times seuen He was accounted the only fountaine of all iurisdictions from whose fulnesse behooued all Bishops to drawe their authoritie without all question What needeth any long processe Assoone as the Church began to chaunge his head and the Pope ganne too take vppon hym the place of Christe foorthwith came to passe that togeather with this newe heade vpstart suche a femshapen visour of religion as scarse any one iotte of the auncient discipline remained vnpolluted For the Scriptures beeyng now commaunded too silence nothing coulde be heard nothing coulde bee deliuered too feede the humours of suche as woulde haue beene learned but Canons Lawes Decrees and Decretalles of the Pope vppon these were the nymblest and finest wittes employed By these were all causes Politikeâ— Ciuill and Ecclesiasticall both publique and priuate determined in churches in Iudgementes in Consistories common pleadings Councels Godlines which tofore was enstalled in the spirituall enstruction of the minde and in the true conuersation of Christe was nowe posted ouer too other gewgawes which should hold mens senses captiue and not edifie theyr consciences whereby neglecting the thyngs which only auayled to the obteining of saluation the vnlettered multitude was carried away into I know not what newfangled mysteries too Oyle too Waxe Salte Water to the Moone shining in the water to Cowles to Belles to Chaliâ—es Temples and Aultars coÌ„secrated with the Popes blessing to Iubiles Immunities to Graces to Expectaâ—ioÌ„s to PreuentioÌ„s yeerely Pentionsâ— Palles Indulgeâ—ces Bulles Pardons and to surceasse heere too reckon vpp the infinite rabble of the remayning ragges wherewith they had peruerted all things cleane contrary to Chriâ—tes institution Sacraments gelded newe chopt in place one parte of the Sacrament craftily conueied from the vse of the Layitie praiers pattered and mumbled in an vnknown language priuate Masses in steede of the holy Communion iumbled vp in all corners of Churches where the Priest not imparting any portion to the people but vttering it too the gaze to bee tooted vpon and worshipped first lifteth it aboue his Crowne then swalowes it downe alone not in remembraunce of the Lordes death and passion but whole Christe fleshe blood and bone to the saluation of body and soule For this Article was the very sinowes bones and marrow of most absolute religion couple here with satisfactions Purgatorie pickpurse the vnblooddy sacrifice of the Masse assurednesse of saluation not depending vpon Christe only and faith in him but to bee purchased with righteousnesse of workes redeeminges of merites and pardons for siluer and coyne For reformation therefore of these so many and so horrible outrages seeing they seemed nowe in no case tollerable it seemed good to the Almightie Maiestie too yeelde his mercifull countenance at the length For albeit Antichriste must of necessitie haue his time to play his Pageant in yet coulde not the mercy of the father deny y e gracious coÌ„solatioÌ„ to his church vnto y â— which it had obliged it selfe with an euerlasting couenant but that it must releeue her necessities beyng surprised now with suche miserable and almost vnrecouerable calamities And to the ende he might bring the same too passe most commodiously without any vproare hee stirred not vp Princes to armes neyther prouoked he to blooddy battell but as I sayde before sent downe from aboue this inestimable Iewell of Printing intoo the earth which shoulde first disclose the liuely welspringes of purest doctrine and publishe abroade too the worlde the auncient authours of learned antiquitie and withall shoulde deliuer at large to the open viewe of all men the bookes of holy Scriptures and the purest and grauest Fathers of the Primitiue Churche and those also in suche great abundaunce and at so reasonable prices as that no man coulde be of so poore abilitie not to bee able too buye for a fewe pence whatsoeuer booke him listed and to peruse them for his instruction By this meanes Maugre the Pope and his Cardinalles began Christe by little and little too bee made familiar to the worlde the Prophetes and Euangelisâ—es sounded into mens eares euery where Paule Peter and other Doctours Expositours of soundest and purest Diuinitie were conuersaunt dayly in the eyes and handes of the people which beeyng aduisedly read ouer and growne at length to some acquaintaunce is almost incredible to beleeue howe woonderfull a light of doctrine howe vnsatiable a greedinesse to learne and to reade what a sodaine enterchange of maners what a beautifull countenance of all thinges ensued and floorished euen vppon the sodaine Heere loe that infinite number of Painters whereof I made mention before out of the dreame of Iohn Hus. Heere loâ— those painted Images in the temple of God spoken of before ingrauen nowe in the mindes and harts of Christians being not of any new inuention notw tstanding neither forged vpon any newe Anvyle as you are wont to slaunder vs but euen the selfe same which were by you yea by your owne selues scraped and blotted out were nowe restored againe to theyr former integritie against the which from hencefoorth all the whole broode of Papistes shall neuer bee able too preuaile againe Moreouer after these Painters before rehearsed sprange vp many others the number whereof encreaseth dayly which yeelde most commendable trauayle with as good successe partly too restore the auncietie sinceritie and puritie of good literature partly too reedifie the derayed crazes and ruines of the aunciente Churche of Christe On this wise new sound sciences cowpled with pure religion merueâ—lously floorishing in dayly encreasinges in very fit time and place stept foorth Martine Luther into the worlde and yet not hee onely and alone but a great number of worthie personages together with him excellent men both in faith and learning all which associated in one and vndertakiug so rightfull and necessary a patronage of the distressed Gospell where as they taught nothing else therein either to themselues or to othersâ— but the only glory of Christe iustifâ—yng theyr doctrine by the vndoubted and most pure fountaines of gods woorde There was no cause nowe why you shoulde so furiously rage against your own brethren the Christians yea and that without all deserte and like to troublesome Dauus in Terence turning and turmoyling all thinges vpside downe rayse vp suche monstrous tempestes and scorching whirlewindes of hot persecutions Nay rather it behooued you to haue yeelded most hartie thankes too the Lorde beeyng the husband of his most deare spouse the Churche and haue inforced all your aide helpe power and pollicie withall to the enlarging of his glory according to pietie and as the duetie of your function did exact and bind you vnto But what helhounde nowe what Beelzebub prince of darkenesse hath so bewitched you with madde frensie that you shoulde so monstruously with so horrible ouâ—rage rushe vpon the godly seruantes of Christe contrary to the expresse woorde of your God yea without all regard of charitie or shame and in steede of a christian
manly but brutyshe and sauadgely vnder what fourme so euer it bee couered and hydden Wherefore this loathesomnes doth not consiste in the rawenes but in the very humayne fleshe not in the beholding but in the nature of the thinge it selfe not in that which the eye doth beholde but in that which the heart doth conceyue For if according too the olde prouerbe the wolfe will not deuoure wolues fleshe nor the dogge dogges fleshe is there any man beeing of any manly nature that woulde not abhorre to bee fedde with mans fleshe vnder whatsoeuer fourme it were shrowded or doe ye thinke that Christe did euer conceiue any such matter as when hee helde the bread in his handes wherewith he determined to feede his disciples would therefore exclude bread quyte out of doores to the ende hee might gorge the mawes of men carnally with his naturall fleshe beeing both rawe and aliue contrary to nature without any necessitie without all cause altogether vnprofitable and frutelesse Wherfore you doe not by this meanes exclude lothsomenes from out the sacred mysteries Lombard when you turne the fourmes of bread and wyne into the fleshe of Christe but you choppe a loathsomnes in rather so that nowe this supper may seeme not honourable but horrible if so be that excluding bread and wyne this bee true that you speake that there remayneth nowe nothing to eate but the substaunce of flesh and blood which substance neuerthelesse ye will not vouchsafe to be seene in it owne kynde but vnder an other kynde Wherein ye become two maner of wayes iniurious to the sacrament coupling together therewith a twofolde absurditie First bicause you defraude the fourmes and accidentes of bread of their true and proper subiect Secondly bicause you doe in like maner robbe the very naturall substance of the body of his proper accidentes so that nowe there remayneth neither any substaunce of bread at all nor any fourme of a body on this wyse the Poetes as it seemeth were wonte to describe their Chymeres Neuerthelesse this is not spokeÌ„ to that end as though we would banishe Christe cleane out of the sacrament or that we might seclude our selues from partaking with the holy bodie of Christ in this heauenly Supper But for this reason chiefly y t this holy CoÌ„munion may be cleared from all grosse absurditie If you will demaunde by what meanes Ambrose will answere you verie learnedly who will tel you that ye drinke out of the holie cuppe not blood it selfe but the likenesse of blood rendering the reason why bycause it shall breede sayeth he no loathsomnesse to the stomack And againe in another place hee doeth beare vs witnesse that wee receyue the Sacrament in a likenesse That which Ambrose doth verifie of the likenesse others doe affirme in a figure in a mysterie in a Type in a memoriall Moreouer the same Ambrose writing of the Eucharist sayeth It is the memoriall of our redemption And bycause we be enfranchised by the death of the Lorde wee doe signifie our mindfulnesse of the same death in eating drinking the Lords blood which were offered for vs. And again in the same place The blood saith he is a testimonie of Gods great liberalitie in the Type whereof we doe receiue the mystical cuppe of the blood to the preseruation of bodie and soule Where he calleth the Mystâ—cal cuppe a Type Nowe who is so vnskilful that knoweth not that a Type doeth signifie nothing else than a forme a likenesse and an example Agaiâ—e who knoweth not what great diuersitie there is betwixt likenesse and trueth it selfe and that they bee so contarie eche to other that they cannot agree togither by any meanes Whereby you may learne two things Lombarde both that the horror is taken away and that the substaunce of breade and wine abydeth neuerthelesse still vnempaired All which beeing thus concluded vpon as appeareth by plaine demonstration before all that your lying and false assertion infringible as you tearme it is become windshaken altogither wherewith you mainteyne so stoute a combate for the kingdome of accidentes and your transubstantiation as that yee leaue no place nor space for breade and wine in the Sacrament but calling all backe to visible fourmes plant all your whole batterie of the materiall part of the Sacrament vpon these buttresses of shadowes onely Which fourmes though retaine still the names of the things which they were before yet doe ye denie them to be the very thinges themselues Wherevpon if at any time the names of breade and wine doe occurre in the holy Fathers of the Church the same ye teache to be vnderstoode on this wise To witte that they bee called breade and wine not in respect that they be so but bycause they were once so and that the very substance thereof is gone farre away and that therein is nought resiant nowe that is elemental besides the onely names of elementes and emptie fourmes onely of breade and wine the names whereof they doe reteyne still but haue vtterly lost the verie substaunces themselues and do conteyne nought else now besides the naturall and substanciall bodie of Christ by the which bodie neither bee the fourmes affected nor doth the bodie affect the fourmes Loe this nowe is your gay diuinitie in describing the Sacrament the which howe agreeth with the Scriptures with the iudgementes of the auncient Faâ—hers with the antiquitie of the purer primitiue Church â—nd with fayth it selfe nay rather howe farre and wide it is dissonant and diâ—crepant from all truth and reason it shall not bee amisse to discouer in fewe woordes for I thinke it not coâ—uenient to vse many wordes herein And first wheÌ„ we heare that saying of Paul Let a man proue himselfe and so let him eate of that breade and drinke of that cuppe c. May any man bee so boyde of reason to affirme this to be spoken touching the fourmes and not the materiall part of breade and wine for what shall we say may any man ymagine that to eate to breake to eate of the breade to drinke of the cuppe is to bee referred to emptie and bare shadowes of bread and wine onely and not to the naturall breade In the Decrees is a certaine â—entence extant vouched out of Hylarie whereof we made mention before The bodie of Christ sayth he that is receiued of the altar is a figure whiles the bread wine are apparantly seene with eyes but it is the very body when the inward fayth apprehendeth it for the bodie and blood of Christ. c. To the same effect and in like plaine phrase of speech writeth Cyprianus The Lorde sayth Cyprian did vouchsaâ—e to call wine by the name of his blood the liquor which was enforced by the presse out of the grapes and clusters and made into wine c. For what shal we say do we easily wring accidents of wine out of grapes clusters not rather the very substancial liquor of
notably magnified with the blood of glorious martyrs most aboundantly flourishing with godly and learned Bishops who employed all their industrie and endeuour to none other ende then to the publique peace and tranquilitie of the Church Restore againe this peace vnto vs holy father if you may and this you may easily doe if yee wil depart from that proude primacie which you nowe stande vpon altogether agaynst all Gods lawe agaynst all mans lawe and quite contrarie to the example of all the auncient fathers Lay downe that peruerse imperious obstinacie vaile lowe your stately topgallant and shake off that vnweldie clogge of Lordlinesse which you haue vndertaken the weight whereof is able to ouerpeyse I say not your shoulders but the strongest shoulders of the stoutest man in the worlde Let errours giue place to truth Let humaine glorie assubiect it selfe to the glorie of Christ. Let the Romishe Broker call backe againe his Romish counterfeyt trash which he hath foysted into the Church without any warrant of the Scriptures I meane Masses Sacrifices Satisfactions Pylgrimages Image-worshippers false doctrine Monkish vowes Purgatorie merits Routes of Regulars combersome clogges of consciences Let him pâ—â—mit Kings and Monarches to inioy their owne soueraintie ouer their Kingdomes and territories and to amende their errours Let him restore general Councels to their auncient liberties without the which can no sure meanes bee founde for establishing the truth For what can bee more auayleable for the maintenaunce of the trueth then that where Religion is free there also shoulde all voyces bee free and such Councels summoned which shoulde bee lawfull not a stolne Councell where matters might bee decided by free voyces not by extort speeches by vpright and sincere and freer determinatioÌ„s of the learned not by procured affections not by practises of confederates nor by the foreiudgements of men but by the onely authoritie of God and where the best approued and auncient orders of the fathers might bee obserued that it might bee lawfull for euerie person to vtter freely what hee thought without feare without peril not where all must bee measured after the lust of one person alone But nowe where all men are enforced to sweare vnto the woordes of one man and all voyces rackâ—e to satisfie the appetite of one person which person so ruleth the rost that no man shall bee admitted to bee present but suche as shall thinke as hee thinketh and that it shall not bee lawfull lykewise for anie to determine ought but which shall bee consonant to his will What successe I beseeche you may anie man surmise to bee hoped for in such Councels but such as shal tende to the breach and dissolution of the libertie of the Churche And shall seeme not to aduaunce the glorie of Christ but to enhaunce the onely tyrannous loftinesse of mans ambicious Lordlinesse to the vtter ruine ouerthrowe and rooting out of all sincere and most pure Religion By reason whereof it behooueth you holy father of Romeâ— to take so much the more especiall regarde that veyling that proude bonnet of greedinesse to beare soueraintie and altogether abandoning this straunge neuer heard of noueltie of heathenish ambicion yee reclayme your selfe wholy to that auncient and more moderate humilitie of the most auncient most true Catholike and Apostolique Church Examples bee extant euerie where whiche may endure you to bee better resolued Whether you enter into dewe consideration of the life of Christ what can bee more milde or whether yee beholde the platte formes and proceedings of the Apostles what can bee more contrarie more repugnant and more vnlike the course of your Court Let vs come one degree lower to the next succeeding age after the Apostles what shall a man finde in those graue fathers of the Primitiue church that is not altogither discrepant to these your outragies and disorders But to make no long rehearsal we will for examples sake put you in remembrance of one man alone a verie godly person namely that notable ornament of the Church Cyprian whom I thought good to vouch by name at this present not so much bycause you should read his wordes as that by him you might learne the maner of the auncient discipline and the most excellent integritie of that age For in his Epistle written to Iubaianus he maketh this report Wee sayeth Cyprian as much as in vs lyeth doe not contenâ—e with our companions and our fellow Bishops with whom wee doe ioyne in godly concorde and Christes peace especially for that the Apostle saith If any maÌ„ amongst you be thought to be contentious wee haue no such custome nor yet the Church of God The loue and charitie of the minde the honour of mutual societie the bonde of fayth and the vniforme agreeablenesse of Priesthoode is preserued amongest vs in pacience and lenitie Moreouer the same Cyprian in his Preface which hee prefixed before the councel of Carthage It remaineth nowe that euery of vs particularly pronounce what we think foreiudging no man neither reiecting any man though hee thinke otherwyse then we do For neyther hath any of vs taken vppon him too bee a Bishoppe ouer Bishoppes nor hath enforced any of our fellowe Bishoppes too any necessitie of obedience by any tyrannous constraint for as much as euery bishoppe is endued with his proper peculiar iudgement according too the freedome of his owne liberty and power as that hee may not bee iudged of an other howe then may him selfe iudge any other person But let vs all depende vppon the iudgement of our Lorde Iesu Christ who onely and alone is of power both too appoint vs superintendentes in the gouernement of his Church and to iudge vs according to our vsage proceedinges therein c. Heere nowe haue you set downe before your eyes a president yf I bee not deceaued not vnfit and a commendable ymage of auncient Apostolique modesty which floorished long sithence amongest our graundesyres the first and principal guides and capteynes of Christes Churche Untoo the which rule of humilitie if you coulde addresse that your intollerable hawty courage which you might easily doo if yee woulde and woâ—lde frame your selfe too marche in order amongest your other felowe Bishops certes these troublesome commotions and disordered factions of most pernitious vproares wherewith the peace and concorde of Christians is so lamentably shaken and rent asunder at this present woulde easily be quailed or for the more parte woulde surely growe much more calme But these thicke clowdes cease not as yet too threaten dayly farre more daungerous tempestes and from whence they proceede I know not except they grow froÌ„ out these stinking bogges of that Romishe ryot onely and those pestilent drugges of Papisticall doctrine which woulde once content it selfe too bee refourmed and reduced to the rule of Euangelical simplicity there woulde bee no hurly burly in the worlde nowe no outragious factions woulde molest oppressed common weales at this present Al which enormities woulde easily at
of eternall destruction to all them whosoeuer did receiue the marke of the beast in their forehead or hande By reason whereof behoueth vs to bee so much the more earnestly industrious to attaine by diligent search First what and what maner of beast this is next to shunne all his acquaintaÌ„ce familiaritie with our whole bodies soules whereby no man may â—out or bee ignoraunt hereof to wit in howe perillous a case they stande who cleaue so obstinately to their predecessors sâ—eppes that they allowe that thing onely not which is true in it selfe but which hath bene embraced by the well liking and custome of men Which sorte of men if any remaine amongst vs I doe most hartely desire that if they will not vouchsafe to heare or reade our wrytinges bookes they wil yet at least hearken vnto Cyprian Who speaking of custome sayeth on this wise that where truth is absent custome is nought els but an olde age of error Or at least let them hearken vnto Aâ—gustine who preferring truth before custome WheÌ„ truth is reuealed saieth he Let custome giue place let no man preferre câ—stome before reason and truth bicause reason and truth doth alwayes exclude custome Finally let them hearken vnto Christe him selfe who onely is to bee harkened vnto who hath saied I am the waye the truth and the life but neuer saied I am custome Therefore we may not respect what hath vsually byn accustomed but what ought to bee done not what hath beene done of olde but what is well done Neither ought truth of religion bee measured by continuance of time not by number of yeeres but by substance of arguments nor by Chronologie but by sâ—unde diuinitie not by computation arithmetical but by weight of reason substantiall And therefore Augustine saied very wel namely that in the stablishing of faith and authoritie of doctrine in the churche ought no accompt to bee made what men saye but what the Lorde him selfe onely sayeth in his worde Which when Ambrose likewise agreeing calleth all thinges newe whatsoeuer the Lorde Christ hath not taught and affirmeth that the same ought of right to bee condemned bicause sayeth he Christe is the waye to the faithfull Whereupon Cyprian doth admonish not vnfitly Let vs not regard what any of our forefathers thought good to do before time but what Christ hath done first who is before and aboue all others But bicause here commeth place to treate of antiquitie vpon the which the Romish religioÌ„ doth vaunt it selfe so gloriously let these honest men therefore bring foorth their bookes that they may by good proofe iustifie once at the length in deede y â— which they magnifie so mightily in wordes For I do heare what they braye abroade with open mouthes to wit that the boundes prefixed by our forefathers in olde time ought not be remoued and that their church is such a one as beeing established by the space of many yeeres now by ancieÌ„t custome of the forefathers by allowed authoritie of continuall custome and consent of most auncient fathers euen from the first beginning of the primitiue churche hath euer hitherto enioyed vndiscontinued possession Go to and what fathers be they a Gods name whose boundes they â—rie out ought not be remoued Surely if vnder the name of fathers they meane these first fathers the Prophetes Christ him selfe the Apostles we do reteine the same their bouÌ„des inuiolable as well as they if they vnderstand the order of fathers next vnto them namely Origen Tertullian Cyprian Augustine and others of the same sorâ— truly this may not be denied that very many things which be deliuered by vs are ratified with their agreable consentesâ— But bicause these same fathers did as men faile in some pointes we do by their own commaundemeÌ„t referre our selues ouer to the sacred â—ountaines of holy scriptures which must be beleeued without all exception But if vnder that name of fathers they will point vs to their popes skulles of shauelings muÌ„kes we make no reckoning of theÌ„ at al. For it is out of all ambiguitie by whose instruction most of theÌ„ did speake Amongst the number of whom if any happened to be of sounder iudgement yet coulde they not pearce into the bowels of the truth either through the vnlucky darkenesse of that age or through the cruel tyranny of other But if they meane the fathers to wit the grandfathers and great grandfathers of this later age I doe aunswere that there neuer wanted in this age some sithence this Romishe Anâ—ichriste began first to crawle alofte that did both write speake and set them selues againsâ— those wolues but being either surprised by violence or seduced by general errour could not vnâ—wyne them selues out of thaâ— laberinâ—h of darkenesse You haue heard now good men and brethren most faithful citizens of the churche and inhabitauntes of the Christian common weale as much as I thought good at this present to speake and necessarily too aduertise you touching the Pope of Rome and his imperiall lordlines And I dout not but it is apparaunt inough vnto you how the toppe gallant of this See hath climbed vp to all her stately power and lofâ—â—nesse at the first without all warrant of Gods lawe without any iust reason or grounde but cleane contrary to the expresse wordes of Christ contrary to the naturall and liuely purport of the Gospell contrary to the most auncient canons and contrary to the publique libertie and freedome of the church You do vnderstand if you wil make a iust coÌ„putation of the yeeres what â—ime and by whose practise this notorious Monarchie was erected at the first by what pollicies and driftes by what craftie kinde of deceiuablenes and hypocrisie by how manifolde flippery deuises it crawled vp vnto so monstruous a masse by litle and litle and being mounted aloft and by processe of time enthronized in state into howe incredible a mountaine of soueraintie it hath swollen and pufte it selfe vp You doe see how wickedly and treacherously the Pope of Rome his deere dearlinges the Cardinalles haue not only raked vp that kingdome which they doe most iniuriously deteigne but also to what end and with what affection they maintein the same at this present not that truth may raigne but that true religion may be brought to nought You do see that as long as this Monarchie may beare vniuersall controllership there is no place of refuge left for sincere religion for freedome of consciences nor yet for free couÌ„cell and sounde aduise in Churches You doe see that from the very first time that this detestable and deadly ambition of bearing rule burst out an open Roade into the churche with howe many and howe merciles â—laughters Christendome hath beene rent in peeces and into what narrowe straightes it is penâ— vp at this present with howe many and manifold conquestes with continuall successe almost the sauadgenesse of the Turke hath preuailed against vs. You doe see that nothing can
his owne mouth be true As the liuing Father sent me euen so do I also send you Then must this also bee most true that sithens by this speache hee noted no one particularly therefore ought no person challendge any such prerogatiue as to execute heere his office as his onely Uicar on earth And yet I alleadge not this to the ende I woulde perswade to disanull or roote out of Gods Churche receiued and approoued degrees estates and orders of the Churche nor those degrees of superiour placing in holy Churches discretely deliuered from the auncient Fathers namely That in euery Diocesse shoulde bee some one superintendent ouer the inferiour Churches vnto whom the reste might resorte for Counsell and for auoyding of schismes But what is this too that maiesticall royalltie of Sainâ— Peter or too that prerogatiue of Uniuersalitie too bee resiaunt in one only Sea which the Romane Prelate pruneth vpon of the whole vniuersall Churche we gaynesay no decent nor necessarie orders in execution of Ecclesiastical discipline But these proude peacockes plumes and Luciferlike loftie loâ—kes of this Uniuersall Iâ—rarchie neyther dyd Christ bring into the Churche nor the Apostles vsurpe at any time What meaneth this that our Lorde himselfe in his Gospell dyd vrge no one commaundement more precisely and more earnestly amongst all other preceptes and documentes then too drawe the mindes of his Disciples from al desire of glory and ambition vnto most humble abacement lowlinesse and humilitie as when hee willeth them too bee contented with the lowest places at feastes and banquettes when as in his owne person hee washeth their feete alluring them thereby to followe his example and againe where hee exhorteth them to bee as mildly minded as little children and when as hee commaundeth them too shunne the first places in the Sinagogues and stately salutations in the Streates when as hee calleth them backe so busily to abandon the pride and hautinesse of this worlde too eschewe the mightie thinges of this worlde to imbrace the basenesse of the Spirite and paciently to susteyne all iniuries of aduersaries When as Peter also forbad so expresly That yee become not Lords ouer the Cleargie and Paule likewise not too frame their life according to the fashioÌ„ of this world I haue now declared sufficiently howe that the very meaning of Christe and the continuall course of his discipline in the holy Scriptures coulde neuer digest that vniuersall and more then kingly ambitious seeking of superiorite of this Sea Now would I faine learn what you ean replie against it what answere yee can make sir Pope what ye haue to alleadge yea what can yee imagine to colour this glorious title withal what was not Peter wil ye say prince of the apostles what a ieast is this As though the apostles were not al of one spirit all of one callyng or as though ye can vouch any one place in all the Scriptures to iustifie that Peter was inuested in any superioritie of power aboue the rest which either he receiued at any time or which Christe euer gaue him Or as though the times were suche in theyr dayes as woulde permit the holy Apostles to be so idlely disposed as once to think or to dreame vpoÌ„ any principalitie being as then in hurly burly turmoyled and broyled with daily feares and continuall perrils Yet I wyl not denie but Peter hath byn sundry times blazed out with that braue name of Prince of Apostles in many mens writings and Commentaries wherein I doe not altogether condemne the godly affections of those writers but I note heerein theyr phrase of speache which in my iudgement seemeth to bee none otherwise then as the vsuall and dayly speach importeth wherein we customably call him a Prince of his Arte that excelleth in the facultie which he professeth singularly aboue others The Grecians doe say theÌ„ Too beare the bell which do surpasse all others in any maner of science As if a question be mooued who is the chiefe or Captaine of the schoole some one or other is noted foorthwith yet is hee not therefore a Prince ouer his fellowes nor his fellowes subiect vnto him After the same maner of speach vsually and dayly in vre wee call Cicero the Father of eloquence and prince of the Latine excellencie Homer the Captaine of Poeticall finnesse vnto whom notwithstanding wee attribute not for that cause any preheminence or state of gouernment in common weales where they were coÌ„uersant aboue that which was peculiar vnto them And yet too returne againe vnto Peter where dyd Christe at any time euer dignifie Peter with anye suche Title of honour as to name him prince of the Apostles when before what auditorie in what Chapter with what proofes and argumentes can you fortifie it too bee true I will make thee sayth Christe a fiâ—her of men hee dooth not say I will make thee a prince of men or a Lorde of Fishers neither was this spoken so precisely to Peter alone but was also in the plural number vttered to the rest ioyning them in one I will make you fishers of men And although afterwardes poweâ— were giuen to Peter by name to become a fisher and a feeder yet doeth this make him neuer a deale the rather a prince ouer menâ— then transforme men themselues into fiâ—hes and sheepe If the Lorde had vttered these woordes in that sense meaning thereby to aduaunce Peter to chaire of estate why did hee not also geue him togeather with that vniuersall principalitie riches and power meete for the dignitie and renowme of so mightie maiestie But O most famous Prince of princes Peter who beeing so poore a Peter was not able to blesse a poore begger with one crosse of coyne when hee craued his almes Nay rather O singâ—lar man of God who as neuer gaped after any worldly riches promotion or pompe refusing them vtterly as baggage and pelfe so hee neuer affected anye Titles of singular preheminence but despised them alwayes We speake not this as though we were willyng to haue any iotte of Peters due authoritie empayred who doubtles was one of the chiefest Apostles but because you do so blockishly patche vp that mootheaten beggerly cloake of beeing Prince of Apostles too couler that disguised visor of your pretensed fulnesse of absolute power and there withall make the whole Churche of Christe your bond maiden and thrall For this cause thought I good too beate vppon this point so muche not against Peter but against you for him on his behalfe Which Peter if were nowe in Rome euen at this instaunte woulde so nothing at all acquaint himselfe with any those braueries wherewithall you now blaze forth his armes as that he woulde more bitterly and chidingly inueigh against you then hee did once agaynst Simon Magus Whom as he condemned with his money and merchandize so woulde he much eagerly curse you all in the same bitâ—ernesse of speache Thy money be with thee to thy
the Iudge became first an accuser of others Semblably and with no lesse shamelesse impudencie this Laterane not Terentian Phormio accuseth them for Heretiques Apostataes And why so I pray you because they haue reuoulted from Christe at any time denyed or shronke cowardly from faith No not so but because they haue forsaken that sacred Sea of Romishe Churche wherein they were once settled Yea is it so Shall there bee no Church then but that only Churche of Rome Shal they bee all accounted to be without the body of Christe which doe acknowledge Christe for their supreme head What is it of more emportance to be slaues vnto the Pope then to bee souldiers vnto Chrisâ— No But they affirme that there is no Churche where the Pope is not head What Church then I pray you was that in Asia and Palestine before Peter euer sawe Rome Yea put the case Peter had neuer seene Rome in all his life shoulde there therefore haue beene no Churche at all Doth the state of Bishops make the Churche of Christe to be a Churche or doth the authoritie of the Churche make Bishops But they say there is no hope of saluation without the church I do heare it and confesse it to be true yet this is no good argument to prooue that there is no Church at al except it be subiect to the Pope I adde moreouer That where they say that there is no hope of saluation without the Church that this saying is to be construed to apperteine to that church only which is the very vndoubted spouse of Christe and which is also married vnto Christe her husbande not because saluation is so necessarily tyed to the Churche as though the Churche bestowed it of her owne meere liberalitie and bountie but for the mutuall immutable coupling together of the head with y e body Whereby it commeth to passe that whosoeuer is made partaker of sauing health in Christ being the head the same can in no wise bee a straunger from the socieâ—ie of the Church And againe neither can such a one be an outcast from the Church vnlesse hee bee first cast off by Christ the heade and prince of the Church Which beeing concluded vpon with what arguments nowe doth this counterfeyte successour of Peter conuince vs for outcasts and Apostataes from partaking with the bodie who through fayth bee engraffed into Christ Who bee not seuered from the true and Catholike fayth of Christ For if nothing else make an vtter separation from Christ but obstinate rebellion from Christian fayth and Christian conuersation what treacherous rebellion eyther in our doctrine or in our maners can these Romanistes espie in vs so blame worthie which may not much more iustly be rebounded vpon their owne backes Forsooth say they bycause wee holde not the Catholike fayth Go to then Sith they standâ— so nicely vppon this poynt let vs faythfully discusse what maner of fayth that is which they call Catholike If the same be the Catholike fayth which Athanasius dooth sette out in his Creede or which the Councell of Nyce did determine vppon for inuiolableâ— From which article of the Creede can you shewe that they haue reuolted But here againe some iangling Iay of this Sea will vrge that bycause they holde not the Catholike fayth of the Romaine Church therefore they holde not the true Catholike fayth Well sayde Hereby then I do perceyue that it auayleth no whitte to bee accounted Christians and Catholikes vnlesse they be Romanistes also Let vs learne therefore of these Romanistes what it meaneth to be a Romanist Truly I beleeue it is thiâ— That the Pope of Rome must of necessitie be accounted for the very and vndoubted vniuersal Bishop of Bishops the Pope of Rome must be esteemed chiefe head generall Lorde of the whole Catholike Churche vnto whom and vnto all whose commaundementes statutes and decrees all people and nations must bee buxam and bonnaire vpon paine of damnation Is it so in deede whosoeuer reteigne not this fayth though he holde fast and firmely mâ—inâ—eyne all other thinges agreeable with the holie ordinaunces of God and all the Articles of the Creede and fayth of the Church shall not the same bee adiudged for Catholike No Sir I trowe But if this be true surely neyther the Churches of Alexandria of Antyoche â— of â—erusalem of Constantinople of Affricke nor yet that auncient Church of little Brytaine shall be reckoned for Catholike To what purpose then spake Basil these woordes where making mention of the Church in his Epistles hee sayeth The Catholike and Apostolical Church abandoneth c. When as yet notwithstanding in that Church of Greece which hee auoweth to bee Catholike and Apostolike the stately loftinesse of Rome had not so highly aduaunced it selfe And therefore wee must needes scrape out of the Kaleâ—der of Catholikes Basil Athanasius Nazianzen Tertullian Augustine Cyprian Eusebius Theodorete and all 〈◊〉 the most famous Bishoppes of the Greeke and Latine Churches all which though doubted nothing but that they were true Catholikes yet did no one of them professe himselfe to bee a Romanist after this rule Neither can the grosse ignorance of manie learned Fathers be any wise excused who first framed the Articles of our Creede vnto vs. For if no Church ought to be reputed for Christian or Catholike but that which is of Rome then were those auncient Fathers much to blame who in setting downe the Articles of the Creede did neglect and so lightly passe ouer this vpstart Article of the Romish Sea that where we bee commaunded to beleeue one holy Catholike and Apostolike Church they did not in like maner commaund vs to beleeue the Romaine Church withal Hereby you perceiue well ynough holie Father into what combersome straightes and absâ—rdities you haue whirled your selfe by your blinde vnaduised rashnesse For firstâ— if no certaintie of saluation bee to bee hoped for out of the Church which Church must be without all question that same verie Church of Rome as you frame your arguments and that the Church of Rome be none other but the same which is â—trayned and streighted to the vniuersal commaundes and decrees of the Bishop of Rome now then you do exempt out of the priuiledge of the Church not that one English Nation alone foreclosing them all passable way to saluation but togither with them also you do exclude out of the number of the Catholikes infinit other famous learned Clearkes of the auncient and pure age of the Church Doctours Patriarches and Bishops yea amongest these also all the Bishoppes of Rome as many as were Gregories pâ—edecessors But what neede manie prooues in a matter of it selfe so manifest and well knowne Undoubtedly sithence Christ woulde vouchsafe to lay the first foundation yea and to builde vp that beautifull and euerlasting buylding of his owne houâ—e vppon none other groundwoorke than vpon that corâ—er stone of Christian fayth and Christian confession And if Paul doubted
them vnderstand persuade themselues thus That wheresoeuer the true church of Christ is resiaunt there we do plead in possession iustifie our true and vndoubted tenure therein Of which church they be called tenauÌ„ts in deed by name but haue vtterly lost their whole interest and right therof To make the same more plainly discernable let vs with due consideration make a proportion of both the churches of Rome to wit the auncient first church there and this new vpstart synagogue that is nowe and compare togither our popishe massemongers that bee nowe with those auncient ministers doctors of that first age by line by leuel as they say So wil it appeare easily how much they differ eche from other For how carefully reuerently did those auncient fathers behaue themselues in the old tyme in that holy fuÌ„ction of mynistery which by lawful calling was committed vnto them whose only delight and endeuor consisted wholy in instructing them that went astray in conuincing the stifnecked with the powâ—r of the word in curing the canker of them that were wounded To this painful trauail in teaching was annexed no lesse carefulnesse to leade a blamelesse life as that they might not only vaunte them of an vndefiled conscience which might boldly appeare before God but also that no such blemish might be found in their conuersation as might bee offensiue to man whose whole trade of life was employed not in idlenes pleasurable delights but in the earnest study of holy scriptures in the enlargement of the kingdom of Christ. They were shepherds of the flock neuerthelesse sheepe of the flock also themselues not woolues amongst the sheep they were not garded with train of souldiours but in mightines of faith in soundnes of doctrine in exercise of holines in sincerity of loue not so lofty in glory as affable and friendly in speeche finally endued with such a sweetnes of maners and mildnes of minde as that they would not willingly endamage their enemies They â—xecuted nothing with violence their only weapon was the sword of the spirit power of the word they threw none into prison they drew none to the stake they polled none of their possessions or goods they sauored not of warres nor breathed out bloodthirstines nor teazed meÌ„ to armes ne set Princes togither by the eares at any time as they were themseluâ—s peacemakers messengers of peace so did they allure al men to peace by al meanes possible They neuer groaped after tiâ—les of vniuersality nor trusted at any time in the confederacy of treachorâ— in seditiouse factions in conspiracies nor in crafâ—y couÌ„cels They neuer haled scepters from out princes possessions nor tread euer vpon Princes neckes but liued quietly vnder Ethnicke magistrates with an especial foresight prouiding alwaies that they mynistred no occasion of sedition yelding honor humbly to whome honor was dew paying taxe tribute where taxe tribute was payeable They vsed continual exhortation to the nouices in Christ to huÌ„ble themselues duetifully euen too al Idolatrous magistrates and too pray dayly for their good preseruation to God On this wise did those ancient Apostles Apostolicke fathers traine the world at the first therby enlarged the Churche dayly To the furtherance whereof it is skarse credible to be spoken how much auailed not only the force of their miracles butâ— with aâ— the sweetnes of their demeanor vprightnes of life their cheerful courage in afflictions their lenity in suffring iniuries of minde milde and gentle imagining no hurt to any and endeuouring to deserue wel of al raysing it self aboue wordly poÌ„pe making no accompt of this life exempt from al encombrance of wordly affaires to the end they might the more freely attend the preaching of the word So also were the bishops of that most happy age mainteined with the only beneuolence of the people contented with the basenes of their own estate In the meane time if there remained any surplus beyond dayly necessities the same was deliuered back to the poore At what tyme palaces of prelats were nought els but treasuries of the poore For as yet the royalties of S. Peter rolled on no mans toung what shal we say to this that of that beadrol of bishops many liued so beggerly that at the time of their death skarse one penny could be fouÌ„d to pay for their graue as we reade recorded of Theodoret But this kind of men are loÌ„g sithence dead and rotten yea there remaineth skarse at this day any sparckles of their manners The Catte is so altogither tourned in the panne amongst these Romishe reuellers that whoso wil now compare these present prelates with the first proportionally and enter into dewe consideration of the licentiousnes of these shauelinges of their cruelty ambition tyraÌ„ny fraudes coÌ„spiracies loftines delicacy idlenes riches brauery troupes of attendants pallaces lauishnes of life greedines of reuenge shal finde theÌ„ more like lordings then bishops rather monarches theÌ„ muÌ„cks shal skarsely discerne whether a maÌ„ may rightly cal theÌ„ preachers or treachors Teachers or deceauers prelates or Pylaâ—es as Bernard did And yet after al this howe they blush nothing at al to bee deemed their successors from whome they haue so degendred in al actions of their liues as that not so much as any memorial at al of that primitiue auncient integrity may be fouÌ„d to shine in theÌ„ And yet might this somewhat bee borne withal if they woulde permitte vs quietly to enioye the same doctrine at the least which those auncient elders and Apostolical founders left behind thâ—m to be receaued of Christian congregations But as nowe euen on this behalfe al things are so vnlike that any may wel doubt whether their life seeme lesse Apostolike or their doctrine more agreeable with Apostasie The nature and nouelty of which doctrine being altogither so newfangled as that it carieth no resemblaunce of Apostolical spirit no likenes of auÌ„cient antiquitie it is a wonder to see how these fyne fellows wil not cease in the meane time to accuse vs of nouelty as though al antiquitie both of the scriptures of the Apostles and most learned fathers did not by all maner of meanes cry open warres against them If this bee not true let them discouer vnto vs from what antiâ—uitie this Laterane transubstantiation and confession as they tearme it auricular receaued to bee publiquely authorised at the first both which Pope Innocent the 3. did in that barbarons age thrust vpon the church by force and power without any probable reason of the scriptures but enacted by the coÌ„spiring decrees of certeine euil disposed persons Again out of what progeny peeped priuate masses first Trentals yerely obites that dayly sacriâ—ice of the Altar ordeined for the clensing of sinnes the one parte of the coÌ„munion cut of by the ruÌ„pâ— pilgrimages prayers for the dead prayers in an vnknoweÌ„ barbarous louÌ„g muÌ„bled in a bâ—adrol by roat Or
froÌ„ what auÌ„cieÌ„t brood were broached at y â— first their absoluâ—ions pardons â—â—pish buls romish stations continual gaddings to the apostles toÌ„bs dedication of temples shryâ—ing of saincts conâ—uringâ— of salt water of coâ—ps bowgâ—s that endles consecration of such like trumperies couple heerewith also mâ—â—kishe vowes rules shauings plates myters attires besmearings palls iubiles and I maruel that circumcision and the sacrifices of the olde lawe were not likewyse chopt in amongst the rest But when the Apostolique doctrine displayed his bright beames to the world first as it was heauenly and auaileable for the sauety of the world so did they proclaim nothing else but that which they sawe with their eyes heard with their eares they published nothing but what was foreshadowed before by many waies figures foretold agreable with the oracles of the Prophets And where I pray you at the leÌ„gth haue these meÌ„ euer heard with eares which they debate so lustely of purgatory of satisfactorie merites of choise of meates not to be receaued with thanksgiuing of matrimony not free nor grauÌ„ted indifferently to al men of ymages setvp to bee woorshipped or out of what puddle were plumped first their proude crakes of the absolute power of the vniuersal bishop of the Apostolique succession of the Romish Sea of the keye that neuer erred of the absolute authoritie therof which ought to be esteemed better then al councelles not to be comptrolled of any person The Apostles which established the principal part of our saluation in the power of faith taught vs long ago on this wise namely that Christ was our rightuousnes our wisdom sanctification redemption And from whence then receaued these men this which they wil enforce vs to beleue that man of his own power worketh works meritorious that wee meritte euerlasting life euen by due desert That the blessed virgin may commaund her sonne reigning with the father to graunt this or that mans petitions In the Apostles tyâ—ne it was decreed by publique authoritie and by inspiration of the holy ghoste that it should not be lawful for any man to charge the Gentiles with grieuous tradiâ—ions neither did any man wheÌ„ Paul preached grieâ—e his brother for eating fleshe so that it were priuately and without offence to the weak brother And from whence now haue â—ssued these so great fluddes of mâ—ns traditionsâ— wâ—erewith consciences are clâ—gged both publiquely and priuately far more rigorous then the state of the Iewes so that he shal be in daunger of losse of life as an heretique whosoeuer shal dare touch an egge in the lent or oughâ— else then that which the Pope authoriseth yea though sicknes or necessitie require him therto Is any man so madde as to think these burdeins and clogges proceeded froâ— the holy ghost whom sithence it pleased to make churches free in the time of the holy Apostles surely it is not likely that he would now alter his good pleasure and charge the churches w t more grieuous burdeins then before In like manner in times past Bishops were created by the voices of the people not without the consent of Princes Emperours this also vpon due examination of learning life according to the institution of the old Canons Now to passe ouer many other things at the naming wherof godly hartes may tremble for feare fain would I haue them aunswere me how this canonical election without al examination whithout the peoples voices without allowaunce of the prince hath bene poasted ouer to a fewe Cardinales or peraduenture solde to the faâ—test in purse where this tooke thâ— original of antiquitie or when it first sprang vp Therfore to conclude this discourse of antiquitie if according to Tertulâ— iudgement that which is most auÌ„cient must be deemed most true again whatsoeuer is crept vp of lâ—te must be taken for couÌ„terfait if Irene combatâ—ng against the heretiques of his time bee adiudged to haue don wel in that he appealed to the most auÌ„cieÌ„t churches as the w t drawing neerest vnto christ were beleued to erre lest finally if we ought to holde that for autentick w t was established by the authority of the Nicene câ—uÌ„cel Lâ—t the ancient determinaâ—ioÌ„ stand if likewise we following tâ—eir â—xaÌ„ple be willing to returne to that purest pateâ—ne of the most ancient Church which you haue forsaken wil cal backe our selues al our acâ—ions to the direction therof wil any maÌ„ accompt this in vs to be a departure from the Church or an accesse rather to the primitiue Church But much matter is vsually obiected heere touching the visible church wherin for as much as both good and bad be conuersaunt they say that the good ought to be receaued and the ill neuerthelesse not to be reiected for the churches sake wherin they abide We deny not that in y e visible church be alway resideÌ„t both good euil so also as we do embrace the good we do not cast out the euil rashly for the churches sake And yet foloweth no good coÌ„sequenâ— herevpon that they w t do shunne the coÌ„pany of the wicked in the church do therfore reiect the church it self For although in the church the wicked are mixed togither w t the good yet be not these euil persoÌ„s the church of christ It behoueth therfore to make euideÌ„t now which be those good ones which be those wicked ones of whome weâ— speke here now an â—stimaâ— must be made not in respect of their conuersation but in respect of their religion that so as oâ— the one side we may deeme theÌ„ properly good w t teach purely sincerely Iesus Christ the sacrameÌ„ts so on the other side we cal theÌ„ euil which defile the sinceritie of Christian faith depraue his sacramentes vnder colour of the church do persecute the true churche of Christ. Such to haue bene in al Churches and in al ages of the Churche euen from the first age of the Patriarches Prophetes and Aposâ—les alwaies vntil this prâ—sent is more then manifest which hauing no sparke of true religion but a false vysor of counterfaicte holynes haue abused the name and title of pietie chiefly to ouerthrow true pietie Of this number were Ismael and Esau in the tyme of Isaac and Iacob â— in the tyme of Ioseph his owne naturall brethren who lyke treacherous traytoures conspireâ— the murthering of their innoceÌ„t brother Those also that ioyned in confederacy against Moyses with Dathan and Abyron and many other times likewyse they that ioyned traiterously in armes against Dauid their liege Lorde and king Such were the false prophets that withstood Elias Michea Esaias and the true prophets of God such were they who when Ieremy did prophecy exclamed against him The teÌ„ple of the Lord The temple of the Lord when as in deede their speech was nought else but very lyes like as the scribes pharisees vpbraided Christ himself that they were the generation of Abraham when
why may it not be as lawfull for vs to call our selues back into the true way of saâ—uatioÌ„ after so many our waÌ„drings maskings renouÌ„cing al by pathes of errors Now therfore beâ—hink your selues welâ— whether it staÌ„d w t more reason for vs that we should retourne into the right way or raunge at randon still with you Wee do assure our selues that it is not lawefull for vs to doe any other thing nor treade any other path then wee doe now by any meanes for as much as the authoritie of the scripture the truth of Christes Gospell doth binde vs hereto with a necessitie vnauoidable We were once of the same minde that you bee I confesse it stragglers I meane together in the selfe same couples of errours What theÌ„ If bicause we wandred in errours being yong men shall we not therefore bee refourmed beeing growen to more iudgemeÌ„t But so was Moses conuersant once in the familie of Pharao AbrahaÌ„ in Chaldea Loth amongst the Sodomites The children of Israel in Egipt Daniel the Prophets in Babylon Christ amongst the Iewes Paul with the Pharisees Peter amongest fishermen Augustine a Manychean All maner of departures therefore neither the departures of all persones ne yet from all societie of companies ought to bee accompted blameworthy Although wee forsake to be ioyned in the felloweship of some that are named Christians now yet are we not therefore fallen from the visible church But for as much as in the visible church be two sortes of men the one part of theÌ„ which occupie the functioÌ„ of teachers preachers the other of them which with the vnlettered multitude be hearers and learners We therefore do reproue certen assertions opinioÌ„s in some false teachers from whom we sequester our selues of very necessitie yet in such wise as we depart not at al froÌ„ the visible church in the which we haue our being and resiancie as well as they yea we be many times conuersant as Christians euen with our very aduersaries within one citie many â—imes also vnder one roofe And although we dissent froÌ„ the errors of certen particular persons yet doe we not otherwise but wisâ— will the best that may be to the persons them selues and recompt our selues rather forsaken of them then them forsaken of vs and are enforced to deparâ— from them rather by violeÌ„ce plaine thrusting out then of any our voluÌ„tary willingnesse so that to set down the matter in plaine termes it may be saide more properly that we do disagree and dissent from them rather then depart from them In which disagreement notwithstanding we do not so altogether reâ—de in pieces all the articles of their popes and deuines nor so altogether condemne them as though nothing were sound amongst thâ—m neither do we contend with al that church so as though there remained no shape of a visible church in all that citie of Rome for they haue baptisme there wherein they make a profession of the name of the Father the Sonne the holy Ghost They haue also the law of God the Gospel yea they reteine the woâ—shipping of Christ professe the same articles of the Crede that we doe They retaine also after a certen sort the sacraments though they abuse them after a filthy maner All which do carry some prety shewe of Christianitie amongst men not much vnlike as the olde Iewes in times past whilest Christ liued were in possession of the holy citie wherin the most holy name of God was magnified in the which they obserued the worship of God together with the lawes ordinances after a certen outward resemblance wherein also those that sate in Moyses chaire taught many things peradueâ—ture not altogether amisse Whenas neuertheâ—esse vnder this coÌ„terfaite visor of religion lurked most abhominable hypocrisie treacherous treason against God him selfe Of whome spake God him selfe by the mouth of his Prophet You be not my people Semblably if eiâ—her the Romishe church or any other church whatsoeuer do obserue orderly and teache sincerely truely therein doe we not deâ—â— to partake with them But bicause the churche of Rome treading the track of the olde Synagogue hath yelded to be lead awaye blyndefolded into strange vnknowen by-pathes of doctrine into most horrible contagion of errors detestable absurdities idolatrous worshippings blasphemies impieties sectes and heresies from the platfourme of most true and infallible doctrine from the pure and sincere worshipping of God and the vndouted squarier of Christian religion from the principles of their owne profession from the practise meaning of the Aposâ—les from the examples and steppes of their predâ—cessourâ— and haue chalenged vnto it selfe câ—ief only and most absolute soueraintie ouer all other churches of Chrisâ—e fully fraught with crueltie bloodsheadings pillages heâ—ein if we do farre awaye seuer our selues from their societie who can be so senslesse or endewed with no conscience at all who seeing so many and so iust causes of departure wil not thinke that wee haue rather departed away too late then without good occasion namely sithence we are not whirled theretoo of any gyddy lightnesse as it wâ—re with a puffe of winde but enforced of very conscience not of any desire of nouelty but of meere necessitie not so much of any our voluntary affection as warranted to departe from amongst them by special commaundement of Gods owne mouth But some one wil make a question heere demaunde what kind of filthines what coÌ„tagiouse errors do remain in the popes doctrine Surely if the matter of it self were such as that it were altogither in couert and not openly manifest in the eyes of al men I wold think that I ought to bestow some large discourse for the better demonstration therof Yet somwhat to relieue the ignoraunce â—f the vnlettered let vs if we may apply somewhat in that behalâ— For I do see very many that being bewitched with a certain blind admiratioÌ„ of the popes popeholy religioÌ„ are caried away captiue into his erroures for none other cause but for that they wil not looke into the truth when they may see it Therefore remouing away those disguisings visours let vs prye somewhat narrowely into the things them selues and let vs throughly beholde this whole Romish Troiane horse not what it emporteth outwardly but what it crowdeth couertly and shrowdeth in the very closets thereof I am not ignorant that the name of the churche is a very plausible name that the names of Christe Peter and Paule be honorable that the remembraunce of ancient antiquitie is wonderfully well liked of that the authoritie of the fathers is much esteemed that the vniâ—ie Apostolique and catholique consent is of great valoure and that the keyes of the churche be of no small authoritie in deede if they bee true keyes but if they be not true nothing is more forcible to deceiue Therefore may not the Romish churche thinke it enough to vouche bare and fruitlesse titles it
17. Gregâ—ry in his 4 booke the 38 Epiâ—tlâ— to Luâ—oâ— Peter was neither head of the Church nor vniuersall Apoâ—â—lâ— Galat. 2. Chrysâ—st vpon Paules Epâ—stle to the Romanâ—s The vniuersall Iurisdiction of the Pope confuted Iohn .6 Luke .14 Iohn .13 Matth. 23. Luke .16 Matth. 5. In what sense Peter was calleâ— prince of the Apostles Peter called prince of the Apostles as Cicero was called prince of eloquence in reâ—pect of eâ—cellencie not of superâ—oritie Mat. 4. Luke 5. Iohn 21. Peter made fisher of men not prince of men Actes .8 Pope Alexander the 3. Hâ—stiensis Extrauagan dâ— eâ—ectâ— electi poâ—â—state Hadriâ—n Clâ—mâ—nt 5â— Honâ—rius 3. Gregory 9. Vrbanus 4. Innocent 4. Clement 4. All the French in Sicile yong and olde were slaine at the sound of a bell Martin 4â— Honorius 4. Nicholâ—s 4. Boniface 8. Clement .5 Iohn .22 Vrbane .6 Clement Martine .5 Pius .2 Sixtus .4 Iulius .2 Paulus .3 The succession of the Pope discouered and confuted 2. Quest. 7. Omnes Dist. 40. â—erome writing to Helyodore The councel of Constance The ordinary succession prefiteth nothing in the sight of God Maâ—asses Caiaphas The Iâ—wes Iohn .9 Mat. 3. Luâ—e 2. Mat. 23. Iames .1 Ephe. 5. No resemblaÌ„ce betwixt Peter and the Pope The state of the chayre of the Romish Monarchyâ— Betwixt the Pope and Peter Esay 5. 2. Ezechiel .34 It is not the chayre but the good life that maketh a man Apostolical Neanthus sonnâ— of Pittacus The continuance of succeeding Bishops in the Church is no sufficient cloke to coulor error The ordinary succession of popeâ— hath bin discontinued broken of The light of doctrine and trueth restoreâ— The Popâ—s Bullâ—s against the faithfâ—l sâ—ruants of Christâ— The slaunders of the Pope against the Queene of Englandâ— The Oration of Queene Elizabeth to the Pope Matth. 5. Lâ—â—ius The cause of the Popes malice against Elâ—zabeâ—h Queene of England How this saying without the Churche is no hope of saluation must be conâ—trued The Câ—tholâ—kâ— fayâ—h Athanasius Creede The Nycene Creede The Romish fayth Bâ—â—â—â— in his 78. Epiâ—â—le The Catholike church amongst the Grecians eâ—empt from the Church of Rome We read in our Creeâ— the holy and Catholike Church but not the Romain Church The onely faiâ—h and doâ—trine of Christ doth vnite Câ—ristiâ—â—s to the Câ—uâ—châ— Three Tabernacles â— Thessal 2. Luke â—2â— Matâ— 20. 2â—â— Luke 18. A compaâ—ison betwixt the auncieÌ„t church of Rome and the Romish prelates nowe The life and conuâ—rsation of the auncient aâ—d Apostolical â—hurche Great differeÌ„ce betwixt the biâ—hops of the ancâ—ent and the new churche of Rome Bernard in his Epistle to Eâ—genius â— The life of the Bishoppes of Rome may seeme lesse Apostolike then Apostatique The Popes doctrine conninced in nouelty The nouâ—lâ—y of the Popes docâ—ryne was in many things vnknown to the auncieÌ„t fathers In howe many how weighty matters the Apostolicke doctryne varyeth from the popes Tertullianusâ— Apocal. 2. Apoca. â—3 Cicero in his Tusculanes the 3. booke Apoc. 13. Though the Pope with his crew be part of the church yet be they not the vniuersall church The Popes arguments deducted from the vniuersalitie The Papiâ—â—â—â— obiection Two sortes of men in the visible Church A disagreement not a departure bâ—twiâ—t the protestantes and the Papistes Osâ—c â— The errours filthines of the Popes doctryâ—e A comparison betwixt the Iewes and the Romish catholikes The persecution of Christians by the pope and his papâ—sts The ceremonies of the Iewes and the Papistes compared together The superstitioÌ„ of the Romanists in defending their traditions is more than Iewish As the Iewes do looke for a worldly Messiâ—as so the Papists doe expect a worldly vicar Like Pope like Church The very pattâ—â—â—e â—â—age of the Romish Church The Papists do play the Iewes in establishing the doctrine of rightuousnesse by workes â—om 9 10â— How fayth is esteemed with the Papistes Only faith with out works â—oâ—h accomplish the whole worke of our iusâ—iâ—icatioâ— Oâ—orâ— agaynst Haddon pagâ— 94. Oâ—or in his Epistle to the Queene of England pag. 27. 32. Tridâ—â—â—in Conc. Ses. 6. cap. 7. How fayth dotâ— beget good workes Faith as oportunitie is offred can neuer cease from doing good working alwayes throâ—â— loue Fayth in iustification is onely and alone but in working is not alone Tridentin Conc. Ses. 6. cap. 16. The infallible doâ—trine of the Tridâ—ntine Councâ—ll Sâ—ssiâ— 6 Cap. 7 Ephesians 2. Iohn .6 Iohn .11 Euerlasting life promised to the beleeuers The diffeâ—ence betwixt the law and the Gospel The vse and duetie of the lawe Wherein the vse of the law consisteth properly The Euangelicall faith The preaching of faith * 2. Cor 3. Who hath made vs able ministâ—rs of tâ—e new Testament not of the letter but of the spirite The fruite and prayse of good workes Psalm â—5 In what respect good workes be auayleable and what they bring to passe Ianuensis is his booke called Cathoâ—ico Psal. 1â—â— From whence ariseth the welâ—spring of eternal life Iustificaâ—ion is proper to faith only Mark .9 Good woorkes do not procure a man to be iustâ—fiâ—d but bee fruites and effectes of him that is iustified alâ—eady August de graâ—ia 〈◊〉 Cap. 3. Romans 4â— Titus .3 Obiection The answeres of the Apostle Howe faith and good woorkes doe agree and disagree ech with other Tully in his orâ—tion for Milo The obiectioâ— is confuted Eâ—he 5. A brief Catalogue of the popish doctrine Osor. in his 7. booke de Iustitia â—ala 3. A comparison betwixt the preachers of the lawe and the Gospel and betwixt theÌ„ which plod vpon nothing els then the rightâ—ousnes of the lawe and workes The supremacâ— of the Pâ—pe confuted Luke 22.26 Inuocation of saintes confuted Hebr. 7. Pictures and images of saintes Uowes of vâ—maried life Masses and sâ—â—rifices Satisfactions â—or â—iâ—nes 1. Iohn 2â— Actes 1â— Osor. In his Epistle to the Queene of Englande Rightuousnes by faith Iustification free One only oblation The Papistes suppâ—r without wyne The holy ghost the vicar of Christ. Tertullian de praescrip aduersus Haereticos Being taken hence into heauen to the right hande of the father hee sent his vicar power of the holy Ghoste which might comfort the faithful Christ the ende of the lawe The ende and mark of romish doctryne Iohn .5 An vnknowne toung doth not edifie Mat. 24. Idolatroâ—s pilgrimages Peter the Apostle is denied to haue beene bishop of Rome The functions of Apostles and Bishoppes bee diuerse The Pope of Rome is falsely supposed to bee Peteâ—s successor How much the popes doctryne is swarued froÌ„ the disciplyne Apostolique 1. Peter .2 Of the sacramentes The abhominable corruptions of the papists in the Lordes supâ—er * Aug. ad Infantes is cyted by Bedâ— 1. Cor. 10. That which you see is bread and wine which also your eyes do declare maniâ—eâ—â—ly * Augustâ— de trinitate 3. booke cap. â— Myracles are properly applyed too declare to our senses some supernatural and heauenly power In the sacrament nothing
whereat I may woonder sâ—fficienâ—ly whether at the prodigious insolencie of the Popes or the too much drowsie carelessenesse of the other Bishoppes who contrarie to all equitie and right contrarie to all authoritie of most sacred Scriptures contrarie to the approued custome of their ancient predecessours and prescript orders of the Primitiue Church woulde so wilfully admit this so manifest an iniurie agaynst themselues and so perâ—icious a plague agaynst Christes Church And but that our Sauiour himselfe not onely by most plaine president of his owne life but also by expresse commaundement had restrayned his Apostles from this profaâ—e desire of Lordlinesse and had called them backe to an vtter detestation of this worldly pompe and most humble abacement of minde with incredible loathsomnesse alwayes abhorring the things which were accounted mightie and gloriouse in this worlde Certes I should lesse haue wondered at this your greedy grasping you men of Rome afâ—er this vniuersal title of vniuersal regiment But now what is there I pray you vnder the Sunne more repugnant to the rules and preâ—eptes of Euangelicall doctrine more coÌ„trarie to the perpetual couâ—se of Chriâ—ts meaning and directorie leuell of Christes Religion more odious to the mildenesse of the spiriâ—e whose voyce vttered in the most holy Bookes of the Gospel if may not obtaine any credite and authoritie with you let vs at the least â—rie tâ—e matter by the testimonie and iudgement of the graue Fathers and learned Docâ—ours of the primitiâ—e Churche Amongeâ—t al the which what one did euer eâ—dewe you Sir Pope of Rome with this aâ—hominable I woulâ—e say honourable tytle of the vniuersall heade of all Christians wheresoeuer vpon earth who euer did yeeld vnto you the iurisâ—iction of both sâ—ordes who euer graunted vnto you that speciall prerogatiue of summoning Councels who euer limitted all the worâ—de to bee your peculiar Diocesse who euer subscribed to that fulnes of your absolute power ouer al other Bishops who did euer pronounce or so much as dreame that you shoulde not onely be greater and better than all other Patriarches and Kings and all and euerie humane creature but also farre aboue all councels who euer so much as in woorde hath vttered that the higher powers of all Emperours kings vnto whom the heauenly Oracle hath commaunded all and euerie soule to bee subiect should begge their estate to be authorised at your handes who assigned you to be arbiters iudges of purgatorie who hath euer at any time loâ—ked fast within the cubbard of your breast all maner of iurisdiction or euer admitted you only expositor of Scripture and Lord of our fayth From amongest the whole antiquitie of those reuerende fathers before mentioned if you can vouche one credible person besides them that eyther haue beene Bishoppes of Rome or such as bee mates of your owne marke ye shall winne the garlande But if you cannot as hitherto you haue not then eyther must you of necessitie relent of your claime or wholy relinquishe that tiâ—le and vtterly disclaime from this chalenge of antiquitie And bycause I will not ouerwhelme you with multitude of testimonies which I might lawfully vrge agaynst you one after another let it not bee yrkesome vnto you Romanes from amongest a great number to hearken vnto one to witte your owne onely Bishoppe of Rome Gregorie for I suppose none of you to bee ignoraunt of that which hee wrote vnto Iohn Bishop of Constantinople and to other Bishoppes concerning the same matter whereof you mainteyne so hoate a contention and if I be not deceyued you contende about the onely and vniuersall prerogatiue of ecclesiasticall iurisâ—iction which you doe so vnseparably glew fast to that Romish Chaire that whosoeuer sit therein must of necessitie beare soueraigâ—tie ouer all other Bishops and must be reputed and taken for the highest heade of the vniuersall Churche Wherein I pray you beholde yee gentle companions howe iniuriously and vnhonestly you abuse both the name of Christ and the simplicitie of Christians when as you require vs to that which we can neither with safe conscience yelde vnto you nor if wee did so you could accept without great iniury to others and your farre greater infamy and shame as shall appeare by this one wytnesse whome I haue cyted to wytte Pope Gregorye Who beyng on a tyme in a Letter sent vnto him from Eulogius Archbishopp saluted by the name of vniuersall Pope with great iâ—dignation reiecting that glorious greetyng of proude Prelacy dyd so not accept of that which was offred as that he woulde not admyt the worde of commaundyng very earnestly requiryng him that from thencefoorth hee shoulde neuer vse any suche voyce of commaunde nor any other surname of glorious vniuersalitie in any his wrytings Because sayth hee I knowe what I am and what you bee for in function you bee my brethren in conuersation my fathers And so lykewyse annexeth this sentence touchyng the title on this wyse which I doe in this place more willingly set downe because not only the proceâ—dyng of Gregory herein might appeare but also the cause and consideration that mooued him theretoo Because sayeth hee so much is derogated from your dignitie as is more then reasonably yelded to any other I doe not desire to bee honoured in wordes but in good lyfe neyther doe I accompt that to be honour wherein I doe knowe my brethren to bee any iotte abridged of their honour c. I would wishe therfore all such as with so gaye a countenaunce of religion doe striue so lustely about the prerogatiue of the Romish Sea to haue an especiall regard and consideration of the wordes of Gregory in this place My honour sayth he is the honour of the vniuersal Church my honour is the flourishing honour of my brethren then am I honoured aright when due honour is not denied to euerie particular brother For if your holinesse do cal me vniuersall Pope you renounce your sâ—lues to be the selfe same which you yeeld vnto me in name of vniuâ—rsalitie But God forbid Let speeches that puffe vp to arrogancie and empaire Christian chaâ—itie be abandoned c. And againe in another place writing to the Bishop of Constantinople requireth him to be well aduised what he enter vpon bycause in that presumptuous rashnesse the vnitie of the whole Church is peruerted vpside downe and thereby aryseth a flat denyall of the generall grace powred vpon all indifferently And forthwith after For what else be your Bishoppes of the vniuersall Church but the Starres of heauen aboue whome whilest thou presumest to exalt thy selfe by prowde title of stately souereigntie what emplie these woordes else but that I will ascende into heauen and will exalt my Seate aboue the Starres of heauen c. Adding moreouer in the same epistle no lesse wisely then considerately an admonition both to himselfe and the other Bishoppes Let vs bee afrayed sayeth hee to bee recounted of that number which prowle for the highest Seates
vaunt himselfe to be the chiefe Prelate Bishop of Bishoppes and head of the whole vniuersal Church Wherein hee may thinke it lawefull for him to do what him lusteth through the which slipping his neck out of the coller of his dewe obedience to the higher powers he may presume to enforce vnder his yoake kinges and countreys and therby set al nations in vproare with fire and sworde and vsurpe more then lordly controllership ouer al other Churches and himself lyke a tragical king vppon a stage sitting in a golden chayre crowned with a tryple crowne garnished in a coape of tyssue with kingly scepâ—er in haÌ„d twoo swords and a golden Dyademe beset with pearle and precious stoanes ryde lyke a lurdeiâ— lordling I would say vpon noble mens shoulders O sweeâ—â— Sainct Peter Is this to succeede Peter in Apostleshippe is this to sit in Peters chayre without any sparke of Peters qualities or is it to sit in the chayre of pestilence And what if the Turke spoyling the Pope of the same chayre should sit therein would the dignitie of the place make him Peters successor foorthwith or what if the Pope himselfe as hee sitteth in Peters chayre had also nowe in possession Peters fisherboate shoulde hee therefore for Peters fisherboate become any whiâ—â—e the more skilful fisherman Wherein to my simple conâ—eite seemeth to haue chaunced too the Pope a matter not much vnlike to that whereof wee reade mention made by Lucian of one Neanthus the sonne of Pittacus who hauing Orpheus harpe altogither â—ccording to the olde prouerbe an asse vpon the harpe conceauing a vaine foolishe opinion of himselfe was perswaded that immediatly vpon the sounding of the harpe hee shoulde make wooddes and rockes to runne hopping after him This cockeborrel clowne therefâ—re wâ—ndering abroade ouer hilles and dales and merueling that â—he woodes rocks would noâ— sturre out of their place at the soâ—â—de of the harpe but stande stil as before vnmoueable neuer left stryking streâ—ching thumping and sounding the harp vntil at length hee made himselfe to bee loathed of the brute beasts with the hâ—rshe and confused noyse skraping the sâ—rings and so became a pray to dogges which tare him in pieces and did gnaw his flesh and boanes into gobbets And what els dooth this Romishe prelate present vnto vs with his stately stoole whervpon hâ—e doateth no lesse fondly franticke â—hen the seely caytif vpoÌ„ his harpe For what shold let it but that Orpheus harpe may aswel make a cunning harper as Peters chayre an holy bishop if wee haue therein no further consideration then of the material chayre But heere loe againe a freshe reply of a long and neuer discontinued succeeding of bishoppes rusheth out against vs wherby they sucke out the very source and welspring of their succession euen from the Apostles themselues and to countenaâ—ce out the matter amongest the auncient doctors are alledged as champions of valour Tertullian Irene and Augustine who doo not a little aduaunce the dignitie of ecclesiastical succession They doo yeelde to the Church honor in deede but how and when forsooth in their disputations to confirme the antiquity of the scriptures against such as did vtterly deny them Let vs also consider the tyme when they did so foorsooth euen then when as the very auncient integritie of godlinesse vertue true religion and sinceritie of doctryne was resiaunt in the succession of Bishoppes and when as yet the Sea of Rome taught nothing else but that which was agreable too the Catholicke doctrine approued and allowed in Christian Churches Hithertoo yet was no cause giuen why they shoulde make any special complaint against that Sea the fundation whereof they had hearde say might bee attributed too Peter especially byâ—ause they perceaued that the countenaunce thereof auailed much to the appeasing of schismes But if Augustine and the other auncient Fathers were lyuing nowe and shoulde heare and see these horrible heresies monstruouse maskinges and peeuishe puppettes wherewith this holy Sea ouerwhelmeth the whole world at this present they woulde chaunge their note and sing a farre other manner of song of the intollerable pryde and ambition of this Sea and woulde with no lesse vehemency of spirite then other godly mynisters at this present bende themselues tooth and nayle against the same And yâ—t touching that beadrol of succession wherevppon they bragge as neuer at any time discontinued with what face dare these Romish Rutterkynes face it out with a carde of tenne as it were which hath beene so many yeeres turmoyled with schismes encombred with so many chaunces and chaunges of bishoppes eche striuing against other for the title of that Sea where many tymes three Popes and for the more parte twoo Popes haue challenged the chayre not vnlyke lusty gallaunces who bee ielouse of theyr paramoures in so much that it coulde not bee easily discerned who ought to bee receaued for the true Pope that I speake nothing meanewhyles of al those which by fraude by symony by violence by murthers by witchecraft necromancy and diuelishe practises I say not haue crept couertly in but rudely rusht vppon the foresaide succession To passe also ouer that filthy discontinuance of the same Sea wherin was chopt into chayre as successor not Iohn a bishop but Ioane that shamelesse struÌ„pet whose successors they must needes confesse themselues to bee euen as yet if to deriue the succeeding order of successiue Prelates from the direct lyne of the predecessors bee of so greate emportaunce But of Peter and his succession ynough nowe whome albeeit wee yeelde to haue sometyme sitte as Bishoppe in Rome which maketh not so greatly to the purpose yet what is that to the Pope of Rome nowe forsoothe Christ gaue charge you 〈◊〉 sâ—a of his sheepe to Peter This is true indeede but it was to the ende hee shoulde feede them and not to plucke their skinnes from of their backes But you feede not but suck the blood of Christs sheepe and yet requyre to be accompted Christes vicars and Peters successors And thinke you in this so glorious a light of good learninge and Euangelicall doctryne to finde such bloâ—kish bussardes whome yee may persuade that your bragges bee true wherewith yee may bee able too bleat the eyes of men any longer with that glauering shadowe of vaine tytle and name If you bee of that minde by your leaue syr you doo erre wonderfully if at least the â—ishop of Rome may possibly erre But I wâ—l not say you do erre if you see it notâ— but I wil boldely affirme you are starke madde rather For what shal I say doo yee not perceaue howe your councelles â—ee discouered daâ— yee not feele your craftes fraudes disceits practiâ—es robberies lyes filthinesse crakes vanities errours blasphemies dâ—uises too bee lâ—ide open before al mens eyes Is it not apparaunt vnto you that mens consciences do nowe perfectly beholde your cankred malice and cursed conspiring against Christes Gospel â—hat I neede not meane whyles rippe
the doctrine and opinion touching the substaunce and fayth of this sacrament was then in that olde auncient age amongest those Catholike and godly auncient fathers and howe farre this your newe vpstart chaungeling of â—raÌ„substantiation doth differre not only from al auncient antiquity but also from the trueth of the scripture it selfe which many of your own frateâ—ny Impes of this later age did not onely very wisely forsee but very frankely confesse as your selfe do know wel ynough For I suppose the name of the Author or the wordes of the Author at the least bee not vnknowen vnto you who albeit neuer durst deny transubstantiation himselfe yet feared nothing â—o vâ—ter his iudgement thereof freely The Churche saieth hee did but very lately set down the determination touching transubstantiation for before that it was thought sufficient that the true body of Christ was conteined really either vnder consecrated bread or by any meanes els but afterwardes when the churche began to looke more narrowly into the substaunce of the matter and to enter into more exact consideration therof it gaue foorth a more resolute determinatioÌ„ of the same c. To the same effect almost writeth also Iohn Fisher bishop of Rochester not the least Apostle of the Romish church who in his booke entituled A Defeâ—ce for the King of England discoursing vppon transubstantiation and the vse of the sacrament commeth at the last to this conclusion to wit that TraÌ„substantiation is grouÌ„ded more vpoÌ„ the authoritie aud determination of the church then can be iustifiable by the scriptures of God the Gospel Wherein he did not amisse For who doth not know that in that first nourcery of the Primitiue Churche yea and many hundred yeeres after whenas Bede Bertram and Rabanus Maurus were liuing in the world euen vnto that vnlucky hatching of Hildebrande and Innocent the thiâ—de not so much as this name Transubstantiation was euer hearde of vntill at the length in a Councell holdâ—n at Laterane in Rome the solemne edicte was established of banishing the substaunce of bread quytâ— out of the sacrament For if at any tyme before that councel the church had defyned any certain and grounded docâ—rine touching the same how falleth it out theÌ„ that there is such a continual falling â—ut amongest theÌ„ that folowed after in diuersities of opinion and iudgement about that transubstantiatiâ—n which some of them do stoutly maintaine some do vtterly deny it some do by coniecture think that others wil not graunt vnto some others haue supposed some doo so deliuer out that the substaunce of bread wyne doth remaine Lombarde himselfe doth think that there is a certain enterchaunge but what manner of enterchanuge that is whether formal or substantial or of some other fashion hee dareth not of himselfe determine any certainty Likewyse Gabriel Biel sticking fast in the same quauemyre vnable too vnwelde him selfe cleane from out the same is faine at the length too set downe by a plaine denial that in the whole Canonical scriptures can not possibly be founde in expresse woordes whether this transubstantiation dooth beginne by enterchaunging of any somwhat into the body or do without enterchaunging beginne too bee the body with the bread the substaunce and accidentes of bread remaining still What shall wee say to this that euen by the testimony of Pope Innocent the thirde his owne mouth were some persons knowen that did affirme that as the very accidentes of bread did remaine after consecration so also did the very substaunce of bread remaine withal Whereby appeareth manifestly that before that late councel of Laterane was no certaine doctryne established touching transubstantiation To the lyke effect wryteth Nicholas Cusanus Some of the auncient fathers saieth hee are founde too haue beene of this minde that the bread is not transubstantiated but is inuested with a certain substauÌ„â—e of more high valour O notable groundwoorke of transubstantiation perdy builded vppon none other platte fourme then vppon so brittle a fundation as that ridiculous decree of the Romish Church being so late an vpstarte as the which was not so much as by name onely euer hearde of or knowen which neuer peeped abroade into the worlde before Satan being let loose out of Hell after the thousande yeeres of his captiuitie was permitted too raunge openly abroade and too defile all thinges with abhominable stenche and corruption For on this wyse dyd Satan after hee was let loose beginne his first practises very neere the tyme wherein Hildebrande or not long after him Innocent the thyrd began too prop vp theyr Ierarchie ouer the worlde O Sacred and Catholike doctrine of Transubstantiation issuing from so gracious a stocke forsooth and grafted in suche an holy and seasonable a time O neate and fine forgers of fraude of whom notwithstanding if any man will demaunde for the firste Originall of y â— theyr doctrine they wyll not be ashamed to fetche the pedigree thereof euen from the very Apostles themselues and too deduce the auncientie of this theyr transubstantiation euen vnto Melchisedech not much vnlike too theyr neere Cozens the Gebaonites which too colour theyr falshoode shewed foorth theyr olde shoes so do these Romanists make a shew of the auctoritie of theyr owne Churche and the same aduaunce alofâ— as it were Gorgones heade before the eyes and eares of the vnlettered multitude with very solemne protestations Wherein theyr fraudulent guâ—le had not beene altogeather amisse if that the holy Scriptures had not long before discouered vntoo vs that same gracious Church of theirs which they glorifie with the title of Catholike to bee none other then that abhominable strumpet of Babylon And yet for all this these Gentlemen spare not too claime holde of Christe himselfe also as an especiall Patrone of theyr error but not muche vnlike their owne great graundsire Satan who long sithens gaue assaulte vpon the same Christ in his owne person with the words of Scripture synisterly wrest after the bare sense of the letter and as the Iewes doe at this present hacke the Propheticall Scriptures of the old Testament of whom Ierome maketh mention Who following the bare construction of the letter sayeth hee slew the sonne of God The selfe same almost may seeme very aptly appliable vnto them who following the bare letter of the newe Testament doe change the Sacramentes into Idolles doe extinguishe the spirite of the Scripture and doe crucifie Christe with the Iewes a frâ—she in his members againe besides this also because they doe not perceiue sufficient sauetie enough set downe for them in the scriptures they runne by heapes to the chiefe Fortresse of Gods omnipotent power What say they did not Christe affirme in plaine woordes This is my body shall wee doubt that hee was not able to perfourme that which hee spake If Christe woulde vouchsafe vpon his departure from hence to leaue behind him too his dearely beloued Spouse some speciall token or remembrance of him selfe