a Glutton Againe who wotteth noâ— what woordes were spoken agaynste Sainct Paule the most earnest and vehement preacher and maintainour of y e truth Somtime that he was a sediâ—â—ous and busy man a raiser of tumultes a causer of rebellion somtime againe that he was an heretique sometime y t he was mad Somtime that onely vppon strife and stomacke he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not howe Sainct Stephan after he had throughly sincerely embraced the truth and beganne franklye and stoutly to preache and set forthe the same as he ought to do was immediatlye called to aunswere for his life as one that had wickedly vtered disdainâ—ul and haynous wordes against the lawe against Moyses against the Temple and against God Or who is ignorant that in tymes past there werre some which reproued the holye Scriptures of falsehood saying they conteined thinges both contrary and quite one against an other and howe that the Apostles of Christe did seuerallye disagree betwixt them selues and that S. Paule did vary from them all And not to make rehearsal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times past which first began to acknowledge and professe the name of Christe howe they made priuat conspiracies deuised secrete councels against the common welth to that end made earelie and priuie meetinges in the darke kylled yonge babes fedd themselues w t mens fleshe and lyke sauage and brute beastes didde drinke their bloude In conclusion howe that after they had put out the candels they committed adulterye betweene themselues and without regarde wrought incest one with an other that Brethren laie with their sisters sonnes with their Mothers without any reuerence of nature or kynne without shame without difference and that thei wer wicked men without all care of Religion and without anye opinion of God being the very ennemies of mankinde vnworthy to be suffered in the worlde and vnworthie of lyfe All these thinges wer spoken in those daies against the people of God against Christ Iesu against Paul against Stephan and against all them whosoeuer they were which at the first beginninge imbraced the truthe of the Gospell and were contented to be called by the name of Christians which was then an hatefull name amonge the common people And although the thinges whiche they said wer not true yet the Diuel thought it shoulde be sufficient for him yf at the least he coulde bringe iâ— so to passe as they might bee beleeued for true and that the Christians might bee brought into a commoÌ„ hatred of euery body and haue their death and destruction sought of all sortes Herevpon Kings and Princes beinge ledde then by suche perswasions killed all the Prophetes of God lettinge none escape Esai with a sawe Ieremy with stones Daniell with Lyons Amos with an yron barre Paule with the sword Christ vpon y e crosse and condemned all Christians to imprisonmentes to tormentes to the pikes to be thrwone doune headlong from rocks stepe places to be caste to wild beastes and to be burnt made great syres of their quicke bodies for y e only purpose to giue light by night for a very scorne mockinge stocke and didde compt them no better then the vilest fylth thofscouringes and laughing games of y e whole worlde Thus as ye see haue the Authors and professours of the trueth euer ben entreated Wherefore wee oughte to beare yt the more quyetlye which haue taken vppon vs to professe the Gospell of Christ yf we for the same cause be handled after the same sorte and yf wee as our forefathers weare longe ago bee lykewyse at thys day tormented bayted with raylings with spitefull dealinges and with lyes and that for no desert of our owne but onely bicause we teach and acknowledge the truthe They crye out vpon vs at thys present euery wheare that we are all heretiques and haue forsaken the fayth and haue with newe perswasions and wicked learninge vtterly dyssolued the concorde of the Churche that we renew as it weare fetche againe from hell the olde and many a daye condempned heresyes that we sow abroade newe sects and suche broyles as neuer yearst weare hearde of also that we are already deuided into contrarye partes and opinions and coulde yet by no meanes agree well amonge oure selues that wee be cursed creatures lyke y e Gyauntes do warre againste God him selfe and lyue cleane without any regarde or worshippinge of God that we despise all good deedes that we vse noe discipline of vertue no lawes no customes that we esteeme neither righte nor order nor equitie nor iustice that we geue y e brydell to al naugh tines and prouoke the people to all lycenciousnes and lust that we labour seke to ouerthrowe the state of Monarchies and Kyngdomes and to bringe al thinges vnder the rule of the rashe incoÌ„stante people and vnlearned multitude that wee haue seditiously fallen from y e Catholique Churche and by a wycked schisme and diuision haue shaken the whole worlde and trobled the common peace and vniuersal quiet of the church and that as Dathan and Abyron conspired in times past against Moises and Aaron euen so wee at this day haue renounced the Byshop of Rome without anye cause resonable y t we set nought by the aucthoritie of thauncient fathers and Councels of oulde time that wee haue rashly and presumptuously disanulled the olde cerimonies which haue ben well alowed by oure fathers and forefathers manye hundreth yeare past bothe by good customes and also in ages of more puritie and that wee haue by our owne priuate head without the aucthoritie of any sacred and general Councell brought new traditions into y e Church and haue don all these thinges not for Religions sake but only vppon a desyre of contention and stryfe But that they for theyr parte haue chaunged no maner of thinge but haue helde and kepte still suche a nomber of yeares to this verye day all thinges as they were deliuered from the Apostles and well approued by the most auncient Fathers And that thys matter shoulde not seeme to be don but vppon priuie slaunder and to be tossed to and fro in a corner onely to spyte vs there haue ben besides wyâ—ely procured by the Bysshop of Rome certaine parsons of eloquence yenough and not vnlearned neyther whiche shoulde put theyre helpe to thys cause now almost despaired of should polyshe and set furth the same both in bookes and with long tales to the end that when the matter was trymlye and eloquently handled ignorant and vnskilfull persons mighte suspecte there was som great thing in it In deede they perceiued that their owne cause did euerye where go to wracke that their sleightes were nowe espyed and lesse esteemed that their helpes did dayly fayle them that their matter stoode altogether in great neede of
oughte to bee restraigned or kepte backe therefrom no not the very babes of ChristiaÌ„s forsomuche as they be borne in sinne and do pertaine vnto the people of God We say that Eucharistia the supper of the lorde is a sacramente that is to wytte an euident token of the body and blood of Christe wherein is set as it were before our eyes the death of Christ and his resurrectioÌ„ and what act so euer he did whilest he was in his mortall body to thende we may giue hym thankes for his deathe and for our deliueraunce And y t by the often receauinge of this sacramente wee may daily renewe the remembraunce of that matter to thintent we being fedd with the body and blood of Christ may be brought into the hope of the resurrectioÌ„ and of euerlasting life and may moste assuredly beleue that the bodye and blood of Christe dothe in like manner feede our soules as breade and wine doth feede our bodies To this baÌ„kett wee thinke the people of God ought to be earnestly bidden that they may all communicate amonge them selues and openly declare and testifie both the godly societie whiche is amonge them and also the hope which they haue in Christ Ihesu For this cause yf there had ben any which would be but a looker on and abstaine from the holy CoÌ„munion him did the old fathers Byshops of Rome in the primatiue Church before Priuate masse came vp excoÌ„municate as a wicked persoÌ„ and as a Pagan Neither was there any Christian at that tyme which dyd communicat alone whyls other looked on For so did Calixtus in times past decree that after the consecration was finished all should communicate excepte they had rather stande without the Churche doores bycause thus saith he did the Apostles apoincte and the same the holye Churche of Rome keepeth still Moreouer when the people commeth to the holy communion the Sacrament ought to be giuen them in both kindes for so both Christe hath commaunded and the apostles in euery place haue ordayned and all the auncient Fathers and Catholique Bysshops haue folowed the same And whoso doth contrary to this he as Gelasius sayth committeth sacriledge And therefore wee saye that oure Aduersaries at this daye who hauinge violentlye thruste out and quite forbidden the holye Communion dooe without the woorde of God without the authoritie of any auncient Councell without any catholique Father without any example of y e primatiue Church yea and without reason also defend and maintaine their priuate Masses and the manglinge of the Sacramentes and do this not onely against the plaine expresse commandement and bidding of Christe but also against al antiquitie do wickedly therin and are very Church robbers We affirme that breade and wine are holy and heauenly mysteries of the bodie bloud of Christ that by them Christ himselfe being y e tru bread of eternal life â—s so presently giuen vnto vs as that by faith we verely receaue his body and his bloud Yet say we not this so as though we thought that the nature of bread and wine is clearly changed and goeth to nothing as many haue dreamed in these later times which yet could neuer agree among themself of this their dreame For y t was not Christes meaning y t the wheaâ—en bread should laye apart his owne nature receaue a certain new diuinitie but y t he might rather chaunge vs to vse Theophilactus woordes might transforme vs into his bodie For what can he said more plainly then y t whiche Ambrose saith Bread wine remain stil the same thei were before yet are changed vnto an other thing or y t which Gelasius saith y e substance of y e bread or y e nature of y e wine ceaseth not so to be or y t which Theodorete saith After the consecratioÌ„ the mysticall signes do not cast of their owne propre nature for they remaine stil in their former substaunce forme and kynde Or that whiche Augustine saith That whiche ye see is the bread and Cuppe and so our eyes tell vs but that which your faith requireth to be taught is this The bread is the body of Christ the Cuppe ys his bloud Or y t whiche Origene saith Bread which is sanctified by the word of God as touching y e material substauÌ„ce therof goeth into y e belly and is cast out into the priuey Or that which Christ him selfe said not only after y e blessing of the cup but after he had ministred the Comunion I will drinke nomore of this frute of the vyne It is well knowen that the fruit of the vyne ys wine and not bloud And in spaekyng thus we meane not to abase the Lordes supper or to teache that yt is but a could ceremonie onely nothing to be wrought therin as many falsely slaunder vs we the ache For wee 〈◊〉 that Christ doth truely and presently giue his owne selfe in his Sacramentes In baptisme that wee may put him on and in his supper that we may eate him by faith spirit and may haue euerlasting lyfe by his crosse and bloud And we say not this is done slightly and couldely but effectually and truely For although we do not touche the body of Christ with teeâ—he and mouth yet wee hold him fast and eate him by faith by vnderstanding and by the spirit And this is no vaine faith whiche doth comprehend Christ and that is not receiued with colde deuotion whiche is receiued with vnderstanding with faith with 〈◊〉 For Christ him selfe altogither is so offred giuen vs in these mysteries that we may certainly know we be flesh of his fleshe and bone of his bones and that Christ continueth in vs and wee in 〈◊〉 And therefore in celebrating these mysteries y e people are to good purpose exhorted before they come to receaue the holy communion to lift vp their hearts to direct their mindes to heauen ward bicause he is there by whom we must be full fedde and liue Cyrill saith when we come to receaue these mysteries al grosse ymaginations must quite be bannished â–ª The councell of Nice as is alleadged by some in greeke plainly forbiddeth vs to be basely affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome very aptly wryteth We say that the body of Christe is the dead carcas and we our selues must be the Egles â–ª meaning thereby that we must flie hye if wee will come vnto the body of Christe For this table as Chrysostome saith is a table of Egles and not of Ieyes Cyprian also This bread saith he is the foode of the soule and not the meate of the belly And Augustine How shall I holde him saith he which is absent how shall I reache my hand vp to heauen to laye holde vpon him that sitteth there He aunswereth Reache thyther thy faythe and then thou hast layde holde on
the. Now a dayes the Pope chalengeth to hym selfe both swordes and vâ—eth both wherefore it ought to seeme lesse maruaile yf y â— haue folowed whiche Clement saith that is that he hath deceiued both his own selfe those which haue giuen eate vnto him Pope Leo saith vpon one daye it is laufull to say but one masse in one Churche These men say daily in one Church coÌ„monly tenne Masses twentie thirty yea often tymes moe So y t the poore gaser on can scant tell which waye he were best to turne hym Pope Gelasius sayth it is a wicked deed and sibb to sacriledge in any man to diuide the CommunioÌ„ and when he receiued one kinde to absteine from the other These menne contrarie to Goddes worde and contrarie to Pope Gelasiusâ— commaunde that one kinde onely of the holy CommunioÌ„ be giuen to the people by so doing they make their preistes gilty of sacriledge But yf they will saye that all these thinges are worne now out of vre and nye dead and pertaine nothing to these present tymes yet to thend all folke may vnderstande what faith is to be geuen to these men and vpon what hope they call togithers their generall Councelles let vs see in few wordes what good heed they take to the selfe same things which they them selues these very last yeres the remembraunce thereof ys yet new freshe in their owne generall Councell that they had by order called decreed and commaunded to be deuoutely kepte In the last Councell at Trident scant fourtene yeares paste it was ordeined by the common consent of all degrees that one man shoulde not haue two benefices at one time What is become now of that ordinauÌ„ce is y e same to so sone worne but of mynde and cleane consumed For these men ye se giue to one man not two benefices onely but sundry Abbaies many times sometime also two Bishoprykes sometime three sometime foure and that not onely to an vnlearned man but often times eueÌ„ to a man of warre In the sayde Councell a decree was made that all Byshops should preach y e Gospell These menne neyther preache nor once go vp into the Pulpet neyther thinke they it any parte of their Office What great pompe crake then ys this they make of antiquitie Why bragge they so of the names of the auncient Fathers and of the new and olde Councelles Whye will they seme to trust to their auctoritie whome when they lyft they despise at their owne pleasure But I haue a special fansy to coÌ„mon a worde or two rather with the Popes good holinesse and to saye these thinges to his owne face Tell vs I praye you good holy Father seyng ye do crake so muche of all antiquitie and boast your selfe that all menne are bounde to you alone which of all the Fathers haue at any time called you by the name of the highest Prelate the vniuersall Byshop or the head of the Churche Whiche of them euer said that both y e swords were commited to you whiche of them euer said that you haue auctoritie and a right to call Councelles whiche of them euer saide that the whole worlde is but your diocesse which of them that al Bishops haue receiued of your fulnes whiche of them that al power ys gyuen to you as well in heauen as in yearth whiche of them that neyther kyngs nor the whole Clergie nor yet all people togyther are able to be iudges ouer you whiche of them y e kynges Emperours by Christes commaundement and wil do receiue aucthoritie at your hand which of them with so precyse and mathematicall limitacion hath surueied and determined you to be seuenty seuen times greater then 〈◊〉 mightiest kinges Whiche of them 〈◊〉 more ample authoritie is geuen to you then to y e residew of y e Patriarkes â—â—ich of theÌ„ y t you are y e Lord God or that you are not a meere naturall man but a certaine substaunce made and growen together of God and man Whiche of them that you are the onelye headespringe of all lawe Whiche of them that you haue power ouer purgatories Which of them that you are able to commaunde the Aungels of God as you list your selfe Which of them that euer said that you are Lorde of Lordes and the Kinge of Kinges Wee canne also go further with you in like sorte What one amongest the whole numbre of the olde Bysshops and fathers euer taught you either to say priuate Masse whyles the people stared on or to lyste vp the sacrament ouer your heade in whyche point consisteth nowe all your religion or els to mangle Christes sacraments to bereaue the people of the one parte contrarye to Christes institution and plaine expressed wordes But that wee may once come to an ende What one is there of all the Fathers whiche hathe taught you to distribute Christes bloud and the holy martyrs merites and to sell openly as marchandizes your pardons and all the roomes and lodginges of purgatorie These men are wont to speake muche of a certaine secreat doctrine of theires and manifolde and sundrye readings Then let them bring furthe somwhat now if thei can that it may apeare thei haue at least reade or do knowe somwhat They haue often stoutly noysed in all corners where they went how all the partes of their religioÌ„ be very old haue been approued not only by y e multitude but also by the conseÌ„t continual obseruation of al nations and times let them therfore once in their life shew this their antiquitie let them make appeere at eye that the thinges wherof they make such a door haue taken so longe and large encrease let them declare that all Christiâ—â—â—â— nations haue agreed by consent to â—his their religion Nay nay they tourne their backes â—s we haue said alreadye and flee from their owne decrees and haue cut of and â—bolished againe within a shorte space â—he same thinges which but a few years â—efore themselues had established for euermore forsoothe to continewe Howe shoulde one then trust them in the Fathers in y e olde Councels in the words â—pokeÌ„ by God Thei haue not good Lord â—hei haue not I say those things which â—hey boast they haue they haue not y e anâ—iquitie they haue not that vniuersalitie â—hey haue not that consent of all places â—or of all times And though thei haue a â—esire rather to dissemble yet thei themselues are not ignorauÌ„t herof ye somme also they let not to coÌ„fesse it openly And for this cause they say that the ordiâ—â—uÌ„ces of the old Councels and Fathers be such as may now and then be altered and that suÌ„dry and diuers Decrees seruâ—â— for sundry diuers times of the church Thus lurke they vnder the name of the Church and begile seely creatures with their vaine glosinge Yt is to be meruailed that either men be so blynde as they canne not see this or if they
and that they muste giue place to vs in nothynge Or yf there be anye faulte yet must it be tried by Byshopes and Abboâ—tes only bycause they be y e directers Rulers of matters and they be the Church of God Aristotle saith that a Citie cannot consist of Bastardes but whether the Churche of God may consiste of these men let their owne selues consider For doubtles neither be the Abbottes legitimat Abboâ—tes nor the Byshopes naturall right Byshoppes But graunt they be the Churche let them be heard speak in Councelles let theÌ„ alone haue auctoritie to gyue consent yet in olde tyme when the Churche of God yf ye will compare it with their Churche was very well gouerned both Elders and Deacons as saith Cyprian and certeine also of the coÌ„men people were called ther vnto and made acquainted with ecclesiasticall matters But I put case these Abbottes and Byshâ—pes haue no knowledge what yf they vnderstande nothing what ReligioÌ„ is nor how we ought to thinke of God I put case the pronouncyng and ministringe of the lawe be decayed in preists and good counsell faile in the Elders and as the Prophete Micheas saith the night be vnto them in stede of a vision and darkenes in sted of prophesieng Or as Esaias saith what yf al y e watchemeÌ„ of y e city are become blind what yf y e salt haue lost his propre strength and sauerines and as Christe saith be good for no vse scant woorthe the castyng on the doungehyl Wel yet then they wil bring al matters before the Pope who cannot erre To this I say firste it is a madnes to thynke that the holy Ghoste taketh his flight from a generall Councell to run to Rome to thende yf he doubt or sticke in any matter and cannot expound it of him selfe he maye take counsell of some other spirite I wote not what that is better learned then him selfe For yf this be true what neded so many Byshopps with so great charges and so farre iorneyes haue assembled their ConuocatioÌ„ at this present at Trident Yt hadde ben more wisedom and better at least it had ben a moche nearer way and handsommer to haue brought all thinges rather before y e Pope and to haue come streght furth and haue asked counsell at his diuine breast SecoÌ„dly it is also an vnlaufull dealing to tosse our matter from so many Byshoppes and Abbottes and to bryng it at laste to the trial of one onely man specially of hym who him selfe ys appeached by vs of hainous and foule enormities and hath not yet put in hys aunswere who hath also afore hand coÌ„dempned vs without iudgement by order pronounced and or euer we were called to be iudged How saye ye do wee deuise these tales Is not this the course of the Councelles in these dayes are not all thynges remoued from the whole holy Councell and brought before the Pope alone that as though nothing had ben don to purpose by the iudgementes and consentes of suche a numbre he alone maye adde alter diminishe disanull alow remytt and qualifie what soeuer he lyst whose wordes be these then and whye haue the Byshoppes and Abbottes in the last Councell at Trident but of late concluded with sayng thus in thende Sauing alwyes the auctoritie of the sea Apostolique in all thynges Or whye doth Pope Pascall write so proudelie of him selfe as though saith he there were any general Councell able to prescribe a law to the Church of Rome wheras al couÌ„celles both haue ben made and haue receued their force strength by the Church of Romes auctoritie and in ordinaunces made by Councelles is euer plainely excepted the auctoritie of the Byshop of Rome Yf they will haue these thynges alowed for good why be Councels called but yf they commaunde then to be voyd why are they left in their bokes as thinges alowable But be it so Let the Byshop of Rome alone be aboue all CouÌ„celles y t is to say lette some one parte be greater then the whole let hym be of greater power let hym be of more wysedome then all his and in spite of Hieromes head let y e aucthoritie of one Citie be greater then the aucthoritie of the whole worlde Howe then if the Pope haue sene none of these things haue neuer read either y e scriptures or y e olde Fathers or yet his owne couÌ„celles How if he fauour y e ArriaÌ„s as once Pope Liberius did or haue a wicked and a detestable opinion of the lyfe to come and of the immortalitie of the soule as Pope Iohn had but few yeres synce or to encrease nowe his owne dignitie do corrupt other Councelles as Pope Zosimus corrupted the Councell holden at Nice in times past and do say that those thinges were deuised and appoincted by the holy Fathers which neuer once came into their thought and to haue the ful sway of auctoritie do wrest the Scriptures as Camotensis saith is an vsual custome with the Popes How yf he haue renounced the faith in Christ and become an Apostata as Liranus sayth many Popes haue bene And yet for all this shall the holye Ghoste with turning of a hand knock at his breast eueÌ„ wheter he will or no yea wholy against hys will kindle hym a lyght so as he maye not erre shall he streght waye be the head spring of al right and shal al treasure of wisdome and vnderstanding be founde in him as it were laide vp in store Or yf these thinges be not in him can he giue a right and apte iudgement of so weightie matters Or yf he be not able to iudge wold he haue that al those matters should be brought before hym alone What will ye say yf the Popes Aduocates Abbottes and Byshops dissemble not the matter but shew them selues open enemies to the Gospell though they see yet they will not see but wrye the Scriptures and wyttingly knowingly corrupt and counterfeite the word of God and fouly and wickedlye applye to the Pope al the same thinges whiche euidently and proprely be spoken of the person of Christ only nor by no meanes can be applied to any other And what thoughe they saye the Pope is all and aboue all Or that he can do asmuch as Christ can and that one iudgemeÌ„t place and one Councel house serue for y e Pope and for Christ both together Or that the Pope is the same light which should come into the worlde whiche wordes Christ spake of hym selfe alone and that who so is an euil doer hateth and flieth from that light Or that all the other Bysshoppes haue receaued of the Popes fulnes Shortly what though thei make Decrees expreslye against Gods worde and that not in huckermucker or couertly but openly in the face of the worlde muste it needes yet be Gospell straighte whatsoeuer these men say shall these be Gods holy army or will Christe bee at hande amonge them there shall the
wherein nothing was in good frame or once like to the Churche of God and whiche them selfes coÌ„fessed had erred many weies eueÌ„ as Lott in times paste gat hym out of Sodom or Abraham out of Caldie not vpoÌ„ a desire of contention but by y e warninge of God him selfe And y t we haue searched out of y e holy Bible whiche we are sure cannot deceiue one sure fourme of Religion and haue retorned againe vnto the Primatiue Churche of the auncient Fathers and Apostles that is to say to the first ground and beginning of thinges as vnto the very foundations head springes of Christes church And in very troth we haue not carried for in this matter the auctoritie or consent of the Trident Councell wherein we sawe nothing don vprightly nor by good ordre where also euery body was sworne to the maintenaunce of one man where our Princes Embassadours were contemned where not one of oure diuines could be heard and where partes taking and ambition was openly and earnestlye procured and wrought but as the holy Fathers in former time and as our predecessours haue commonly don wee haue restored our Churches by a Prouinciall Conuocation and haue cleane shaken of as our dewtie was the yoke and tyrannye of the Byshop of Rome to whome we were not bounde who also had no manner of thying lyke neyther to Christ nor to Peter nor to an Apostle nor yet like to any Byshopp at all Finally we saye that wee agree amongest our selues touching the whole iudgemeÌ„t and chiefe substaunce of Christian Religion and with one mouth and with one spirite do woorshipp God and the Father of our Lord Iesu Christ. Wherefore O Christian and godlye Reader forsomuche as thow seest the reasons and causes both whye wee haue restored Religion and whye wee haue forsaken these men thou oughtest not to maruaile though wee haue chosen to obeye our Maister Christe rather then menne Paule hath giuen vs warning how we shoulde not suffer our selues to be carried away with suche sundry learninges and to fly their companies in especiall whiche woulde sowe debate and variaunces cleane contrarie to the Doctrine whithe they had receiued of Christ and the Apostls Longe synce haue these mennes craftes and treacheries decaied and vanished and fled away at the sight and light of y e Gospell euen as the owle doth at the sunne rysing And albeit their trumperye be builte vp and reared as highe as the Skye yet euen in a momeÌ„t and as yt were of the owne selue fallyth yt downe againe to the ground and coÌ„meth to naught For you must not think y t al these things haue com to passe rashly or at adueÌ„ture It hath ben gods pleasure y t against al mennes willes wel nye the Gospell of Iesu Christe shoulde be spread abroad thorough out the whole worlde at these dayes And therfore men folowing godds biddings haue of their owne free will resorted vnto the Doctrine of Iesus Christ. And for our parts truely wee haue sought hereby neyther glorie nor welthe nor pleasure nor ease For there is plentie of all these thinges with our aduersaryes And when wee wer of their side we enioyed such worldlye commodyties muche more liberallie and bountefullye then wee doe nowe Neyther doe wee eschew concorde and peace but to haue peace with man wee will not be at warre with God The name of peace is a swete and pleasaunte thinge saith Hilarius But yet beware sayth he peace is one thinge and boundage is an other For yf it shoulde so be as they seeke to haue it that Christe shoulde be commaunded to keepe silence that the truth of the Gospell should be betraied that horrible errours should be cloked that Christian mennes eyes shold be bleared that they might be suffred to conspire openlye against God this were not a peace but a moste vngodlye couenaunt of seruitude There is a peace saith Nazianzene that is vnprofitable againe there is a discorde saith he that is profitable For we muste conditionallye desire peace so farre as is laufull before God so farre as we may conuenieÌ„tly For otherwise Christ him self broughte not peace into the worlde but a sworde Wherefore yf the Pope will haue vs reâ—onciled to hym his dewty is first to be reconciled to God for from thence saith Cyprian spring schysmes and sectes bycause menne seeke not the head and haue not their recourse to the Fountaine of y e Scriptures and kepe not the Rules gyuen by the heauenly teacher for saith he â—hat is not peace but warre neyther is he ioyned vnto the Churche which is seuered from the Gospel As for these men â—hey vse to make a marchaundize of the name of peace For that peace whiche they so faine would haue is onely a rest of idle bellies They and we might easily be brought to atonement touchyng all theâ—e matters were it not that ambitioÌ„ glutony and excesse did let it Hence commeth their whyenyng their hearte is on their Halfepennye Out of doubt their claymours and styrres be to none other ende but to maynteâ—ne more shamefully and naughtely yll gotten thinges Nowe a dayes the Pardoners complaine of vs the Dataries the Popes Collectours the Bawdes and others which take Gayne to be godlynesse and serue not Iesu Christe but their owne â—ellyes Many a day a go and in the old worlde a wonderfull great aduantage grew hereby to these kinde of people but now they recken all is losse vnto them that Christ gaigneth The Pope hym selfe maketh greate complaynere at this present that Charitie in people is waxen coulde And why so trow ye Forsooth because his profittes decaye more and more And for this cause doth he hale vs into hatred all that euer he maye laieng lode vpon vs with dispitetfull raylings and condemning vs for Heretiques to thende they that vnderstande not the matter maye thinke there be no woorse menne vpon earth then we be Notwithstanding we in the meane season are neuer the more ashamed for all this neyther ought we to be ashamed of y e Gospell for wee sett more by the glorie of God then wee doe by the estimation of menne Wee are suere all is true that we teach and we may not either go against our owne conscience or beare any witnes against God For yf we denye any part of the Gospel of Iesu Christ before menne he on the other side wil denye vs before his Father And yf there be anye that will still be offended and cannot endure Christes doctrine suche saye wee be blynd leaders of y e blynde the truth neuertheles must be preached and preferred aboue all and wee muste with patience wayte for Goddes iudgement Lett these folke in the meane tyme take good heed what they do and let them be well aduised of their owne Saluation and cease to hate and persecute the Gospell of the sonne of God for feare least they feele hym once a redresser and reueÌ„ger of his owne cause God will not suffer him selfe to be
many Prynces only vppon his owne blynd preiudices and foredeterminations and y t without hearing of them speak or without shewing cause whye But bycause he hath alredy so noted vs openlye least by holdynge oure peace we should seme to graunt a fault and specially bycause we can by no meane haue audience in y e publik assembly of the general Councel wherein he would no creature should haue power to geue his voice or declare his opinion excepte he were sworne and straightly bounde to maintaine his aucthoritie For wee haue had good experience hereof in his last conference at the councel at Trident where the embassadours diuines of the Princes of Germany and of the free Cities were quite shutte out from their company nother can we yet forget how Iulius the third aboue ten yeares past prouided warely by his writt that none of our sorte shoulde bee suffered to speake in the Councell except there were som paraduenture y t wolde recante and chaunge his opinion For this cause chieflye we thoughte it good to yelde vp an accoumpte of oure faith in writing truely and openly to make aunswere to those things wherwith wee haue ben openly charged to thende the worlde may see the partes and foundacions of that doctrine in the behalfe whereof so many good men haue litle regarded their oune lyues And y t al men may vnderstand what manner of people they be and what opinion they haue of God and of Religion whome the Bysshop of Rome before they were called to tell theire tale hath condemned for heretikes without any good consideratioÌ„ without any exaumple vtterly without lawe or righte onelye bycause he hearde tell that they did dissente from hym and his in som pointe of Religion And although S. Hierome would haue no bodie to be patient when he is suspected of heresy yet we wil deal herein nether bitterly nor brablingly nor yet be caried away w t angre heate though he ought to be reckned neither bitter nor brabler y t speaketh y e truth We willingly leaue thys kynde of eloquence to oure aduersaries who whatsoeuer they say against vs be it neuer so shrewdly or dipitefully sayde yet thinke it is sayd modestely and comely ynough and care nothing whether it be trew or false Wee neede none of these shyftes which do maintaine the truthe Further yf wee do shewe it plaine that Gods holie Gospell the aunciente Byshops and the primatiue Churche do make on our syde and that wee haue not without iust cause left these men and rather haue retourned to the Apostles and oulde catholique Fathers And yf wee shall be founde to doe the same not coulorably or craftely but in good faith before God truly honestly cleerely and plainly and yf they theÌ„selues which â—ye our doctrine and woulde be called Catholiks shall manifestly see how al those titles of antiquitie whereof they boste so much ar quite shaken out of their haÌ„ds and that there is more pith in this oure cause then they thoughte for wee then hope and trust that none of them wil be so negligent and careles of his own saluation but he will at length studye and bethinke him selfe to whether parte hee were best to ioyne him Vndoubtedlye excepte one will altogether harden his hearte and refuse to heare he shal not repent him to geue good heede to this out defence and to mark well what wee say how truly and iustly it agreeth with Christian Religion For where they call vs Heretikes it is a crime so haynous y t onles it may be seene vnles it may be felt in maÌ„ner may be holdeÌ„ with hands and fingers it ought not lightly to be iudged or beleued when it is â—aide to the charge of any Christian man For heresy is a â—orsaking of saluatioÌ„ a renouncing of Gods grace a departing from the body and spirite of Christe But this was euer an olde and solempne propretye with them and theire forefathers yf any did complaine of their errours and faultes and desired to haue true Religion restored streighte waye to coÌ„demne such one for heretikes as men new fangled factious Christe for no nother cause was called a Samaritan but onely for y t he was thoughte to haue fallen to a certaine newe Religion and to be the Aucthor of a newe sect And Paul thapostle of CHRISTE was called before the Iudges to make aunswere to a matter of heresy and therfore hee saied Acordinge to this way whiche they call Heresye I doo worshippe the God of my Fathers beleeuinge all thinges which be written in the law and in the Prophets Shortely to speake This vniuersal Religion whiche Christen men professe at this day was called firste of the heathen people a Sect Heresy With these termes did they alwaies fil priÌ„ces eares to thintent when they had once hated vs with a foredetermined opinion and had coumpted all that wee sayed to bee faction and heresy they might be so ledd away from y e truth right vnderstaÌ„ding of the cause But the more sore and outragious a crime heresye is the more it ought to be proued by plaine and strong argumentes especially in this time wheÌ„ men begin to geue lesse credite to theyre words to make more diligent searche of theyr doctrine then they were wont to do For y e people of God ar otherwyse instructed now then they were in times past when all the Bysshopps of Romes sayenges were allowed for Gospell when all Religion did depende only vpon their aucthoritie Nowe a daies the holie scripture is abroad the writinges of the Apostles Prophets ar in printe whereby all truth and Catholyke doctrine may be proued and all heresie may be disproued and confuted Sithens then they bring furth none of these for them selues and call vs neuertheles Heretiques which haue nether fallen from Christ nor from y e Apostles nor yet from the Prophets this ys an iniurious and a very spitefull dealinge With this sword did Christe put of the Dyuel when he was tempted of him w c these weapons oughte all presumption which doth auauÌ„ce it selfe against God to be ouerthrowen and coÌ„quered For al Scripture sayeth S. Paule that commeth by the inspiration of God is profitable to teach to confute to instruct and to reproue that the man of God may be perfect and throughly framed to euery good work Thus did the holy Fathers alway fight agaynst the heretikes with none other force then with y e holy scriptures S. Augustin when he disputed against Petilian an heretike of â— Donatistes Let not these woordes quod he be heard betwene vs I say or you say let vs rather speake in this wise Thus sayeth the Lorde there let vs seeke the Church ther let vs boult out our cause Lykewise S. Hâ—erome All those things sayth he which without the testimonie of the scriptures are holden as deliuered from y e Apostles be throughly smitten down by the sword of Gods worde S. Ambrose also
will maruaile I suppose howe a good manne coulde either conceaue so wickedlye or wryte so dispytefullye of those woordes whiche hee knewe proceeded 〈◊〉 Goddes mouthe and speciallye in 〈◊〉 sorte as hee woulde not haue it 〈◊〉 owne priuate opinion alone 〈◊〉 the common opinion of all that â—and He dissembleth I graunt you in deede and hydeth what hee is and setteth fourth the matter so as though it were nâ—â— hee and his syde butte the Zwenkfeldian heretiques that so didd speake Wee faythe hee will bidde awaye with the same scriptures whereof wee see brought not onelye diuerse butte also contrarye interpretations and wee will heare God speake rather then wee will resorte to these naked elementes and appoynt oure saluation to reste in them It behoueth not a manne to bee experte in the lawe and scripture butte to bee taught of God It is butte loste labour that a manne bestoweth in the scriptures for the scripture is a creature and a certaine bare letter This is Hosius saying vttered altogether with the same spirit and the same mind wherwith in times past Montane and Martion were moued whoe as men reporte vsed to saye when with a contempt they reiected the holye scriptures that themselues knew many mo and better things then eyther Christe or the Apostles euer knewe What thenne shall I saye heere O ye principall postes of Religion O ye Archegouernours of CHRISTES Churche is this that youre reuerence which ye geue to Goddes woorde The holye Scriptures whiche S. Paule saith came by the inspiration of Godde whiche God dyd commende by so many miracles wherin are the moste perfit 〈◊〉 of Christes owne steppes which all the holy Fathers Apostles and Aunâ—â—les â–ª whiche Christ hym selfe the sonne of God as often as was nedefull dyd alleadge for testimonie and proufe will ye as though they were vnworthie for you to heare had them AuauÌ„t away that is wil ye inioyne God to kepe silence who speakith to you mostclearely by his own mouth in y e Scriptures Or that word wherby alone as Paul saith we are reconciled to God and whiche the Prophet Dauid saith ys holye and pure and shall last foreuer will ye call that but a bare and dead lettre Or wil ye say that all our labour is lost whiche is bestoued in that thinge which Christ hath commauÌ„ded vs diligently to searche and to haue euermore before our eyes And wil ye faye that Christ and the Apostlâ— ment with subtelty to deceiue the people when they exhorted them to reade the holie Scriptures that therby they might sâ—ow in al wisedom and knowledge No maruaile at al though these men dispise vs and all our doinges which set so litle by God himselfe his infallible saiengs Yet was it but want of witt in them to thintent they might hurt vs to do so extreme iniury to the word of God But Hosius will here make exclamation saieng we do him wrong and that these be not his owne wordes but the words of the heretique Zwenkfeldius But how than yf Zwenkfeldius make exclamation on the other syde and saye that the same very wordes be not his but Hosius owne wordes For tell me where hath Zwenkfeldius euer writteÌ„ thee Or yf he haue writteÌ„ them Hosius haue iudged the same to be wicked why hath not Hosius spoken somuch as one worde to confute them Howsoeuer the mater goeth although Hosius paradueÌ„ture wil not allowe of those wordes yet he doth not disallow the meaning of the wordes For wel nere in all controuersies and namely touching the vse of the holy communion vnder both kindes although the wordes of Christ be plaine and euident yet doth Hosius disdainefully reiect them as no better then colde and dead elementes and commaundeth to giue faith to certaine new lessons apointed by the Church to I wot not what reuelations of the holye Ghoste And Pighius saieth men ought not to beleue no not y e most cleare and manifest wordes of the scriptures onles the same be allowed for good by the interpretatioÌ„ and auctoritie of the churche And yet as though this were to litle they also burne the holye scriptures as in times paste wicked kyng Aza dyd or as Antiochus or Maximinus did and are wont to name theÌ„ Heretiques boks And out of doubt to see to they woulde faine do as Herode in oulde time dyd in Iewrie that hee myghte with more surety kepe still his dominioÌ„ Who being an Idumean borne and a straunger to the stocke and kinred of the Iewes and yet coueting much to be takeÌ„ for a Iew so thende he might establish to him and his posteritie y e kyngdom of that countrey which he had gotten of Augustus Cesar he commaunded all the Genealogies and Petigrees to be burnte made out of the waye so as there shoulde remaine no recorde wherby he might be knowen to them that came after that he was an Aliaunt in bloud wheras euen from Abrahams time these monumeÌ„tes had been safelye kepte amongeste the Iewes and layde vp in theire thresury bicause in them it might easely moste assuredly be found of what linage euery one did descende So in good faith doe these menne when they woulde haue all their owne doinges in estimation as though they had ben deliuered to vs eueÌ„ from the Apostles or from Christe hymselfe to thende there might be founde no where any thinge able to conuince such their dreames and lies either they burne the holie Scriptures or els they crastely conueye them from the people surely Very rightlye and aptly doth Chrysostome writte against these menne Heretiques saith he shutt vp the doores against the trueth for they know ful wel yf the doore were open the Churche shuld be none of theirs Theophylact also Gods worde saith he is the Candle whereby the theefe is espyed and Tertullian saith the holy Scripture manifestlye findeth out the fraude and theafte of Heretiques For why do they hyde why do they kepe vnder the Gospell whiche Christ would haue preched alowde from the house top Why whealine they that light vnder a Bushell whiche ought to stande on a Candlestick why trust they more to the blyndenes of the vnskilfull multitude and to ignoraunce then to the goodnes of their cause thinke they their slightes are not alredy perceiued and y t they caÌ„ walke now vnespied as though they had Giges tyng to go inuisible by vpon theyre finger No no all men see nowe well and well agayne what good stuffe is in that Chest of the Bysshop of Romes bosome This thinge alone of it selfe maye be an argumente sufficiente that they worke not vprightly and truely Worthely ought that mater seme suspicious which fleeth trial and is afrayde of the light for he that doth euill as Christ saith seekith darkenesse hateth light A conscience y t knowith it selfe cleere coÌ„meth willingly into open shew that the workes whiche procede of God may be seen Neither be they so very blind but they se this wel ynogh howe
see it to bee so pacient as they canne so lightly and quietly beare it But where as they haue commaunded that those Decrees shoulde be voyde as things now waxen to olde y t haue loste their grace perhappes they haue prouided in their steede certaine other better thinges and more profitable for the people For it is a common sayenge with them that if Christe himselfe or the Apostles were aliue againe they coulde not better nor godlyer gouerne Goddes Churche then it is at this presente gouerned by them They haue put in their steede in deede butte it is chaste in steede of wheate as Hieremie saithe and suche thinges as accordinge to Esayes words God neuer required at â—â—eir handes Thei haue stopped vp saith he al the vaines of cleere springing water and haue digged vp for the people â—â—ceiuable and puddlelike pyttes full of â—yre and filth whiche neither haue nor 〈◊〉 able to hold pure water They haue plucked away from the people the holie Communion the worde of God fromwhence all comforte shoulde bee taken the true worshippinge of God also and the right vse of sacramentes and prayer and haue geuen vs of their owne to play withall in the meane whyle salt water oyle boxes spittle palmes bulles iubilies pardons crosses sensinges and an indelesse rabble of ceremonies and as a man might tearm with Plautus pretie games to make sporte withall In these things haue they set al their religioÌ„ teachinge y e people that by these God may be duely pacified spirits be driuen away and mens consciences well quieted For these â—o be the orient colours and precious sauours of Christian religion these thinges doth God looke vpon accepteth them thankfully these must come in place to be honored and put quite away the institutioÌ„s of Christ and of his Apostls And like as in times past when wicked kinge Ieroboam had takeÌ„ from the people y e right seruing of God brought them to worship golden calues least perchauÌ„ce they might afterwards chaunge their minde and slippe awaye gettinge them again to Ierusalem to the Temple of God there hee exhorted them with a long tale to be stedfast saying thus vnto them O Israell these Calues be thy Gods In this sorte commaunded your God you should worshippe him For it shoulde be wearisome and troublous for you to take vpoÌ„ you a iorney so farre of and yearly to go vp to Ierusalem there to serue and honour your God Euen after the same sorte euery whit when these men had once made the lawe of God of none effect through their owne traditions fearing that the people should afterwards open their eyes and fall an other way and shoulde somwhence els seeke a suret meane of their saluation Iesu how ofteÌ„ haue thei cried out This is the same worshippinge that pleaseth God and whiche hee straitly requireth of vs and wherwith he wil be tourned from his wrath that by these thinges is conserued the vnitie of the Church by these al sinnes clensed and consciences quieted and who so departeth from these hath left vnto himselfe no hope of euerlasting saluation For it were wearisome and troublous saye they for the people to resorte to Christ to the Apostles and to y e auncient fathers and to obserue continually what their wil and commaundement should be This ye may se â–ª is to w tdraw the people of God froÌ„ y e weake elements of the worlde froÌ„ y e leauen of the Scribes Pharisies and from the traditions of meÌ„ It were reasoÌ„ no doubt y t Christes commaundementes and the Apostls were remoued that these their deuises might come in place O iuste cause I promise you why that auncient and so longe alowed doctrine should be now abolished and a newe forme of religion be brought into the Churche of God And yet whatsoeuer it be these menne crye stil that nothing ought to be changed that mens mindes are well satisfied here withal that the Churche of Rome y e church which cannot erre hath decreed these thinges For Siluester Prierias saith y t the Romish churche is the squyer rule of truth and that y e holy scripture hath receiued from thence bothe authoritie and credite The doctrine saith he of the Romish church is the rule of moste infallible faith from the whiche the holy scripture taketh his force And Indulgences and pardons saith he are not made knoweÌ„ to vs by y e authoritie of the scriptures but they are knoweÌ„ to vs by the authoritie of the Romyshe Church and of the Byshops of Rome whiche is greater Pighius also letteth not to say that without the licence or the Romyshe Church we ought not to beleue the very plaine scriptures much like as yf any of those that caÌ„not speake pure cleane Latin and yet can bable out quickely redily a litle some such law Latin as seruith the Courte would needes hold that all others ought also to speake after the same way which Mametrectus CatholicoÌ„ spake many yeare ago which them selues doe yet vse in pleadyng in Courte for so may it be vnderstand sufficiently what is said and mennes desires be satiâ—fyed and that it is a fondenes now in the later end to trouble y e worlde with a new kind of speaking and to cal againe the old fynesse and eloquence that Cicero and Cesar vsed in their dayes in the Latin tonge So much ar these men beholden to the follie and darknes of the former tymes Manye thynges as one writeth are had in estimation often tymes bycause they haue ben once dedicate to the temples of the Heathen goddes euen so see wee at this daye many thinges alowed and highlye sett by of these menne not bycause they iudge them somuch worth but only bycause they haue ben receyued into a custome and after a sorte dedicate to the Temple of God Our Churche saye they cannot erre they speake that I thinke as the Lacâ—â— demonians longe synce vsed to say that yt was not possible to fynde any Adulterer in all their common welth wheras in dede they were rather all Adulterers and had no certeintie in their mariages but had their wyues common amongest them all Or as the Canonistes at this day for theire bellies sake vse to saye of the Pope that forsomuche as he is Lord of all benefices though he sell for money Byshoprickes monasteries preiste hod spirituall promotions and partith with nothing freely yet bicause he counteth at his owne he cannot committ Simony though he woulde neuer so faine But how stronglye and agreablye to reason these things be spoken we are not as yet able to perceue except perchauÌ„ce these meÌ„ haue plucked of the wynges from the truth as the Romaines in olde tyme did proine and pinion their goddesse Victorie after they had once gotteÌ„ her home to thende that with the same wynges she shoulde neuer more be able to flee awaye from them againe But what yf Ieremye tell them as is afore rehersed that these be