hâ— said he saw many Causes why the Clergâ— should be denied Wives but then he saw morâ— and greater Causes to allow them Wives again 10. WE receive and imbrace all the Canonical Scriptures both of the Old and New Testament and we give our gracious God most hearty Thanks that he hath set up this Light for us which we ever fix our Eyes upon lest by humane Fraud or the Snares of the Devil we should be seduced to Errors or Fables We own them to be the heavenly Voices by which God hath reveal'd and made known his Will to us in them only can the Mind of Man acquiesce in them all that is necessary for our Salvation is aboundantly and plainly contain'd as Origen St. Augustin St. Chrysostom and St. Cyrill have taught us They are the very Might and Power of God unto Salvation they are the Foundations of the Apostles and Prophets upon which the Church of God is built they are the most certain and infallible Rule by which the Church may be reduced if She happen to stagger slip or err by which all Ecclesiastical Doctrines ought to be tried no Law no Tradition no Custom is to be received or continued if it be contrary to Scripture No tho St. Paul himself or an Angel from Heaven should come and teach otherwise 11. WE receive also and allow the Sacraments of the Church that is the sacred Signs and Ceremonies which Christ commanded us to use that he might by them represent to our eyes the Mysteries of our Salvation and most strongly confirm the Faith we have in his Blood and seal in our Hearts his Grace and we call them Figures Signs Types Antitypes Forms Seals Prints or Signets Similitudes Examples Images Remembrances and Memorials with Tertullian Origen St. Ambrose St. Augustin St. Jerom St. Chrysostom St. Basil and Dionysius and many other Catholick Fathers Nor do we doubt with them to call them a kind of visible Words the Signets of Righteousness and the Symbols of Grace and clearly affirm that in the Sacrament of the Lords Supper the Body and Blood of our Lord is truly exhibited to Believers that is the enlivening Flesh of the Son of God the Bread that comes from above the Nourishment of Immortality the Grace the Truth and the Life and that it is the Communion of the Body and Blood of Christ by the Participation of which we are quickned strengthened and fed to immortality and by which we are conjoyned united and incorporated with Christ that we may remain in him and he in us 12. WE acknowledge that there are two Sacraments properly so call'd Baptism and the Supper of the Lord for so many we see were delivered to us and consecrated by Christ and approved by St. Ambrose St. Augustin and the ancient Fathers 13. AND we say that Baptism is the Sacrament of the Remission of Sins and of that Washing which we have in the Blood of Christ and that none are to be denied that Sacrament who will profess the Faith of Christ no not the Infants of Christians because they are born in sin and belong to the People of God 14. WE say that the Eucharist is the Sacrament or visible Symbol of the Body and Blood of Christ in which the Death and Resurrection of Christ and what he did in his humane Body is in a manner represented to our eyes that we may give him thanks for his Death and our Deliverance by it and that by frequenting the Sacrament we may often renew the Remembrance of it and that by the Body and Blood of Christ we may be nourished into the Hope of the Resurrection and of eternal Life and that we may be assured that the Body and Blood of Christ hath the same effect in the feeding of our Souls which the Bread and Wine have in the repairing the Decays of our Bodies To this great and solemn Feast the People are to be invited that they may all communicate together and may publickly signifie and testifie both their Union and Society amongst themselves and that Hope which they have in Christ Jesus and therefore if there was any one heretofore before the private Mass was introduced who would be only a Spectator and yet would abstain from the Holy Communion the Bishops of Rome in the Primitive Times and the ancient Fathers would have excommunicated him as a wicked man and a Pagan Nor was there any Christian man in those times who communicated alone in the presence of others who were only Spectators So Calixtus long since decreed that when the Consecration was finished all should communicate if they would not be deprived of the Communion of the Church and be shut out of it for so saith he the Apostles ordained and the Holy Church of Rome holds And we say that both the Parts of the Sacrament ought to be given to all that come to the Holy Communion for so Christ commanded and the Apostles instituted throughout the World and all the ancient Fathers and Catholick Bishops so practised and if any one shall do otherwise saith Gelasius he commits Sacriledge and therefore our Adversaries who exploding and rejecting the Communion defend the private Mass and a multitude of Sacraments without the authority of the Word of God without any ancient Council without any Catholick Father without any Example of the Primitive Church and without Reason and this against the express Command of Christ and also against all Antiquity in so doing act wickedly and sacrilegiously 15. WE say that the Bread and Wine are the Holy and Heavenly Mysteries of the Body and Blood of Christ and that in them Christ himself the true Bread of eternal Life is so exhibited to us as present that we do by Faith truly take his Body and Blood and yet at the same time we speak not this so as if we thought the Nature of the Bread and Wine were totally changed and abolished as many in the last Ages have dreamt and as yet could never agree amongst themselves about this Dream For neither did Christ ever design that the Wheaten Bread should change its Nature and assume a new kind of Divinity but rather that it might change us and that as Theophylact saith we might be trans-elemented into his Body For what can be more perspicuous than what St. Ambrose saith on this occasion the Bread and Wine are what they were and yet are changed into another thing Or what Gelasius saith The Substance of the Bread and Nature of the Wine do not cease to be Or then what Theodoret after the Consecration the mystical Symbols do not cast off their own proper Nature for they remain in their former Substance and Figure and Species Or then what St. Augustin saith that which you see is Bread and a Cup as your Eyes inform you but that which your Faith desires to be instructed in is this the Bread is the Body of Christ and the Cup is his
to read the word of God in their own Tongue 16. Or that it was then Lawful for the Priest to pronounce the words of Consecration closely or in private to himself 17. Or that the Priest had then Authority to offer up Christ unto his Father 18. Or to communicate and receive the Sacrament for another as they do 19. Or to apply the vertue of Christs Death and Passion to any Man by the means of the Mass 20. Or that it was then thought a sound Doctrine to teach the People that Mass Ex opere operato that is even for that it is said and done is able to remove any part of our sin 21. Or that any Christian man called the Sacrament of the Lord his God 22. Or that the People were then taught to believe that the Body of Christ remaineth in the Sacrament as long as the accidents of Bread and Wine remain there without Corruption 23. Or that a Mouse or any other Worm or Beast may eat the Body of Christ for so some of our Adversaries have said and taught 24. Or that when Christ said Hoc est Corpus meum the word Hoc pointed not to the Bread but to an individuum vagum as some of them say 25. Or that the Accidents or Forms or shews of Bread and Wine be the Sacraments of Christs Body and Blood and not rather the very Bread and Wine it self 26. Or that the Sacrament is a sign or token of the Body of Christ that lieth hidden underneath it 27. Or that ignorance is the Mother and cause of true Devotion The Conclusion is that I shall then be content to yield and subscribe This challenge saith the Learned Dr. Heylyn being thus published in so great an Auditory startled the English Papists both at home and abroad but none more than such of our Fugitives as had retired to Lovain Doway or St. Omers in the Low-Country Provinces belonging to the King of Spain The business was first agitated by the exchange of friendly Letters betwixt the said Reverend Prelate and Dr. Henry Cole the late Dean of St. Pauls more violently followed in a Book of Rastal's who first appeared in the Lists against the Challenger followed herein by Dorman and Marshall who severally took up the Cudgels to as little purpose the first being well beaten by Nowel and the last by Calfhill in their Discourses writ against them but they were only Velitations or preparitory Skirmishes in reference to the main encounter which was reserved for the Reverend Challenger himself and Dr. John Harding one of the Divines of Lovain and the most Learned of the Colledge The Combatants were born in the same County bred up in the same Grammar School and studied in the same University also Both zealous Protestants in the time of King Edward and both relapsed to Popery in the time of Queen Mary Jewel for fear and Harding upon hope of Favour and Preferment by it But Jewel's fall may be compared to that of St. Peter which was short and sudden rising again by his Repentance and fortified more strongly in his Faith than before he was but Harding's like to that of the other Simon premeditated and resolved on never to be restored again so much was there within him of the gaul of bitterness to his former standing But some former Differences had been between them in the Church of Sarisbury whereof the one was Prebendary and the other Bishop occasioned by the Bishops visitation of that Cathedral in which as Harding had the worst so was it a Presage of a second foil which he was to have in this encounter Who had the better of the day will easily appear to any that consults the Writings by which it will appear how much the Bishop was too hard for him at all manner of Weapons Whose learned Answers as well in maintenance of his Challenge as in defence of his Apology whereof more hereafter contain in them such a Magazin of all sorts of Learning that all our Controversors since that time have furnished themselves with Arguments and Authority from it THUS far that Learned man has discoursed the event of this famous Challenge with so much brevity and perspicuity that I thought it better to transcribe his words than to do it much worse my self WHEN Queen Mary died Paul the Fourth was Pope to whom Queen Elizabeth sent an account of her coming to the Crown which was delivered by Sir Edward Karn her Sisters Resident at Rome to which the angry Gentleman replied That England was held in Fee of the Apostolick See that she could not succeed being illegitimate nor could he contradict the Declarations made in that matter by his Predecessors Clement the Seventh and Paul the Third he said it was a great boldness in her to assume the Crown without his Consent for which in reason she deserved no favour at his hands yet if she would renounce her Pretensions and refer her self wholly to him he would shew a fatherly affection to her and do every thing for her that could consist with the dignity of the Apostolick See Which answer being hastily and passionately made was as little regarded by the Queen But he dying soon after Pius the Fourth an abler man succeeded and he was for gaining the Queen by Arts and Kindness to which end he sent Vincent Parapalia Abbot of St. Saviours with courteous Letters to her dated May the fifth 1560. with order to make large proffers to her under hand but the Queen had rejected the Popes Authority by Act of Parliament and would have nothing to do with Parapalia nor would she suffer him to come into England In the interim the Pope had resolved to renew the Council at Trent and in the next year sent Abbot Martiningo his Nuncio to the Queen to invite her and her Bishops to the Council and he accordingly came to Bruxells and from thence sent over for leave to come into England but tho France and Spain interceded for his Admission yet the Queen stood firm and at the same time rejected a motion from the Emperor Ferdinando to return to the old Religion as he called it Yet after all these denials given to so many and such potent Princes one Scipio a Gentleman of Venice who formerly had had some acquaintance with Bishop Jewel when he was a Student in Padua and had heard of Martiningo's ill success in this Negotiation would needs spend some Eloquence in labouring to obtain that Point by his private Letters which the Nuncio could not gain as a publick Minister and to that end he writes his Letters of Expostulation to Bishop Jewel his old Friend preferred not long before to the See of Sarisbury Which Letter did not long remain unanswered that Learned Prelate saith my Author was not so unstudied in the nature of Councils as not to know how little of a General Council could be found at Trent And therefore he returned an answer to the proposition so
Blood Or then that of Origen that Bread which is consecrated by the Word of God as to the Matter of it goes into the Belly and is cast out by the Draught Or then that of Christ himself who said not only after the Consecration but after the finishing of the Communion Luke 22. 18. I will drink no more of the Fruit of the Vine for it is certain the Fruit of the Vine is Wine and not Blood And yet when we speak thus we do not so depress the Esteem of the Supper of the Lord as to teach that it is a meer cold Ceremony and that nothing is done in it which many falsly report of us for we assert that Christ in his Sacraments doth exhibit himself truly present In Baptism that we may put him on In his Supper that we may eat him by Faith and in the Spirit and that by his Cross and Blood we may have Life Eternal and this we say is not slightly and coldly but really and truly done for although we do not touch Christ with our Teeth and Lips yet we hold and press him by Faith Mind and Spirit Nor is that Faith vain which imbraceth Christ nor that Participation cold which is perceived by the Mind Understanding and Spirit for so Christ himself is intirely offered and given to us in these Mysteries as much as is possible that we may truly know that we are Flesh of his Flesh and Bone of his Bone and that he dwells in us and we in him 16. AND therefore in the Celebration of these Mysteries before we come to receive the Holy Communion the People are fitly admonished to lift up their Hearts and that they should direct their Minds to Heaven for there he is by whom we are to be fed and live And St. Cyrill saith that in partaking of the Holy Mysteries all gross Imaginations are to be excluded And the Nicen Council as it is cited by some in Greek doth expresly forbid us to think only on the Bread and Wine that are set before us And St. Chrysostom Writes well We say that the Body of Christ is the Carcass and we are to be the Eagles that thereby we may learn to mount aloft if we will approach the Body of Christ for this is the Table of Eagles and not of Jayes And St. Cyprian This Bread is the Meat of the Soul and not of the Belly And St. Augustin How shall I lay hold on him who is absent how shall I reach my Hand into the Heavens and touch him who sits there Send thy Faith thither saith he and thou hast him sure 17. BUT then as to the Fairs and Sales of Masses and the carrying about and adoring the Bread and a number of such like Idolatrous and blasphemous Follies which none of them dare affirm to have been delivered to us by Christ of his Apostles our Church will not indure them and we justly blame the Bishops of Rome for presuming without any Command of God without any Authority of the Holy Fathers and without any Example not only to propose the Sacramental Bread to be adored by the People with a divine Worship but also to carry it about before them upon an ambling Nag where-ever they go as the Persian Kings did heretofore their sacred Fire and the Aegyptian their Image of Isis and so have turned the Sacraments of Christ into Pageantry and Pomp that in that very thing in which the Death of Christ was to be celebrated and inculcated and the Mysteries of our Redemption ought to be piously and reverently represented the Eyes of men should only be fed with a foolish shew and a piece of Ludicrous Livity And then whereas they say and sometimes perswade Fools that they can by their Masses distribute and apply to men who very often think of nothing less and never know what is then doing all the Merits of the Death of Christ this Pretencâ— I say is ridiculous heathenish and silly for it is our Faith which applies the Death and Cross of Christ to us and not the Action of a Priest the Faith of the Sacraments saith St. Augustin justifies and not the Sacrament And Origen saith He Christ is the Priest and the Propitiation and the Sacrifice and this Propitiation comes to every one by way of Faith and therefore agreeably hereunto we say that the Sacraments do not profit the Living without Faith and much less the Dead for as to what they pretend concerning their Purgatory tho that is no very late Invention yet it is nothing but a silly old wives Story St. Augustin sometimes saith there is such a place sometimes he doth not deny but there may be such a Place sometimes he doubts if there be and at other times he positively denies there is any such place at all and thinks that men out of humane kindness to the Dead are deceived in that point And yet from this one Error there has sprung such a Crop of small Priests that Masses being publickly and openly sold in every corner they have turn'd the Churches of God into meer Shops and deluded poor Mortals into a Belief that there was no Commodity more useful and certainly as to those small Levites these Masses were very advantagious 18. WE know that St. Augustin grieviously complain'd of the vast number of impertinent Ceremonies in his time and therefore we have cut off a great many of them because we know they were afflictive to the Consciences of Men and burthensome to the Church of God Yet we still retain and reâ—igiously use not only all those which we know were delivered to the Church by the Apostles but some others which we saw might be born without any inconvenience because as St. Paul commands we desire alâ—things in the Religious Assemblies should be done decently and in order but then as to alâ—those that were very superstitious or base or ridiculous or contrary to the Scriptures or did not seem to beâ—it sober men an infinite number of which are still to be found amongst Papists we have rejected all these I say without excepting any one of them because we would not have the Service of God any longer contaminated with such Fooleries 19. WE pray as it is fit we should in that Tongue our People do all understand that the People as St. Paul admonisheth may reap a common Advantage by the common Prayers as all the Holy Fathers and Catholick Bishops not only in the Old but in the New Testament also did ever pray and teach the People to pray least as St. Augustin saith We should like Parrots and other prating Birds seem to sound Words which we did not understand 20. WE have no Mediator and Intercessor by whom we approach to God the Father but Jesus Christ in whose name only all things are obtained But that which we see done in their Churches is base and heathenish not only because they have set up an infinite
take care of these things either like vain Night-Spirits throw every things into Disorder and Confusion or that I may tell the truth without disguise encrease the Errors and double the darkness Now Sir after all this should we have sit still and expected the determination of these Fathers with our Arms folded together and doing nothing No St. Cyprian saith There is but one Episcopacy in the whole Church a solid and intire part of which is enjoyed by every Bishop and every one shall surely give an account to the Lord for his own part Their blood will I require at thy hand saith the Lord. And if any man puts his hand to the Plough and looketh back and is solicitous what others may think of him and expects the Authority of a General Council and in the mean time hides his Lords Treasure he shall hear thou sloathful and wicked Servant Take him and cast him into outer darkness Suffer saith Christ the dead to bury their dead but come thou and follow me The truth of God depends not upon men In Humane Counsels it is the part of a wise man to stay for the judgment and consent of men but in the Affairs of Religion the voice of God ought to supercede the need of all others which as soon as a devout Soul has heard he yeilds presently submits and neither stands off nor expects any other for he knows that then he ought neither to believe the Pope nor Council but the Will of God thus revealed And this voice is to be obeyed tho opposed by all men The Prophet Elija immediately obeyed God tho he did believe that he was alone Abraham upon the Admonition of God went out of Caldea Lot went out of Sodom and the three Children made a publick Confession of their Religion and openly detested Idolatry without expecting a General Council Go out of her saith the Angel and be not partakers of her sins that ye partake not of her Plagues he doth not say stay for a Synod of the Bishops Thus the true Religion was at first published and so it must be now restored The Apostles at first taught the Gospel without any publick Council and without any such Council it may now be called back and reinstated But if Christ himself or his Apostles in the beginning would have delayed and put off the whole business till a future Council When should the 〈◊〉 of them have gone out into all Lands How should the Kingdom of God have suffered force and the violent have taken it by a kind of Invasion Where had the Gospel now been Where would the Church of God have been In truth we neither fear nor fly from a Council but rather wish for and desire it so it may be free genuine and Christian and may be conven'd after the pattern of that of the Apostles provided that the Abbots and Bishops may be discharged of their Oath by which they are now bound to the Popes of Rome and that whole Combination now on foot may be dissolved provided those of our Party may be freely and modestly heard provided they be not condemned before they are heard And lastly upon condition that if any thing be done no one man may weaken or rescind all again But now whilst we saw that the present manners and times would not allow us thus much and that the most absurd silly ridiculous superstitious and wicked things were most stifly defended only because they had been heretofore received and purely for custom sake We judged it to be our duty to provide for and take care of our own Churches in a National Council 31. FOR we know that the Spirit of God is neither bound to any place or number of men Tell it said Christ to the Church To wit not to the universal Church which is spread all over the World but to the particular which may meet in some one place Wheresoever saith he two or three of you are gathered together in my Name there am I in the midst of you So St. Paul that he might reform the Churches of Corinth and Galatia did not command them to stay for a General Council but wrote to them that they would forthwith cut off all Errors and Disorders And so heretofore whilst the Bishops slept and did nothing or rather defil'd and polluted the Temple of God God by extraordinary ways excited others who were great men and of generous minds to reform whatever was amiss 32. BUT then Sir we have done nothing rashly nor without very great reason nothing but what we saw was lawful at all times to be done and which had often been done by the Holy Fathers without any blame And thus calling together the Bishops and a very full Synod by the common consent of all our States We cleansed the Church of those Dregs and Corruptions which either the carelesness or malice of Men had brought in and purged it as the Augean Stable And as far as it was possible we have reduced all things to their ancient Splendor and the resemblance of the Apostolical times and Primitive Church And all this as we might lawfully do it so for that cause have we done it confidently 33. THAT which Pope Gregory the First wrote about these Affairs please me and the more because he wrote about the Institution of the English Churches to Augustin Bishop of the English He exhorts him then not that he should refer things to a Council but that according to his Discretion he should appoint such things as he saw did most tend to the encrease of Piety You know saith he my Brother the Custom of the Church of Rome in which you were brought up but I am best pleased with this Course that where-ever you find any thing which is most pleasing to Almighty God whether it be in the Church of Rome or that of France or in any other Church you would carefully pick and choose the principal things and settle them in the Church of England which is yet new and to be setled in the Faith and that in the Constitution thereof you should instill those things which you have thus collected from many several Churches ◠for Customs are not to be loved for the sake of the Places but the Places for their Sakes 34. After the same manner the Fathers in the Council of Constantinople wrote to Damasus Pope of Rome and the rest of the Western Bishops Ye know the ancient Sanction and Definition of the Council of Nice was ever in force that as to the Care of the Administration of particular Churches the Clergy in every Province taking their Neighbours if they thought fit should confer Ecclesiastical Dignities upon those they believed would manage them profitably And the Affrican Fathers wrote thus to Pope Celestinus Your Holiness may be pleased to reject the unjust Appeals or Recourses of our Presbyters and the inferior Clerks of our Church as becomes you for this was never denied to the Church of Affrica by any
Definition of the Fathers and the Decrees of the Nicene Council have most plainly committed both all inferiour Clerks and also all the Bishops to their own Metropolitans for all Affairs may be most prudently and justly ended in those places where they began nor will the Grace and Assistance of the Holy Ghost be wanting to any Province Let this Equity be â—ver of great esteem with all Christian Priests which hath been constantly retained 35. BUT Elutherius Bishop of Rome wrote much better and more pertinently to the thing we have now in hand in his Epistle to Lucius a King in Britain You have saith he desired I would send you the Roman and Caesarean Laws which you have a desire to settle in your Kingdom of Britain We may abrogate the Roman and Imperial Laws when we will but not the Law of God for you have by the Mercy of God received the Law and Faith of Christ in your Kingdom of Britain and you have with you in your Kingdom both Testaments compile out of them by the Assistance of God and the Counsel of your Kingdom a Law and then by it with Gods permission govern your said Kingdom for you are the VICAR OF GOD in that Kingdom according to that of the Psalmist the Earth is the Lords 36. IN short Victor Bishop of Rome held a Provincial Synod at Rome and Justinianus the Emperor commandeth that if need require Synods should be held in each Province and threatned that if this were neglected he would punish those that made default Every Province saith St. Jerome hath its particular Manners Rites and Opinions which cannot easily be removed or changed without a very great disturbance And why should I commemorate the most ancient Municipal Councils that of Eliberis Gangra Laodicea Ancyra Antiâ—ch Tâ—urs Carthage Milevis Toledo and Bourdâ—aux for this is no new thing So was the Church of God governed before the Fathers met in the Council of Nice for they had not presently recourse to a General Council Theophilus held a Provincial Synod in Palestinâ— Palmas in Pontus Irenaeus in Gaul Bachilus in Achaia Origen against Beryllus in Arabia and I omit many other Provincial Synods which were kept in Africa Asia Greece and Egypt which were most â—ious Orthodox and Christian tho the Pope had nothing to do with them For the Bishops then as necessity required and as things fell out presently consulted the Well-fare of their Churches in Domestick Councils and sometimes implored the Assistance of their neighbour Bishops at other they frankly aided each other without asking and if need were did by turns help one the other Nor did only the Bishops but Princes of those times think that the Concerns of the Church pertain'd to their Oâ—â—ice for to omit Nebuchadnezar who published a Capital Edict against all that should blaspheme the God of Israel and David Solomon Ezechias and Josias who did partly build and partly reform the Temple of God Constantius the Emperor without any Council took away the Worship of Idols and put forth a most severe Edict by which he made it capital for any man to offer Sacrifice to any Idol Theodosius the Emperor commanded all the Temples of the Pagan Gods to be razed to the Ground Jovinianus another of them so soon as ever he was declared Emperor made his first Law for the restitution of the Christian Exiles Justinianus was wont to say that his Care of the Christian Religion was as great as that of his Life Joshua so soon as ever he was made the Governour of the People had Precepts concerning Religion and the Worship of God given him for Princes are the nursing Fathers of the Church and the Keepers of both Tables nor was there any one Cause why God setled Governments in the World greater than this viz. That there might be some to preserve Religion and Piâ—ty in safety 37. AND therefore many Princes in this Age do sin the more grievously who being call'd Christians sit idely and enjoy their Pleasures and tamely suffer wicked Rites of Worship and the Contempt of the Deity and turn over all this Care to the Bishops and those very Bishops whom they know to have all Religion in the utmost degree of scorn as if the Care of the Churches and People of God did not at all belong to them or as if they were meer Herds-men of Cattle and to take care of Bodies but not in the least of mens Souls they remember not in the mean time that they are the Ministers of God and chosen for that purpose that they might serve the Lord. Ezechias the King would not go up to his own House until he saw the Temple of God throughly purged And David said I will not give Sleep to my Eyes no Slumber to my Eye-lids until I find out a Place for the Lord a Tabernacle for the God of Jacob. O that Christian Princes would hear the Voice of their Lord and Soveraign Be wise now therefore O ye Kings be learned O ye that are Judges of the Earth I have said saith he that ye are Gods that is men divinely chosen who should take care of my Name Think thou whom I have raised from the Dunghil and placed in the highest degree of Dignity and Honour and set over my People when thou so studiously buildst and adornest thy own House how thou canst despise and neglect my House or how thou canst every day petition me that I would confirm thy Kingdom to thee and thy Posterity What that my Name may for ever be treated unworthily that the Gospel of my Christ may be extinguished that my Servants may for my Sake he butchered before thy Eyes and in thy View that this Tyranny may rage the longer that my People may be imposed upon for ever that the Scandal may be confirm'd by thee Wo to him by whom Scandals come and wo to him by whom they are confirm'd Thou tremblest at the Blood of Bodies how much more shouldest thou abhor the Blood of Souls remember what I did to Antiochus Herod and Julian I will translate thy Kingdom unto thy Enemy because thou hast sinned against me I change Times and Seasons I reject Kings and I set them up that thou mayst understand that I am the most highest and that I rule in the Kingdoms of men and give them to whom I will I bring down and I lift up I glorifie those that glorifie me and they that despise me shall be lightly esteemed FIFIS Lloyd's State-worthies p. 374 Eccles Restaurat p. 283. Tortura Torti p. 130. 1569. 13 Eli. e. a. In the English Life before his Works is called Witney November 1548. This Dispute began the 28 th of May Anno Christi 1549. and lasted five days 1551. 1553. Fuller in his Church History saith he was expelled for refusing to be present at Mass Anno 1553. 1554. Peter Martyr Ecclesia Restaurata p. 196 Peter Martyr also helped himself for he would not go without the Queens Pasport and leave and