith onely , ) and suppose them selues to be iust , by the workes of the lawe , which they neuer obserued , they would not submit them selues vnto the remission of sinnes , least they should seeme to haue beene sinners . Hillarie , in the ninth Canon vpon the. 8. of Mathewe . It mooueth the Scribes , that sinne was forgiuen by man , for they dyd onely beholde man in Christe Iesu , and that to be forgiuen of him , which the lawe could not release , ( Fides enim sola iustificat ) For faith only iustifieth . Basill , in his Homilie of Humility . That at length is a perfect and sound reioycing in God , when a man dooth not bragge and boast of his owne righteousnesse , he is iustified ( Sola fide ) By faith onely in Christe . Thus haue I recited , bothe Scriptures and Doctours , for proofe that a man is iustified onely by Faith : more places out of the Scriptures and Doctours , might be gathered : But these may suffise for this matter .

¶ Of Free wyll .

I Wyll prooue bothe by Scriptures and Doctours , that frée wyll was giuen vnto man euen before his fall , & after his fall . That man had frée wyll before his fall , these testimonies of the Scriptures alleadged , doo testifie 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 vniuersaeque terrae , omnique reptili quòd mouetur in terra . God sayd : let vs make man in our owne Image , according to our likenesse , and let him rule ouer the Fishes of the sea , and ouer the Fowles of the heauen , and ouer the Beastes , and ouer all the earth , and ouer euerie thing that creepeth , and mooueth on the earth .

If hee had rule ouer the Beastes of the féelde , of the Fowles of the ayre , and of the Fishes of the Sea : he had then frée wyll . And whereas it is written , That God made man to his own image : It is not meant of the body , nor yet of the soule , but of principallitie & dominion . In the. 2. Chap. of Gen it is written . Tulit ergo Domnus Deus hominem , et posuit eum in Paradisum voluptatis , vt operaretur , et custodiret illum , praecepitque ei dicens : ex omni ligno Paradisicomedes . Then the Lord God tooke the man , and put him into the garden of Eden , that he might dresse it , and keepe it : and the Lord God commaunded the man , saying : thou shalt eat freely of euerie Tree of the garden . By these words I gather , that séeing it was graunted by God to man , to eate of euerie Trée of the garden : then had he frée wyll to doo as he would , to eate or not to eate .

Againe , Ecclesi. 15.14 . Deus ab initio constituit hominem , et reliquit illum in manu consilij sui , adiecit mandata , et praecepta sua : si volueris mandata seruare , conseruabunt te . &c. He made man from the beginning , and left him in the hand of his counsell , and gaue him his commaundementes and preceptes : if thou wilt , thou shalt obserue the commaundementes , and testifie thy good wyll . You sée that frée wyll was graunted vnto man , before his fall . God created him , and left him in the hand of his counsell , to doo what he would , he had his owne choise , eyther to the eating of euerie Trée of the garden , and so to lyue eternallie in pleasures , delightes , ioye , rest , and quietnesse : or to eate of the Trée of knowledge , of good and bad , and so to become mortall , to léese his former state , to become myserable , wretched , a caitife , subiect to death , hell , and dampnation .

Againe , in the same Chap. of Eccle. 15.17 . Apposuit tibi aquam et ignem , ad quod volueris 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 vnto which thou wilt : Before man is life and death , good and euyll : what it lyketh him , it shall be giuen him . Héere we sée moste manifestly , that man had frée wyll before his fall . For if the first man Adam could haue chosen , eyther lyfe or death , good or euyll : who can with reason denie , but that he had frée wyll ? For frée wyll is nothing else , but a frée and loose lybertie of the minde , to doo as he lyst . Our Parentes , An euident signe of free wyll , Adam and Eue , might haue lyued ▪ but they would not . Adam and Eue had theyr choyse , eyther to lyue , or to dye , to lyue and to doo good , obseruing his commaundement , and to dye if they would doo euyll , neglecting his precept . They followed the counsell of the Serpent , in eating the fruite forbidden , and so offended Gods Maiestie .

Wherefore , it appeareth by these wordes , that they had frée wyll to doo as they were commaunded , and so to lyue in Paradise : or to breake the commaundement of God , and so to dye , bannished out of Paradise . Eccle. 17.1 . Deus creauit de terra hominem , et iterum conuertit illum in ipsam . The Lord hath created man of the earth , and turned him to it againe . Numerum dierum , et tempus dedit illi , &c. He gaue him the number of dayes , and certaine tymes , and gaue him power of the thinges that are vpon earth . He cloathed him with strength , as he had néede : and made him according to his Image . He made all fleshe to feare him , so that he had dominion ouer the Beastes and Fowles . He created vnto him a helper , lyke vnto him selfe , and gaue him discretion , and tongue , and eyes , cares , and an heart to vnderstand : and sixtlie , he gaue him a spirite : and seuenthly , he gaue him spéeche to declare his workes : and he filled him with knowledge , of good and euyll . And he sayde vnto him , Beware of all vnrighteous thinges .

Wisd. 23. Deus creauit hominem inexterminabilem , et adimaginem similitudinis sue fecitillum . God created man without corruption , and made him after the Image of his owne lykenesse .

Coloss. 3.9 . Lye not one to an other , seeing that yee haue put off the olde man , with his workes , and haue put on the newe , which is renewed in knowledge , after the Image of him that created him . Ephesi. 4.23 . Be yee renewed in the spirite of your minde . 24. And put on the newe man , which after GOD is created in righteousnesse and true holinesse .

Omnes homines , ( Sayth Ambrose in his first Booke , 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 faulte , and all our nature was sounde and in health : and by the sinne of the same man , we haue lost it . Augustine in the booke of the new Song , the. 8. Chapter . Free will before the fall , was an vpright free will : before which , fire and water was layde of God , and the first man dyd reach his hand to which he would , he dyd chuse fire , and forsooke water . Sée the righteous Iudge , the same which man béeing frée , he dyd chuse , he dyd receyue : he would haue euyll , and the same dyd followe him . Againe , in his second disputation , against Fortunatus : Dico liberam in eo primo homine fuisse voluntatem , sic enim creatus erat primus homo , vt 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 saye , that free wyll was in that man , which was created first , for he was so made , that nothing could withstand his will , if hee would haue kepte Gods commaundementes : but after that he had sinned through free wyll , he dyd cast vs ( all that came out of his stocke ) into necessitie . In his second Sermon vpon the wordes of the Apostle . It is true , that man , when he was made , did receiue great strength of free wyll , but he dyd loose it by sinne againe . In the same Booke , and. 11. Chapter . The first man was created in nature , without blame in nature , without fault , he was created vpright : he dyd not make him selfe vpright , it is knowen what he made him selfe , falling out of the hand of the potter , he was broken , for he that made him , dyd gouerne him , but he was wylling to forsake him that had made him , and God suffered him so to do , as it were saying thus . Let him forsake mee , that he may finde him selfe , and that he may by his myserie prooue , that without me he can doo nothing . By this meane therefore , would God shewe vnto man , what frée wyll is able to doo without God . Certò scias , ( Sayth S. August . ) et ne ambigas , quòd primi nostri parentes Adam et Eua creati erant boni , iusti , et sine peccato , cum libera voluntate , qua potuerunt si voluissent , seruire , 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 meanes : that our first Parentes , Adam and Eue , were created good , iust , and without sinne , with free wyll , by the which they might , if they would serue and obey , with humilitie , and good wyll : and by the same free wyll , also might if they would , sinne by their owne proper wyll . Againe , in his booke of Nature and Grace , against the Pellagians . Chap. 45. Who knoweth not , that man was made sounde , and blamelesse , and with free wyll to lyue godlie , and was ordayned with a free power , and choyse to lyue righteously .

Againe , in his booke against the Iewes , Pagans , and Arrians . Chapter . 2. The first man was made of the slyme of the earth , to the Image of GOD : he was decked with shamefastnesse : he was prepared with temperaunce : he was compassed about with looue : he was cloathed with immortalitie . In his 22. Booke . and thirtie Chapter , of the Cittie of God . Free wyll was giuen to man , when he was first created , by the which he might haue chosen , eyther to sinne , or not to sinne .

Thus much you haue heard out of Scriptures and Doctours , teaching frée wyll , before the fall of Adam and Eue.

Nowe wyll I speake a little of mans free wyll 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 sawe , that the wickednesse of man was great in earth , and all the imaginations of the thoughtes of his heart , were onely euyll continually . Gene. 6.5 . Nequaquam vltrà maledicam terrae propter homines , sensus enim et cogitatio humani cordis in malum prona sunt , ab adolescentia sua . And the Lord sayde in his heart , I wyll hencefoorth curse the ground no more for mans cause , for the imaginations of mans heart is euyll , euen from his youth . Gene. 8.21 .

And moreouer , it is written in the Ps. 14.3 Hachol sariachdau , geelachu en garuechad : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vnusquisque declinauit , vnanimiter deteriores facti sunt , non est qui faciat bonum : ne vnus quidem . All are gone out of the way , they are all corrupt : there is none that dooth 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 vnderstandeth not : he is lyke to beastes , that perishe . Ambrose in his Booke of the calling of the Gentiles , the thyrd 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 haue lost it . There hence is drawen mortalitie : there hence are so many corruptions of the minde : there hence is ignoraunce , and difficultie , vnprofitable and vnlawfull concupiscence , &c. These therefore and other euyls , breake into our nature by lost faith , forsaken hope , blinde wisedome , bound wyll , no man dooth finde in him selfe , wherewith he may be repayred or amended . That nature was good , was made euyll by qualitie , man may not therefore trust in his owne strength , for when it was whole and sound , it could not stand , but must séeke victorie by him which can not be ouercome , but dooth ouercome all thinges . Saint Augustine vpon the Psalm . 118. When I was ignorant , God did teach me : when I did erre , PLACE = " marg " A notable instruction for all men to remember . God did reduce me : when I did sinne , God did correct me : when I did fall , God did rayse me : when I did stand , God did holde me : when I did goe , God did leade me : when I came to him , he did receyue me . The Soule ( sayth Guilielmus Parisiensis , in his booke of the sum of Vices and Vertues ) is in such manner let downe into the body , as if a man should fall into a mierie deepe , and stony place , and so should bothe be drowned , arayed with myre , and also be hurt . So by originall sinne , we are drowned in the darknesse of ignorance , wée are defiled with lustes and concupisense : and we are wounded , as touching the powers and faculties of the minde . At this tyme , touching this matter of frée wyll , before the fall of our first Parents , Adam and Eue , and after theyr fall , wyll I speake no more , but héere make an ende . I wyll prosecute the other poyntes of Religion , in order as I purposed to handle them .

¶ Against Purgatorie , and praying for the dead .

THe Papistes ( déerely belooued ) are verie busie , kéepe much babling , and vse many cyrcumstaunces of talke , to defend theyr fayned Purgatorie , theyr paper walles , and paynted fires . They prate verie much , but prooue lyttle , yea , nothing that is to the trueth they alledge . They are not afrayde ( so impudent and shamelesse they are ) to say that Purgatorie standeth with the Scriptures , The great impudencie of the Papistes , in alleadging their Purgatorie . and also was allowed by the olde wryters , of the anncient and Catholique Church . This they can not verifie , by all the Canonicall Scriptures , neyther that it was allowed in the primatiue Church , that we ought to beléeue that there is a Purgatorie . Therefore bothe King Henrie the eight , and also King Edward the sixt : with all the learned and godly Clergie of England : in taking away the vaine and erronious doctrine of popishe Purgatorie , and in abolishing or putting downe the Massing Sacrifices for the dead , forbydding dirges , and other lyke trumperie , to be vsed any more , dyd most Catholiquely , and Christianlike . If theyr sayinges in this matter , touching Purgatorie , and praying for the dead , doo agrée with the Scriptures , and be grounded vpon Gods worde , we wyll take them for an vndoubted , and infallible trueth : If not , we wyll followe the counsell of the blessed Apostle Saint Paule , who writeth on this manner :

If an Angell from heauen should preach vnto you any other Gospel besides that , that ye haue receyued , let him be accursed . Yea , we wyll followe the counsell of the olde auncient writers themselues , of whome Ireneus , writing against Valentinus , and other lyke heretiques , sayth plainely thus : Scripturis diuinis 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 ( vnde facilis euersio est ) do mum suam inaedificare . That is to say : To leane vpon the holy Scriptures , which are the sure and vndoubted trueth , is to builde his house vpon a sure and strong rocke : but if leauing it ( I meane the trueth of the Scriptures , ) any man dooth sticke to some other Doctors , the same is to builde his house vpon the vnstedfast sande , where it shall easily fall .

Séeing then that the canonicall scriptures , make no mention at all of Purgatorie , or of praying for the dead : if we should followe the doctrine of men in this poynt , leauing the infallible worde of God , wherein all thinges that pertayne to the saluation , of all soules and bodies , be most sufficently set foorth and comprehended : were it not I pray you , according to Ireneus saying : To builde vpon the vnstedfast sande ? Saint Ambrose cryeth out , saying : Nos noua 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 doo by right condemne all newe thinges , that Christe hath not taught , for Christe vnto the faithfull is the way : if therefore Christe hath not taught this that we teach , we doo also iudge it detestable .

Except then , they can prooue , that Christe , who is the way vnto the faithfull , dyd teach vs in his Gospell & word , to beléeue that there is Purgatorie , and that it is requisite to pray for them , that be departed out of this lamentable maze of myserie : We wyll be so bolde with Saint Ambrose , to iudge , coumpt , and recken , that doctrine which teacheth vs to beléeue that there is Purgatorie , and exhorteth vs to pray for the dead , to be most detestable and deuillishe , who soeuer be Author of it , though it were an Angell from heauen . Let vs doo what we can héere in this world to gaine eternall lyfe : for doubtlesse after this life departed , Prayer or Masse may say , Requiescat in pace : Not all the Papisticall incantations , or exorsisms can help vs after we be dead . but may nothing helpe vs in glory , to beholde Gods face , héere during life , perpetuall ioy is wonne , or euerlasting sorrowe is gotten . Fasting , nor almose déedes , repentance , nor righteousnesse , good nor euyll can neyther profite or hurt after our death . Lazarus commeth not vnto the ritch , nor the ritch vnto Lazarus : the ritch receyueth not the thing that he dooth aske , though he dooth aske it with earnest praiers of the mercifull Abraham . For the Garners & Sellers he made faste , the time is accomplished & past , the battaile foughten , and the place thereof emptie and voide , the Crownes are giuen : they that haue foughten , are at rest , they that haue not preuented or come before , are gone : they that haue not foughten , he no more there , & they that haue beene ouercommed , are driuen out . For all thinges are plainlie consumated and ended , by and by after the departing out of this world : but whyles they be yet all in the conflict or battaile : there is yet hope , there is a medicine and confession . And although these things be not in all men most perfect , yet the saluation of other is not without hope . And vnto this Saint Hierome dooth agrée , writing on this manner , in his . 13 , question . 2. Chapter . In praesenti seculo scimus , siue orationibus , siue consilijs , inuicem nos inuari posse : cum autem ante tribunal Christi venerimus , nec Iob , nec Daniel , nec Noah rogare posse pro quoquam , sed vnum quemque portare onus suum . We knowe , that in this worlde , we can be helped , one of an other , either with prayers , or with counsayle : but after we be come once before the iudgement seate of Christe , neyther Iob , nor Daniel , nor Noah , be able to pray for any body , but euerie man shall beare his owne burden .

And vppon the ninth Chapter of Ecclesiastes , these be his wordes . Peccator viuens , iusto mortuo , si voluerit in eius virtutes transire , melior esse potest . Quare ? quia viuentes metu mortis possunt bona opera perpetrare : mortui verò nihil valent ad id adijcere , quod secum tulere de vita . A sinner yet lyuing , may be better , then a righteous man that is dead , if he wil follow his vertues . And wherfore ? for that they that be alyue , may for feare of death , doo yet good deedes : but they that be dead , are able to doo nothing vnto that , which they haue once borne away out of this lyfe with them .

Therfore , it is wisedome to make our selues ready afore , and to prepare oyle for our Lampes , that is to say , to gette vnto vs a liuely faith , working through charitie , dooing good déedes whyle we haue tyme , for when we be once gone , there is no more tyme of well dooing , of repentaunce , or of amendment of lyfe : the gate of mercie is shut , we can adde nothing vnto that , that we haue once caried away with vs out of this world . Oh that this would sinke into mennes hearts , I would to God this would be remembred of all men . oh that they would remember this , then we would not trust and haue affiaunce in the good workes of other men : we would not be to séeke , and buie oyle , when it is more tyme to goe in with the Bridegroome , least it should be sayde vnto vs : Verelie I say vnto you , I knowe you not . Watch ye therefore , for ye knowe not the howre , when the sonne of man shall come . Put not your trust in the prayers , and dirges of popish Préestes : the crowne of glorie , is héere eyther lost or wonne : Euerlasting saluation is héere prouided for , by the due worshipping of God , and the fruits of Faith . Nowe grace is graunted , craue and haue , be bolde and feare not : nowe is the tyme , of obtayning eternall blessednesse : nowe is the day of Iubylie : nowe is the gate open vnto pardon and forgiuenesse , and they that séeke the trueth , shall haue an easie accesse vnto it . Nowe pray while you haue tyme vnto God for your sinnes , God graunt vs to vse this time , to his glorie , & our soules health . who is the true and onely God , call vpon him with a faithfull confession , & acknowledging both of your offences , and of your state considering : Thus confessing & beléeuing , we haue frée pardon and forgiuenesse giuen and graunted vnto vs , of the méere goodnesse and mercy of God . While we haue tyme , let vs therefore doo good , for béeing once departed out of this lyfe , repentance is too late . Ciprianus , Tractatu primo contra Demetrianum , Sayth : Quando hinc excessum fuerit , nullus iam locus poenitentiae est , nullus satisfactionis effectus . Hic vita aut amittitur aut tenetur , hic saluti aeternae cultu Dei , et fructu fidei prouidetur , &c. That is to say : After we be once departed out of this lyfe , there is no more place of repentaunce , there is no more effect or working of satisfaction , it is but in vaine , that your freendes should pray for you . It is but follie , that Préestes should sing a Requiem for your soules , seeing that theyr prayers and dirges profit nothing at all . There is in sundrie places of the Scriptures of heauen and hell expresse mention : but of Purgatorie , no spéeche at all . Purgatorie for lucre sake , of late yéeres was inuented . How often is it written in the Scriptures , that they which beléeue in Christe shall be saued , and they that beléeue not , shall be condempned : they that doo good , shall goe to lyfe euerlasting , but they which doo euyll , to paine eternall . Héere is mention you sée of saluation and condempnation , of ioye and of sorrowe , of perpetuall life & death for euer : of heauen , and of hell . But the scriptures wrote nothing of Purgatorie : and if there had béen such a place , no doubt , but there had béene mention made therof . Chrisost. in . 22. Mathew , Hom. 41. Quidquid quaeritur ad salutem , totum iam impletum est in scripturis . Whatsoeuer is sought vnto saluation , all the same is set foorth , and fully taught in the scriptures . If then praying for the dead , were necessary vnto saluation : expresse mention thereof , should be made in the scriptures , and worde of God , but we can finde no such thing there . Againe , in an other place . 1. Homilie , in Epist. Ad Titum . Omnia Euangelium continet praesentia et futura , honorem , pietatem , fidem , simul omnia praedicationis verbo conclusit . The Gospell ( sayth he ) dooth contayne all thinges , bothe present and to come , honour , godlinesse , fayth : to be short , he hath comprehended all thinges with the worde of preaching . Dooth not holie Chrisostome , by these words , manifestly declare , that the Gospell of our sauiour Iesus Christe , dooth containe all maner of things , bothe present , that is to say , how we ought to behaue our selues héere in this present life , towards God & our neighbour : and also things to come ? wherby he dooth vnderstand , the estate that we shall be in , after our departing out of this lyfe . In the scriptures , no mention made of praying for the dead . But where dooth the Gospell speake one iote onely , of prayers and oblations for the dead ? there we doo learne , that they that beléeue and are baptized , shall be saued , and they that beleeue not , shall be condempned . There we reade in the. 7. Chapter of Saint Mathew : Of the straight and narrowe way , that leadeth vnto saluation : and of the wide gate and broade way , that leadeth vnto damnation . Not one onely sillable can be found there of any thyrde way , or of any other estate that we shall be in , besides saluation and dampnation , after that we be come to our wayes ende . Which thing Chrisostome him selfe , in his second Sermon , De Lazaro , dooth teach most plainly , saying : Para ad exitum opera tua , et appara te ad viam , si quid cui rapuisti , redde , et dicito iuxta Zachaeum , do quadruplum si quid rapui . Si cui factus es inimicus , reconciliare priusquam veniatur ad iudicem . Omnia hic dissolue , vt citra molestiam illud videas tribunal . Donec hic fueris , spes habeas praeclaras , sed simulac discesserimus , non est postea in nobis situm poenitere , neque commissa diluere . That is to say : Prepare thy workes against the ende , make thy selfe ready to the way : if thou hast taken away any thing from any man , restore it againe , and say with Zachaeus , if I haue taken away any thing from any man , I doo giue it him againe fourefolde . If thou be made an enimie to any man , be reconciled vnto him againe , afore ye come before the Iudge . Paie all thy debtes heere , that thou mayst without any feare , or trouble of conscience , see that dreadfull iudgement seate . Whiles we be yet here , we haue a goodly hope , but as soone as we be once departed hence , it lyeth no more in vs , for to repent , nor for to wash away our sinnes . This holy Father then , wyll not that we should tarie to make restitution , or to be reconciled vnto those , whome we haue offended , tyll we be dead . For then sayth he : I meane after we be once departed out of this world , there is no way at all to wash away sinnes . In so much that he sayth in an other place . Neque qui in praesenti vita peccata non abluerit , postea consolationem aliquam inuenturus est in inferno , enim ait , quis confitebitur tibi ? et meritò hoc enim est cauearum tempus , et cōflictuum , et certaminum : illud verò coronarum , retributionum et praemiorum . Neyther he that dooth not washe away his sinnes in this present lyfe , shall finde any comfort afterwardes . For sayth he , who shall praise thee in hell , and for a good cause , for this is the tyme of scaffoldes , conflictes , wrastlinges , and battayles : but after this lyfe , is the tyme of recompences , crownes , and rewardes . Howe can it after this lyfe , be the tyme of crownes , and rewardes : if we be cast into a burning fire , which is nothing differing from the fire of hell ? ( saue onely that this euerlasting , and the other lasteth but for a tyme , ) there to abide intollerable torments , tyll we be holpen out , by the prayers & oblations of the liuing , A good and kinde deuotion of popish preests . & especially of the Préestes , which must be hyred with good ready money to doo it , else they will suffer vs to abide there , broyling & rosting vnto the worlds end : For , that ye may be sure , no peny , no Pater noster , of them . So that I lust héere to make an exclamation with the Poet , Quid non mortalia pectora cogit auri sacra fames ? Which we may englishe after this sort : Oh of money , looue most execrable , that mans heart doost so sore enflame . Oh gréedy desire of minde , so myserable , the woonders doost vndertake to thy great shame . Put away offering then , take away Purgatory : For when the Préests can get no money , then can they not defend Purgatorie , giue them pence , then wyll they finde some shifte or other , to prooue that there is Purgatorie : yea , and that proofe 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 . séeketh to prooue the same , he dooth not bring one iote or syllable of the holy scriptures , for to prooue his sayings by : but groundeth him selfe only vpon the Forefathers . I will be so bolde to follow his owne counsell , which he giueth in the Prologue of his thirde booke , De Trinitate . Saying : Noli meis scriptis , quasi canonicis inseruire , sed in illis quod non credebas , si forte inueneris , incunctanter crede : in istis autem , quod certum non habebas nisi certum intellexeris , noli firmiter credere . I wyll not haue thee to be obedient vnto my writinges , as vnto the Canonicall scriptures : But if thou doost by chaunce finde in them ( meaning the Canonicall Scriptures ) the thing that thou diddest not beleeue , beleeue it immediatly , and without any delay : But in these ( vnderstanding thereby his owne workes , ) excepte thou doost vnderstand , that thing to be most certayne , which thou diddest not recken to be certaine : I wyll not haue thee to beleeue it stedfastly .

What a goodly counsaile is this ? héere all men may sée , that this holy Father , wyll not haue his writinges to be beleeued , except they be grounded vpon the scriptures and word of God . Shall then any man blame vs , if we doo as he him selfe dooth bid and counsayle vs to doo ? Dooth not all the world knowe , that this auncient Doctour , and most holie Father , dyd as a man , writte many thinges , which he was fayne to reuoke and call backe afterwards in his booke of Retractions ? If he wrote any thing in defence of Purgatorie , he disprooued the same afterwardes , as by his owne wordes it dyd appeare , in the. 18. Sermon , De verbis Domini : These be his very words . Duae quippe habitationes sunt vna in igne aeterno , altera in regno aeterno . There be two habitations , or dwelling places , the one in the fire euerlasting , and the other in the kingdome , that neuer shall haue ende . Dooth not this agrée wel with the doctrine of our sauiour Iesus Christ , that dooth onely appoint vnto vs the bosome of Abraham , that is to say , the societie and fellowshippe of all them that died in the faith of Abraham , into the which , the poore Lazarus was caried by the handes of the Angels : and hell fire , where the ritch glutton was buried unmediatly after his death ? But ye shall heare him yet speak more plainly . Primum enim ( sayth he ) sides Catholicorum diuina autoritate regnum credit esse coelorum : secundum gehennam , vbi omnis apostata , vel à Christi fide alienus supplicia experitur : tertium prorsus ignoramus , imo nec esse in scripturis sanctis reperimus . The faith of the Catholiques , dooth first and formost beleeue by the aucthoritie of the Scriptures , that there is the kingdome of heauen : Secondly , that there is hell fire , where all Apostataes , and all that be straungers from the faith of Christe , doo suffer punishment : We are altogeather ignorant of the thirde place , yea , we finde not in all the holy Scriptures , that there is any . Againe , in an other place he sayth : It should be best , that they should affyrme nothing , in a matter that is vncertaine , of that which the Scriptures doo not onely holde their peace : but also doo speake the contrarie . Yet the Papists ( for lucres sake ) are not ashamed to defend the opinion of Purgatorie , by the fansies and dreames of theyr owne heads . They that die in the faith of Christe , in true confession , and acknowledging theyr sinnes , and with a true repentant heart , haue no néede after they be once dead , & gone out of this vale of miserie , of the deuotion and good déedes of theyr fréendes and kinsfolkes . If we should but follow the aucthoritie and saying of the blessed Martyr Saint Cyprian . Contra Demetr. Tracta . primo . Who béeing a good whyle afore Saint Augustin , dooth write after this maner . Tu sub ipso licèt exitu , et vitae temporalis occasu pro delictis roges Deum , qui verus et vnus 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 saye . Although thou doost at thy verie departing out of this worlde , and going downe of this temporall lyfe , praye vnto GOD for thy sinnes , who is the true and onely GOD , calling vppon him , with a faithfull confession , and acknowledging bothe of thine offences , and of his trueth : Thus confessing and beleeuing , thou hast free pardon and forgiuenesse , giuen and graunted vnto thee , of the meere goodnesse and mercie of God : And in the verie death ( euen as soone as thou hast giuen vp the ghost ) thou passest vnto immortalitie .

Héere doo ye sée , that by this holy Martyrs saying : if we do vnfainedly confesse & acknowledge our sinnes , and repent from the bottome of our hearts , we doo not onely obtaine a frée pardon and forgiuenesse of our trespasses and offences , at the bounteous and mercifull hand of God : but also in the verie death it selfe , we passe vnto immortalitie , that is to say , vnto a lyfe that neuer shall ende .

What shall then the deuotion , and good déedes of our fréends and kinsfolkes profite vs ? can they better our estate ? But then we shall haue the fruition of the Godhead , and sée God as he is : we shall be with Iesus Christ in glory , and haue the fellowship of all the blessed spirits , and soules of the righteous . What could be added to this felicitie , I beseech you ? the Scriptures doo in all pointes agrée with this holy Martyr . First Ezechiel , Cha ▪ 18. dooth crie out , saying . At what tyme soeuer a sinner dooth repent him of his sinnes , from the bottom of his heart : I wyll put all his wickednesse out of my remembrance , sayth the Lorde .

Dooth not the holy Ghost heere , by the mouth of Ezechiel certifie vs , The Scriptures are sufficient testimonies for the faith of Christians . that if we wyll with a true repentaunt heart , flie vnto the mercie of God , and take holde therevpon ( through faith in our sauiour Iesu Christe ) our sinnes shall not onely be forgiuen vs , but also cleane put out of remembrance , & vtterly forgotten ? And wherefore I pray you ? because of our owne merites and deseruings ? because of the deuotion , and good deedes of our fréends , & kinsfolkes , when we be dead ▪ Heare what the Lord him selfe sayth , by his Prophet Esai . Chapt. 43. I am euen he onely , that for mine owne sake , doo put away thine offences , and forget thy sinnes , so that I wyll neuer thinke vpon them . This verely ought to suffise vs : for , heere we haue a promise that God will doo away our sinnes , so that he will neuer thinke vpon them . Not because of our owne merites and deseruings , nor yet because of the deuotion & good déedes of our fréends and kinsfolkes , but onely for his owne sake , that is to say , of his méere goodnesse and mercie : Thus farre of this matter .

¶ Of the Supper of the Lord .

HEthervnto ( good Christian people ) of Purgatory haue I spoken , I haue disprooued and confuted the opinion of our aduersaries , touching these paper walles , and painted fyres , by Scriptures and Doctours . Wherfore , if there be any héere that thinketh there is such a place , let him examine the places which I haue brought foorth in confutation of the same , and then I hope he shall be conuerted to the confession of the trueth , in saying there is no Purgatorie . Nowe I purpose , by the almightie power of Iehoua , to speake somewhat of the supper of the Lord . The Papistes kéepe much sturre and great iangling , about this Sacrament : they say , that Christe is really , transubstantially , and bodily present , in the Sacrament of the Aulter . They can shewe vs but one place out of scriptures , The Papists haue but one argument to alleadge , and the same is against themselues . to make an argument therby , for proofe of transubstantiation : but the same place alleaged , maketh nothing for them , it is no demonstration . We will bring out of Scriptures , and out of Doctours , sundrie places that make for our purpose , in deniall of the reall presence of our Lord in the Sacrament .

First , I will declare the name of this Sacrament , which hath béene a great matter of burning and contention , amongst the Papistes , it is called Missa , the Masse , but of this worde , in all the Scriptures , I doo not finde one iote or sillable . For new thinges , new names are inuented , by the nouelty of the name . Missam rem esse minimè vetustam tutò licet conijcere : We may safelie coniecture the Masse , to be a thing not of many yeeres inuented . 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 conuiuium , 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 thanksgiuing , or a holie feast , or the Sacrifice of prayse , or the Sacrament of the body and blood of Christ . August . Ad Infantes , Is cyted 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 eies declare manifestly . Origen . 7. Hom. vpon Leuit. Si literaliter sequimini verba scripta : ( nisicomederitis carnem filij hominis , non habetis vitam in vobis ) haec litera occidit .

If lyterallie , yee followe the wordes that be spoken : ( except ye eate the fleshe of the sonne of man , ye haue no lyfe in you ) this letter kylleth . Who is so voide of reason , that wresting these speeches vnto the carnall sence , the meaning whereef is to be construed figuratiuely : wyll imagine that we ought to be borne in our bodies a new , as Nicodemus dyd ? or to be fedde with Christes fleshe carnally , as the Caphernaites did ? What better imagination doo the vnlearned multytude conceaue in these dayes , of the doctrine of theyr transubstantiation , deliuered vnto them by their great Doctours : The monstrous dishonour doone vnto God by these wicked shauelings . For on this wise doo these famous Christ-makers , enstruct theyr auditorie : that the bread which was bread , before the Consecration , altering the verie substaunce of bread , is no more bread nowe , but turned into fleshe : and that this also must beléeued without all question , that it is made the euerlasting soone of God . What can be more absurde ? and howe comes this chaunge to passe ? I pray you forsoothe , because Christe sayd : Hoc est corpus meum , This is my body . For this whole huge Chaos of confused transubstantiation is accomplished with these fowre wordes , by these Christ-makers . What ? and dyd the Lord pronounce no more words , but these foure only ? what if he spake in the Hebrew tonge , and expressed the whole action in two wordes onely , after the manner of that Nation ( Zoth guphi ) because the phrase of the language , dooth not for the most part expresse the verbe ( Est ) but to admitte he spake fowre or fiue wordes : what ? dyd he adde therevnto no more besides : or dyd he speake nothing else , before or after , to make the verie meaning and purpose of his spéeches , more euident and manifest ? And why doo these fellowes omit the cyrcumstances , and not delyuer the whole scriptures withall ? why doo they chop of the one halfe of Christes proposition , and suppresse in silence the chéefe part , whereby the meaning of Christe might appeare more forcibly ? For when Christe made mention of his body , that it might be eaten : he but giueth commaundement , to take bread first , and to eate , Take yee ( sayth Christe ) and eate yee . And foorthwith making mention of his body , dyd say : This is my body , yet not simplie neuerthelesse , but annexed immediatlie , That is giuen and broken for you : To wit , to signifie vnto them , nto the verie substaunce of his natural body simplie , but that the crucifying of his body , & the shedding of his blood , should become our foode . From hence bubleth out all the well-spring of error , that where our Lord and Sauiour had relation to the efficacie & power of his Passion : the same the Papists doo apply to the onely substance of the flesh , as though we were to be fedde with the Passion of his fleshe . Note heere . But you will aske how the Passion of Christ feedeth , which is not eaten ? forsooth , in the same manner , as the death of Christ dooth nourish vs , so dooth his Passion féede vs , not after a fleshlie , but after a spirituall manner : not as it is chawed with the téeth , but as it is receyued into the heart . For then dooth the death of Christe feede vs , when it refresheth vs : then is he eaten , when he is receyued by faith , and applied to our infirmities .

Pascasius . 43. Chapter . Therefore we must thus thinke with our selues , not howe much is chawed with the teeth : but howe much is receyued by faith and looue , &c. Ciprian De coena Domini . Our abyding , and incorporation in him , is our eating and drinking , wherby we be vnited vnto Christe , and made his body , not by any corporall , but by a spirituall manner , passing into vs , &c. Christe sayde to his Disciples : Take yee , and eate yee , this is my body , which is giuen for you : doo this as often as yee shall doo it , in remembraunce of me . What can be more euident , then the interpretation of this Supper , if the cyrcumstances of the wordes , be scanned accordingly ? For who is so blinde that can not discerne the fruites of the Lordes death and Passion , to be plainlie signified héere ? For as much as in the verie eating , him selfe sayth : This is my body , that is giuen to be slaine for you . Otherwise , why should he haue added with all , Giuen to be slaine : But that hée woulde set downe a plaine testimonie of the death of his body , rather then of any substaunce thereof , to the viewe of the Disciples ? As if he should say : The tyme is nowe at hand , A comfortable consolation , woorthy to be had in remembrance of all men . wherein my body must be giuen to be slaine for you , not for any of mine offence at all , but for your sakes , which death of mine shall procure euerlasting lyfe for you . After lyke sort and manner as this bread , which I giue thus broken vnto you to eate , dooth passe into your bodies , and giue nourishment thereto : Take ye therefore this bread , this bread which I giue to euerie of you , and eate , and withall consider heerein , not the naturall bread which feedeth your bodies outwardly : But my body which beeing giuen to be slaine and crucified for you , shall inwardly , and much more effectually , refresh you to eternall lyfe . For my fleshe , which I will giue to be slaine for the lyfe of the worlde , is meate in deede , and my blood is drinke in deede . Iohn . 6. For your bodies doo not so much lyue , by the nourishment of meate and drink , as your soules be fedde within , with the crucifying of my flesh , and the shedding of my blood : without which you can haue no remission of sinnes , no ioyfull resurrection of your fleshe , no parte or portion of eternall lyfe . Therefore , let this which is giuen you in this Supper , remaine for a perpetuall Sacrament , and remembraunce vnto you , of the body which I will heereafter giue for you . For I shall giue my body for you into the handes of enimies , the Sacrament wherof I doo heere giue into your handes .

Whereby you may perceyue ( déerely belooued ) that héere be two things giuen by Christe , one vnto vs , the other for vs : the first to be eaten , the last to be crucified : that one in the Supper , this other vpon the Crosse , Now , if you desire to know the substance of that which was giuen in the Supper , it was bread , and the Sacrament of his body : That which was giuen vpon the Crosse , was his body , and not a Sacrament . What then wyll you say ? was not his body giuen at Supper ? yes in déede , Christes body was giuen there to the Disciples , neither after a bodily and corporall maner , for that corporall body was giuen to the Iewes , not in the Supper , but on the Crosse , wherevpon he gaue his body corporally , not to the Disciples , but for the Disciples . Therefore that which he gaue for his Disciples , was his body : that which he gaue to his disciples , was the mistery of his body , yet was it one & the selfe same body , bothe that of the supper giuen to the Disciples : and that of the crosse giuen for his Disciples , but yet not after the same sort , nor yet at the same tyme . For vpon the Crosse it was giuen to be slaine corporally : in the supper it was giuen , not to be slaine , but to be eaten , not corporally , to be grawne which theyr téeth , but to féede vpon it in the bowels of their soules : namely , after a sacramental kinde of receyuing , not corporall . Therefore , it is not denied that the Lordes body was bothe giuen & eaten in the Supper ? but not the body only , but together with the body , the sacrament annexed also withal : wherof the one apperteyneth to the féeding of the bodies , the other , to the féeding of the soules . That which is receyued within in the soule , is the very body , not the Sacrament of his body . For as much therfore as these two doo necessarily concurre together in the holy supper , that the one can not be seuered from the other : let vs so ioyne the one with the other , that we neyther seperate the body of Christe from the Sacrament , as the Papists doo ( which be so throughly wedded to the only substance of the body , as that they leaue therin no substance at all of a Sacrament , but superficial and immateriall shadowes : I know not what , hanging in the ayre , which serue to no purpose : ) Neyther let vs so segregate the Sacrament againe from the body , as that wée leaue nothing in the holy Supper but bare signes . Cyrill , Anathe . 11. Doost thou pronouce ( sayth he ) this our sacrament to be mans foode , and vrgest the mindes of the faithfull irreligiouslie , to grosse and carnall thoughts ? and doost thou practise to discusse by mans sensuall reason , the thinges which are conceiued , by onely and most exquisite faith ? Heare what Christe sayth in the interpretation of his owne spéeche . Caro ( sayth he ) non prodest quicquam , verba mea spiritus et vita sunt : Fleshe dooth not profit at all , my wordes be spirit and life . And doost thou cruell Canniball , conceiue & eate nought else , but the flesh of Christe ? nor wylt thou permitte one crumme so much of breade to remaine , because it is called the body of Christe ? But how many things doo we heare dayly , called by this or that name : when as in very deede they be not made the things wherof they beare the names . When the Disciple whome Jesus looued , was by Christes owne mouth , called the sonne of Marie : yet wyll no man be so wytlesse , as to confesse him to be the naturall sonne of the Virgin Marie . So also the Prophet dooth call fleshe , a flowre of the feelde : In the Gospel , Iohn Baptist , is called Elias : Peter is named a Rocke , so is he also called Sathan . To conclude , throughout all the discourse of the Scriptures , what is more frequented , then this vsuall 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 onely noted . Theoderet . Christ did signifie the signes which be seene , by calling them his body and blood , not chaunging the nature , but adding therevnto 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 substaunce of the bread and wine dooth not cease : and without doubt the image and similitude of the body and blood , is celebrated to the action of the mysteries . Ambrosius De mysterijs . Christus est in Sacramento , quia est corpus Christi : ideo nonest corporalis , sed spirituas lis cibus , &c. Christe is in that Sacrament , because it is the body of Christe : Therefore it is not corporal foode , but spirituall . Wherevpon the Apostle , speaking of the figure therof : Because our fathers did eate the same spirituall foode For the body of Christ is spirituall : the body of Christ is the body of a diuine spirit . De con. Dis. Ambros . De sacra . Lib. 4. cap. 4. Euen as thou hast receiued the likenesse of death : so doost thou drinke the symilitude of blood . Hesychius in Leui. Lib. 1. Chap. 2. Hunc comedimus cibum in recordationem passionis Christi . We doo eate this meate , receyuing the memorie of his passion . Esai the. 25. Chap. And in this mountaine shall the Lord of Hoastes , make vnto all people a feast of fatlinges , euen as a feast of meate and fined wines , and of fatte thinges full of marrowe , of wines fined and purified , &c. Wéereby it appeareth that his suffering , should be bread and foode for all people in the world , and as it were an euerlasting banquet , according to that propheticall promise . Esay the Prophet , the. 25. Chapter . And for that cause , least the remembrance of his passion should waxe out of minde : he commaunded it to be done in the remembrance of him , and by the same memoriall to shewe the Lordes death , vntyll he come againe . Whereby may appeare without any difficulty , that the natural body is not eaten héere , but the death of his body signified , and the remembrance thereof celebrated : Not the bread and wine turned into fleshe 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 heauenly bread , which the flesh of Christe is called after his maner , the body of Christ when as in deede it is the Sacrament of Christes body . Rabanus Maurius . Lib. 1. Cap 31. Sacramentum vna res est , efficacia sacramenti alia res est : Sacramentum conuertitur in nutrimentum corporis : virtute sacraments honor aeternae vitae obtinetur . The Sacrament is one thing , the efficacie of the sacrament is an other thing : the Sacrament is turned into the nourishment of the body , by the efficacie of the sacrament , the honour of euerlasting lyfe is obtayned . Origen vpon Mathew writeth after this manner . Panis ( sayth hée ) qui verbo Dei sanctificatur , quantum ad materiam et substantiam , in ventrem descendit , et in latrinam eucitur . The bread which is sanctified by the worde of God , touching the matter and substance thereof , goeth downe into the belly , and is throwne out into the draught , &c. If that be bread which after sanctification goeth downe into the belly , according to the testimony of Origen : with what face wyll the Papistes , deny it to be bread ? Againe , on the other side , if according to the Papistes opinion , there remayne no crum of substance at all : Whereof then shall that be a substance , which Origen dooth ascribe to the bread ? To the same effect may Augustine , De consecra . Disti . 2. be produced a witnesse of antiquitie , not to be reiected . The heauenly bread ( sayth he ) which is the fleshe of Christ , is after this manner called the body of Christe , beeing in verie deede the Sacrament of Christes body , &c.

If it be a sacrament of the body , how is it the verie body ? againe , if because it is called the body of Christe , it be therfore Christes fleshe : what should let , but that by the same argument , Peter should be Sathan , because he is called Sathan ? Moreouer , if the nature of Sacraments be such as to be called by the name of the thinges which they signifie : Let the Papistes take away the substaunce of bread , what shall be left in the Accidentarie fourmes , that may eyther supplie the name of a body , or represent the lykenesse of a body in any respect ?

You haue heard ( good Christian people ) bothe by the Scriptures and Doctours , that there is no transubstantiation in the Sacrament of the Lordes Supper . Who is therefore of so peruerse minde , that wyll not persuade him selfe , that these wordes , Take ye , eate ye : This is my body , to be a Sacramentall spéech , and mysticall : and ought to be expounded simbolically , and according to the meaning ? For the bread is a Sacrament , signe , or pledge of the body of Christe . I haue giuen you to vnderstand , by many euident reasons , that these words of our Lord , This is my body : ought not to be taken according to the grosse lytterall sence : but to be expounded mystically or sacramentally , for the bread remaineth in his substance , & is not chaunged into the substance of the body of Christe . In lyke manner the naturall body of Jesus Christe ( the which being giuen once for vs , & raysed from death , is ascended into heauen , ) is not hyd nor inclosed vnder the kinde or forme of bread . For the Angels of God speaking of this body , beare witnesse thereof , and saye . Acts. 1.11 . Hic Iesus , qui assumptus est à vobis in coelum , sic veniet quemadmodum vidistis euntem in coelum . This same lesus which is taken vp from you into heauen , shal so come , euen as you haue seene him goe into heauen . In like manner S. Peter sayth . Act. 3.21 . Quem oportet quidem coelum accipere vsque in tempora restitutionis omnium , quae loquus ●us est Deus per os omnium sanctorum suo●um , à seculo Prophetarum . The heauen must receyue Iesus Christe , vntyll the ●yme that all thinges be restored , which God hath spoken by the mouth of his holy ones , from the tyme of the Prophetes . Saint Paule sayth also : Iesus Christe after he hath offered one sacrifice for sinnes , is set downe for euer on the right hande of God , from hence . foorth , tarying tyll his foes be made his footestoole . Wherfore , we reade that Saint Augustine , writing to Dardanus , sayde ryghtlie , and according to the Scriptures : Christe as he is God , is all whollie present in euerie place , but , according to the measure and propertie of a true body , he hath his place , in some one place of heauen , hee hath giuen immortallitie to his body ( in the glorification thereof . ) After this forme he is not to be thought to be diffused , and spread abroade euerie where .

Wherefore we must take good héede , that we doo not so affyrme the diuinitie of the man ( Christe ) that we take away the trueth of ( His ) body . For our personne , is God and man , and out Christe Jesus , is bothe two , béeing euerie where , in that he is God : but béeing in heauen , in that he is man . Yea and this aucthor hath left in his bookes these thinges and many other lyke bothe Catholique , and according to the true sence of the Scripture , agréeable to this matter . Moreouer , the Catholique veritie suffereth vs not to faine , that Christe hath two bodies . But if you take the wordes of the letter , This is my body : without the blessed body of the Lord , béeing set at the Table with his Disciples , gaue vnto them also , I knowe not what other body : for he could not giue him selfe with his owne handes , vnto his Disciples . Therefore with his true body , and with his handes , he delyuered vnto his Disciples , the Sacrament of his onely body . Héereupon it followeth , that the faithfull , acknowledging the Sacrament & mysterie , receiue with theyr mouth , the sacramentall bread of his body : But with the mouth of the spirite , they eate 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 himselfe expoundeth this mysterie vnto vs at large in Saint Iohn the. 6. Chapter . Neyther haue the purest Doctours of the auncient Church , taught any otherwise : yea , and this place may well be applied to the wordes of the Lord .

For séeing our Lord hath but one true body , the which he gaue vp to death for vs , and that in these two places , he speaketh of this selfe same body : it séemeth vnto me , that this place of S. Mathewe , ought to be expounded by that of S. Iohn . Séeing that Saint Augustin , also in his third booke of the agréement of the Euangelists , supposeth that S. Iohn speaketh not of the institution of the Supper of the Lord : because in an other place he had set foorth this matter at large . All the auncient Doctors of the Church , Neither the sufficiencie of the scriptures , nor aucthoritie of the Doctours can satisfie the Papists . speaking of the Supper , alleageth the Supper of the Lord . Yet for all that , the Papistes euer haue in theyr mouthes transubstantiation , transubstantiation .

Though bothe Scriptures & Doctours writte against them , yet so voyde they are , of reason and common sence , and so blockish , that they will embrace signes , for things them selues : they turne that to worshipping & knéeling , which was delyuered for a thankfull remembrance by most agréeable application . The Deuill hath so bewitched their sences and vnderstanding , that they thinke , they make God euery day , as oft as they list , hauing none aucthority of the most holy Scriptures , but as they wrest it , and wring it , for theyr owne purposes . For Iesus Christ at his last supper , took bread and gaue thankes , and brake it , and gaue it to his Disciples , and sayde : Take , eate , this is my body : and he lykewise tooke the cuppe , and gaue thankes , and gaue it them , saying : drinke ye all hereof , this is my blood in the new Testament , which shall be shed for many , for the remission of sinnes . Nowe , to come to our purpose , where as these heretiques doo take aucthoritie vpon these wordes . Hoc est corpus meum : that is to say , This is my body . The horrible blasphemie of the Papists vsed in their Masse . Dooth it followe by the holy scripture , that they , when they haue sayde these wordes ouer the bread : should create a materiall fleshe , blood and raynes , yea , the selfe same body , that the blessed Virgin Marie dyd beare , as these Antichristes say they doo ? I doo aunswer no , for when Christe brake the bread , and blessed it : dooth it follow , that it was his body in déede , and there remayned no more bread ? if they say no , I aunswere , no more doo we : if they say yea , then if the bread was not crucified , he gaue it to his Disciples , and they dyd eate : dyd they eate Christes body , or no ? I meane the verie selfe same body , that was borne of the Virgin Marie , if they say , no : I aunswer , no more doo we : if they say yea , then dyed he not for vs : For could he dye for vs , when they had eaten him vp afore ?

But this worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This is my body , was the swéetest worde that they could finde out in all the whole Testament , The poore people much deceyued by the Papists . to bleare mennes eyes with a false God , compelling the people to knéele on theyr knées , and holde vp theyr handes , which is abhominable , and detestable Idolatrie . But heere is a question to be demaunded of these holy Gentlemen , the Godmakers : When they make God , whether doo they make him at once or twise ? for they say , Note heere that there remaineth no materiall bread after the Consecration , but the very naturall body , that Marie bare , flesh , blood , & bone : Then dooth it follow , that wée worshippe a false God in the Challice : Then wyll they saye , as shameles Iuglers , that they Consecrate the verie selfe same substance in the wine , that they doo in the bread , wherby it dooth appeare manifestly , that they are false Sacrilegers , robbers , and théeues of the laye people . For at Easter they giue them a drie body , without blood , for they giue them Wine vnconsecrated , this is once true and manifest : But what wyll these Iuglers saye ? forsoothe , euen as they haue all sayde , Heretique , Heretique , blearing mennes eyes with such blinde examples , saying : euen as there is a glasse , and many faces séene in the glasse , so lykewise maye a multytude of people receyue the substance at one worde . Ah false fayning Iuglers . As there be many faces , ( sayth hee ) in the glasse , Note heere and but one glasse : I aunswere , if I sée my selfe in the glasse , dooth it followe that I haue a face styll in the glasse , & an other in my head ? Or when a great number of faces , is séene in one glasse , it is not to note that there are faces in déede , but the similytude of faces : no more is it to be beléeued , that this bread is Christes body that Marie bare , for that it dooth but represent the body .

I would demaund this question , that I speaking the worde with reuerence , might not make Christes body , as well as they ? they will say no : wherfore ? because we are not elect & chosen : let them aunswere to this question . Dooth the word giue vertue to election , Note heere for an especiall enstruction . or election to the word ? If the they say , that election giueth vertue to the word , then I prooue the worde of no vertue , & then how can they make God with it ? If they say , that the worde giueth vertue to the election : then I prooue that all men , speaking the worde , may doo as much in it , as they : For the worde taketh effect in the spirite , and not in the fleshe : this argument can not be denied , except they make God parciall . If a man should demaund by what aucthoritie they make God ? they wyll say by the worde .

Oh crafty Iuglers , God made the world in sire dayes , and rested the seuenth day : he made Sunne , Moone and starres : he made byrds , beasts , fowles , and fishes , woormes , serpentes , stones , hearbes , grasse , and euerie thing of the same worde : and the same words wherwith he made all these thinges , doo remayne mayne styll in the Bible , and yet can it not make any of these thinges , neyther bread , nor beast , nor nothing else , yet wyll they make the maker of all these things , and say , they doo it by the word , & the worde that made all these things , remaineth still in the Bible , and yet can they not doo it .

Nowe 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 blinde peruersenes of the Papists . In the. 10. of Iohn , Christe sayth , I am the doore : dooth it followe that hée is a doore in déede ? no forsooth , I thinke but that a doore is to harde for any man to eate , they would haue taken that place of scripture to make God : Though Christ sayd , I am the doore , it followeth not , Note heere that he was a materiall doore : no more dooth it followe , that this word , Hoc est corpus meum , This is my body : to be the same body , that Marie the Virgin bare , it is plaine errour , and they are fowly deceyued . For when Christe sayd , This is my body , that shall be giuen for you : the worde that he spake was him selfe , & him selfe was the worde , or else must the bread haue béene crucified , as is afore which I will prooue by the manifest scriptures . Christ sayth in the 6. of Iohn . I am the liuing bread that came from heauen , your fathers did eate Manna in the desert and are dead , but I am the bread of lyfe . So it demonstrateth that Christe was the bread , Note heere which was giuen for vs : but these Gentlemen say , that the bread is he . Nowe héere is all the controuersie betwéene the Christians and the Papists . Christ fayth , that he is the bread that was giuen for vs , or broken for vs : the Papists say that the bread is Christ , now , how can we agree ? for we say , as Christ saith , that he is the bread , & these Gentlemen say , that the bread is he : marke well the scriptures . Paul sayth : That which I receyued of God , I gaue vnto you . Let them answer me to this , dyd Paul receiue any thing of the Lord , but his word ? for Paul was not with the Lord at the supper , to receiue any other thing . Oblinde creatures , they wot not what they doo , will they haue the blood of wytnesse of Iesus Christe required at their hands still ? O good christian brethren , for the tender mercy of our Lord & sauiour Iesus Christ , beléeue not this erronious doctrine of the Papistes , worship not a wheaten God . In the. 6. Chap. of Iohn , Christ sayth : The bread which I will giue you , is my fleshe , which I will giue for the life of the world . Héere you may perceyue that the bread that Christ gaue vs , was his fleshe , Ergo , his fleshe was the bread that he brake , which was him selfe , & him selfe was the word , and his word was his body , which was giuen for the life of the world . Then stroue the Iewes among them selues , & sayd : How can this fellow giue vs his flesh to eate ? for they tooke it carnally , as our cleane fingred Gentlemen , doo now a daies , thinking the they should haue eaten him vp , flesh blood & bones ? Iesus sayd vnto them , Iohn . 6. Except ye eate the fleshe of the sonne of man , ye haue no life in you , for whosoeuer eateth my flesh , & drinketh my blood , hath euerlasting lyfe . And I shall raise him vp at the last day , for my flesh is very meat , and my blood hath euerlasting life , and I shall raise him vp at the last day , for my flesh is very meat , and my blood is very drinke : and whosoeuer eateth my flesh , and drinketh my blood , abydeth in me , and I in him .

Nowe I tolde you afore , that Christe was the bread that was giuen for vs : and euen as the materiall bread féedeth the body , so this liuely bread féedeth the soule . And Christe speaketh heere of his fleshe and blood , which was offered in sacrifice , for our saluation , and our redemption , as Iohn sayth , Chap. 1.8 . The worde became fleshe , and we see the glorie of it , as the onely begotten sonne of the Father : and who so dooth beleeue this , dooth eate Christes fleshe , and drinketh his blood : But not as these Papists do , for they say that they crash him with their teeth carnally , Oh abhominable blasphemy . the same body that Mary bare , but they which receiue him in a Christian Communion , receiue him by faith . For Christe sayd ( Hoc facite in meam commemorationem ) Doo this in remembraunce of me . And whosoeuer beléeueth , that this body was done vpon the Crosse for his saluation , and that the shedding of his blood , is for the remission of his sinnes , taken in the remembrance of Christes death : eateth Christes body , and drinketh his blood spiritually . God graunt we may doo so , for our own soules health . Amen . Thus much bréefly , touching the supper of the Lord .

Against mennes Merites and righteousnesse .

GReate controuersie and disputation there is betweene the Papists and vs Christians , touching mennes merites & righteousnesse . The Papists say that they are iustified by good woorkes and not by faith . We say that Sola fides iustificat omnes : Faith alone iustifieth all men . It is marueilous ( dearely beloued ) to see with what rashnes and boldnesse iustification of woorkes is commonly debated : yea , and it is to be seene , how none doe more boldly or with fuller mouthes ( as the saying is ) prate of the righteousnesse of workes , then they that are monstrously sicke of open outward diseases , or be redy to burst with inward vices : That commeth to passe , because they thinke not vpon the righteousnes of God , wherof ( if they had neuer so little feeling ) they would neuer make so great a mockerie of it . And truely it is out of measure lightly regarded , when it is not acknowledged to be such and so perfect , that nothing be imputed vnto it , but euery way whole & absolute , and defiled with no vncleannesse , such as neuer was and neuer shal be able to be found in man .

It is in deede easie and readie for euery man in schooles to talke vainlie vpon the worthinesse of woorkes to iustifie men , but when they come into the sight of God , such dalliances must auoyd , because there is earnest doing vsed , and no trifling strife aboute wordes . To this , to this I say , we must applie our minde , if we will profitably enquire of true righteousnesse , how we may answere the heauenly Iudge when he calleth vs to account . Let vs thinke him to be a Iudge , not such a one as our own vnderstandinges do of themselues imagine : but such a one as he is paynted out in the Scripture , with whose brightnes the stars shal be darckned , by whose strength the hils doe melt away , by whose wrath the earth is shaken , by whose wisdome the wise are taken in their suttletie , by whose purenesse all thinges are prooued vnpure , whose righteousnes the angels are not able to beare , which maketh the innocent not innocent , whose vengeance when it is once kindled , pearceth to the bottome of hell . If he , I say , sit to examine mens doinges , who 〈…〉 peare assured before his throane ? Who shal dwell with a deuouring fire , saith the prophet Esaie 3.34 . Who shall abide with continuall burninges ? he that walketh in righteousnes and speaketh trueth , &c. But let such a one come foorth whatsoeuer he be , but that aunswere maketh that none commeth foorth , for this terrible saying soundeth to the contrary : Lord if thou marke our iniquities , Lord , who shall abide it ? Truely all must needes immediately perish , as it is written in another place : Shal man be iustified if he be compared with god ? or shall he be purer then his maker ? Beholde , they that serue him are not faithful , & he hath found peruersenes in his Angels . How much more shall they that dwell in houses of clay , & that haue an earthly foundation , be consumed with mothes ? They shal be cut down from the morning to the euening . Behold , among his Saintes there is none faithfull , and the heauens are not cleane in his sight . Iob. 15.15 . Howe much more is man abhominable and vnprofitable , which drinketh iniquitie as water ?

I graunt in deed that in the book of Job , is mention made of a righteousnesse that is higher then the keeping of the Law , and it is good to vnderstand this distinction , because although a man did satisfie the Law : yet hee could not so stand to the triall of that righteousnesse that passeth all senses . Therfore although Iob bee cleane in his owne conscience , yet hee is amazed and not able to speake , because he seeth that the very Angelike holinesse cannot appease GOD , if hee exactly way their woorkes . But I therefore will at this time ouerpasse that righteousnesse which I haue spoken of , because it is incomprehensible : but onely this I say , that if our life bee examined by the rule of the written law , wee are more then sencelesse , if so many curses wherewith the Lord hath willed vs to be awaked do not torment vs with horrible feare , and among other this general curse , Cursed is euerie one that doth not abide in all the thinges that are written in the booke . Finally all this discourse shal be but vnsauery and colde , vnlesse euery man yeeld himselfe guiltie before the heauenly Iudge , and willingly throwe downe and abace himselfe , beeing carefull howe hee may bee acquited to this , to this I say , we shoulde haue lifted up our eyes to learne rather to tremble for feare , then vainely to reioyce . Indeed , easie it is , so long as the comparison extendeth no further then men , for euery man to thinke himselfe to haue somewhat , which other oughte not to despise , but when we rise vp to haue respect vnto God : then suddenly that confidence falleth to the ground & commeth to naught , & in the same case altogether is our soule in respect of God : as mans bodie is in respect of the heauen . For the sight of the eye , so long as it continueth in viewing thinges that bee neere vnto it , doeth shewe of what pearcing force it is , but if it be once directed vp to the sunne , them being daseled and dulled with the too great brightnesse thereof , it feeleth no lesse feeblenes of it selfe in beholding of the same , then it receiued strength in beholding inferior things . Therfore let vs not deceiue our selues with vayne confidence , although we count our selues either equal or superior to other men : but the is nothing to God , by whose wil this knowledge is to be tried . But if our wildnes cannot be tamed with these admonitions , he will answeare to vs as hee saide to the Pharisies in Luke 16.15 . You bee they that iustifie your selues before men : but that which is high to men is abhominable to God . Now goe thy way and proudly boast of thy righteousnes among men , while God from heauen abhorreth it , but what say the seruants of of God that are truely instructed with his spirit ? Enter not into iudgement with thy seruaunt , because euery liuing man shall not be iustified in thy sight . Another saith , Although in somewhat diuers meaning , man cannot be righteous with God , if he wil contende with him , hee shall not bee able to aunsweare one for a thousande . Here we now plainly perceiue what is the righteousnes of God , euen such as can be satisfied with no workes of men , to whom when bee examineth vs of a thousand offences , we cannot purge our selues of one . Such a righteousnesse had the same instrument of God Paule conceiued , when he professed that he knew himselfe giltie in nothing , but that he was not therby iustified , And not only such examples are in the holie Scriptures , but also all godly wryters doe shew that they were alway of this mind . So Augustine ad Bonifacium Lib. 3. Cap. 5. sayeth : Al the godly that grone vnder this burthen of corruptible flesh , and in this weakenesse of life , haue this only hope , that we haue one Mediatour , Iesus Christ the righteous , and hee is the appeasement of our sinnes , Why , saith he , if this be their onely hope : where is the confidence of woorkes ? For when he calleth it only , he leaueth none other .

And Bernard super Cant. 6. And in deed where is safe and stedfast rest and assurednes for the weake : but in the woundes of the sauiour ? And so much the surer I dwell therein , as he is mightier to saue . The world rageth , the body burdeneth , the deuill lyeth in wayte : I fall not , because I am buylded vpon the sure rock , I haue sinned a greeuous sinne , my conscience is troubled , but it shall not bee ouer troubled , because I shall remember the woundes of the Lord . And hereupon afterwardes he concludeth : Therefore my merite , is the Lords taking of mercie , I am not vtterly without merit , so long as he is not vtterly without mercy . But if the mercies of the Lord be many , then I also haue as many merites . Shal I sing mine owne righteousnes ? for that is also my righteousnes , for he is made vnto me righteousnesse of God .

Againe in another place , S. Augustine in Psal. Quihabitat . Ser. 15. This is the whole merite of man , if he put his whole hope in him that saueth whole man . Likewise wher retaining Peace to him selfe he leaueth the glorie to God . To thee ( sayth he ) let glorie remain vndiminished : it shal be wel with me if I haue peace . I forsweare glorie altogether , least if I wrongfully take vpon me that which is not mine owne : I lose also that which is offred 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 vpon the purpose of God ? So there is no cause why thou shouldest aske by what merits we hope for good things , specially when thou hearest in the prophet , I wil do it , not for your sakes , but for mine owne sake , saith the Lord . It suffiseth for merites , to know that merites suffice not . But as it suffiseth of merite not to presume of merite , so to be without merits , suffiseth to iudgement . Whereas he frely vseth this word merites for goood works , we must therein bear with the custome , but in the end his purpose was to make hipocrits afrayd , that wildly range with licentiousnesse of sinning againste the grace of God , as afterward hee expoundeth himselfe saying , Happie is the Church that neither wanteth merites without presumption , nor presumption without merites . It hath whereupon to presume , but not merites . It hath merites , but to deserue , not to presume , therfore it presumeth so much the more boldly , because it presumeth not , hauing large matter to glorie vpon , euen the many mercies of the Lord .

This is the trueth , the exercysed consciences perceiued this to be the onely sanctuarie of safety , wherein they may safelye rest themselues when they haue to doe with the iudgement of God . For if the starres that seemed most bright in the night season , doe loose their brightnes with light of the Sun , what , thinke we , shal become euen of the rarest innocencie of man , when it shal be compared with the purenesse of God ? For that shal be a most seuere examination , that shall pearce into the most hidden thoughtes of the heart . And ( as Paule sayth ) Shall reueale the secrets of darcknes , & disclose the hidden things of the heart , which shall compell the lurking and vnwilling conscience to vtter all thinges that now are fallen out of remembrance .

The Deuill our accuser , will presse vs , which is priuie to all the wicked deedes that he hath moued vs to doe . There , the outwarde pompous shewes of good works , ( which now only are esteemed ) shal nothing profite vs . Onely the purenesse of will shall be requyred . Wherefore the hipocrisie ( not onely whereby euery man knowing him selfe giltie beefore God , desireth to boaste him selfe before men ) but also wherewith euery man deceiueth himselfe before God ( as we bee all inclined to flatter our selues ) shal fal down confounded , howsoeuer it now be proud with more than dronken boldnesse , they that bende not their wit to such a sight , may in deede for a shorte time , sweetly and pleasantly frame a righteousnes to themselues , but it is such a righteousnes as shal be by and by shaken away from them at the iudgement of God : Like as great riches heaped vp in a dreame , vanish away from men when they wake . But they that shall earnestly , as it were in the sight of God , enquire of the true rule of righteousnes certainly finde that al the woorkes of men , if they be iudged by their own worthines , are nothing but defilinges and filthines : That which among the common people is accounted righteousnes , is before God meere wickednes : that which is iudged puritie , is vncleannesse : that which is reckoned glory , is but shame .

From this beholding of the perfection of God , let it not greue vs to descend to look vpon our selues , without flatterie or blinde affection of loue , for it is no maruell if wee be all so blinde in this behalfe , forsomuch as none doth beware of the pestilent tendernes towardes him selfe , which ( as the scripture cryeth out ) Naturally sticketh fast in vs all . To euery man ( saith Solomon , Prouerb . chap. 21. vers. 2. & 16. His own way is right in his owne eyes . Againe , All the wayes of man seeme cleane in his own eyes . But what ? is he acquited by his blindnesse ? no : But ( as hee further saieth in the same place ) the Lorde wayeth the hearts , that is to say , while man flattereth him selfe by reason of the outwarde visor of righteousnesse that hee beareth in resemblance : In the meane time the Lord with his ballance examineth the hidden vncleannes of the heart .

Therefore seeing we see nothing profite with such flatterers , let vs not wilfully mock our selues to our own destruction . But that we may traine our selues rightly , wee must necessarily call backe our conscience to the iudgement seate of God . For we doe altogether neede his light to disclose the secrete foldinges of our peruersnesse , which otherwise lie too deeply hidden . For then , and neuer till then , wee shall cleerelye perceiue what is meant hereby , that man being rottennesse , and a worme , abhominable & vaine , which drinketh wickednes as water , is far from being iustified before God . For who should make that cleane that is conceiued of vncleane seede ? not one man . Then shall we also finde that by experience , which Iob sayd of him selfe , chapter 19. St iustificare me voluero , os meum condemnabit me : si innocentem ostendero , prauum me comprobabit . If I will goe about to shew my selfe innocent , my own mouth shall condemne me : If I wil shew my selfe righteous , it wil prooue me wicked . For that is not meant of one age onely , but of all ages , which the Prophet in old time , of Israel , that all went astray like sheepe , that euery one turned aside to his owne way . For he there comprehendeth all them , to whom the grace of redemption should come , and the rigorousnesse of this examination ought to proceede so far , till it subdue vs , so that we be fully throwen downe with all , and by that meane , prepare vs to receiue the grace of Christ . For he is deceiued that thinketh himselfe able to receiue the enioying of this grace , vntill he haue first throwen downe all hautinesse of minde .

This is a knowen saying , that God confoundeth the proud , and geueth grace to the humble . O , I would to God that men would no longer trust to their owne righteousnesse , but geue place to the mercie of God , that they doe not presumptuously aduaunce them selues , nor reprochfullye triumphe ouer others , but vnfaynedly submitting themselues before God , acknowledging their own miserie and needinesse , at last yealde to the trueth , and say with vs , and with S. Paule , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non est iustus , ne vnus 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 workes of the Law shall no flesh be iustified in his sight .

Againe to the Rom. 4.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If Abraham were iustified by workes , hee hath wherein to reioyce , but not with God .

Agayne . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The wayes of sinne is death : but the gifte of God is eternall life through Iesus Christ our Lord .

Againe , to the Rom. 10.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They beeinge ignoraunte of the Righteousnesse of God , and going about to stablish their own righteousnes , haue not submitted themselues to the righteousnesse of God . Againe in the 11. chap. 5. ver. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Euen 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 woorkes , or els were grace no more grace . But if it be of works , it is no more grace , or els were workes no more woorkes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who hath geuen to him first , & he shal be recompenced , for of him , and through him , & for him , are all thinges , To him be glorie for euer . Amen .

Againe 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 iudicat Dominus est . I know nothing by my selfe , yet I am not therby iustified , but he that iudgeth me is the Lord . S. Paule 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 saued through faith , and that not of your selues , it is the gifte of God , not workes , least any man should boast him selfe . 2. Tim. 1.9 . Qui saluos fecit nos , & vocauit vocatione sancta , non secundum opera nostra , sed secundum suum propositum , & gratiam , quae dat a quidem est per Christum Iesum ante tempora aeterna . Who hath saued vs , and called vs with an holy calling , not according to our workes , but according to his own purpose and grace , which was geuen to vs through Iesus Christ , before the world was . Titus . 3.5 . Non ex operibus quae sunt in iustitia , quae faciebamus nos , sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis , ac renouationis Spiritus sancti . That is , Not by the workes of righteousnes which wee had done , but according to his mercie , he saued vs , by the washing of the new birth , and the renewing of the holy Ghost , that we being iustified by his grace , should be made heires according to the hope of eternal life . 1. Iohn . 4.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Herein is loue , not that we loued God , but that he loued vs , and sent his Sonne to bee a reconciliation for our sins . In the 9. ver. We loue him because he loued vs first . To the Reue. 21.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I will geeue to him that is a thirst , of the wel of the water of life , freely ,

Many other places of Scripture could I alleadge against mennes merites & righteousnesse : but these already alleadged , may suffise any Christian man . Now briefly will I see what the Doctors speake against this matter of Iustification by good works . Origene in his 4. booke , and 4. Chap. I doe scarcely beleeue that there can be any woorke that may of duetie require a reward .

Basill vpon the Psalme 32. Hee that trusteth not in his owne good deedes , nor hopeth to be iustified by his woorkes , hath the onely hope of his saluation in the mercies of God .

Hilarie vpon the 118. Psalme . If wee faste once , we thinke we haue satisfied . If out of the barnes of our houshold stoare , we geue somewhat to the poore , we beleeue that wee haue fulfilled the measure of righteousnesse : But the Prophet hopeth all of God , and trusteth all of his mercie .

Hierome vpon the 64. Chapter of Esay , If we beholde our owne merites , we must be driuen to desperation . Vpon the. 3. Cha. to the Ephesians . In Christe Iesu our Lord , in whome we haue boldnesse and lyberty , to come and trust , and affiance by the faith of him , not through our righteousnes , but through him , in whose name our sinnes be forgiuen . In his first booke against the Pellagians . Our ryghteousnesse dooth not confist of our merites , but of the grace and mercy of God . Augustin in his , 50. Booke of Homyles . 14 Hom. Dyd not he giue , that thou mightest fight a good fight ? if he him selfe dyd not giue , what was it that thou sayst ? In an other place , I laboured more then all they : yet not I , but the grace of God within me , behold thou sayst , I haue ended my course , dyd he not also giue vnto thee that thou shouldest finish thy course ? If he gaue not vnto thee , that thou shouldest finish thy course : what is it , that thou sayst ? In an other place , It lyeth not in the willer , nor in the runner , but in God that sheweth mercy . I haue kept the faith : I acknowledge and allowe it . I confesse and grant , that thou hast kept the faith : but except the Lord dooth keepe the Citty : he watcheth in vaine , that dooth keepe it . Pardon me O Apostle , I know nothing of thine owne , but euyll . Pardon vs O Apostle , we say so , because thou hast taught vs . Therefore when he crowneth thy merites , he crowneth nothing , but his owne gyfts . Thus you haue heard ( déerely beloued ) what both scriptures and Doctors write against mens merites , and righteousnesse : Wherefore I pray you , in the name of Christe , to embrace the trueth .

THus was the Sermon ended at Roome in the yéere of our Lord . 1578. in the moneth of May : which Sermon is registred only for this cause , the if I should reuolt from Papistry , mine own writing which is registred should condemne me to the fire , for pardon there were none . Otherwise , if they had not registred this Sermon , I might haue forsaken Papistrie , & without any feare of burning , I might haue repayred vnto them , & be reconciled to the Romishe Church againe . But nowe , if I were so wicked & lewde , by meanes of my Sermon registred at Roome , the Pope him selfe , could graunt me no pardon , according to theyr owne lawes : But without any faile I should be burnt as an Heretique , for thus tearme they Christians . But God defend me from theyr clawes , & strengthen me in his faith , & graunt me patience vnto the ende , and in the ende . God graunt me an heart to looue him , and obey my Soueraigne , Quéene Elizabeth : During her life , I hope the Papists shall not burne me , God graunt her Grace many yéeres , to raigne with much felicitie , encrease of honour , and ioy of health , bothe of body and soule . Pray well , O England , for her Maiestie , for truely thou hast much néed , thou knowest the cause as well as I , wherfore the same I doo omit to write . This booke is ended , Momus holde thy peace , for there was neuer Momus that euer thriued , vnlesse he became a mome for his labor . Men wyll say ( as they haue done before this tyme , ) that this Booke was the labour of other men , as they say the other was : It is well knowne of twenty , and not so few , that I had the helpe of none , in this book , neyther in the first booke , which was called my Recantation . All the helpe I had , was of God and my bookes , as for other helpe had I none : not so much as one sentence or clawse had I , by other mens industrie , to be written in my booke . This haue I spoken , not to win prayse , or that I should séeme to be coumpted learned , before I be : But I thought it good so much to write , to certifie the Readers , howe falsely I am accused , and slaundered , and what vntruethes the Papists report of me . I crane no more of them , then they would of me , in the lyke case , to speake no more then trueth is : And let them not spare , to report that which is trueth : so shall they ( as I thinke ) neyther displease God , nor molest their owne conscience . And before the any man ought to beléeue them , in misreporting ought of me , let them first trie & examine theyr wordes , whether they be true or false , and as they haue prooued theyr wordes , so let them beléeue . Thus I haue ended to write any farther , to God be prayse , & vnto me to accomplishe , what to a Christian belongeth . If you like this simple worke of mine , expect for a better , which I hope to God ere it be long , shal be brought to lyght , to the misliking of the Papists , and to the discredite of theyr hypocriticall Religion , and to the profite of the Christians , and aduancement of the vndoubted trueth of the Gospell .

FINIS . Et Laus Deo . Dum spiro spero , vita mors , coelum gehenna .