their beggerly byhang decrees as that they shame not to denie That the Gospel is the only and absolute promise of eterternal life without any condition of obseruing the law and the coÌ„maundements of God and again that our iustification doth consist not of the free fauour of the Lord not of gracious imputation not of onely râ—mission of sinnes but of holinesse and of renuing the inward man through voluntarie acceptaunce of grace for so they speake and of spiritual giftes whereby we are not only reputed but also are called and be truly righteous in deede euery man receyuing of himselfe his owne rightuousnesse not by any other meane ne yet that rightuousnesse properly which is of Christ Iesus but which is proper and peculiar to euerie particular person himself By meanes wherof it commeth to passe that faith vnlesse she be accompanied with hope as they say and charitie doth not vnite any person vnto Christ perfectly nor is able to make any man to bee a liuely member of his bodie Neither are those other fables any whit more sauâ—â—ie which those graue Tridentine BeÌ„chers haue dreamed of workes and eternal life For although fayth as wee confesse be for many great and vrgent causes with charitie by a certain necessarie and vnseparable coupling togither of most absolute societie for what is more â—greeable to conuenience of reason then that these which be endued with a through feeling of their renuing in Christ vnto euerlasting life of their free admission into heauen should after so many so manifold benefites receiued not shew theÌ„selues vnthankful nor disobedient should not welter in fleshly appetites shuld not be caried away with the tickling delights of this world should not be drowned in carelesse securitie nor slumber in slouth but so fashion and frame themselues as men enflamed with a voluntary serious earnest cheerfulnes of mind should not slacke any point of most industrious endeuor to serue the Lord faithfully shoulde commit no accion whatsoeuer to the preiudice and hurt of his neighbor Admit I say that we grauÌ„t all these to bee as they bee in verie deede most true and withall confesse such an vnauoydable and necessarie coniunction betwixt them that fayth neyther possibly can nor ought in any wise be sequestred from godly conuersation of life what theÌ„ Shal we therfore yeeld ouer to good works this most souerain benefit of euerlasting life which the heauenly Maiestie hath vouchsafed to be free by the onely free mercie of God as the proper and peculiar ofâ—ice of fayth and adnihilate make frustrate the grace of God So that mans obedience shall be an esâ—oppell to Gods mercie so that the lawe shall foreclose the Gospel and merit be an hinderaÌ„ce preiudice to grace But where did these famous Clearkes learne this Logike so to iumble and choppe the verie things themselues which differ so farre asunder in their endes and effectes and to make such a confused mingle mangle of them in one lump as it were without al order without any respect of choise as the Cooke sâ—irreth his pottage about What bicause fayth doth alwayes associate her self and is delighted with the sweete and ioyful felowship of most excellent vertues worketh alwayes through loue shall shee therefore not be alone in iustifying bycause she is fruitfull and industrious in woorking or shall shee therefore not onely and alone iustifie vs in heauen without woorkes bicause shee is full of woorkes on earth Or when shee dooth iustifie vs in heauen before Godâ— shall this our iustification bee therefore sayde to bee ascribed to anie our charitie or vnto Iesus Christ in respect of any reward or of the only gift of God for any our merit or deseruing of works or of the free promise of god If God doe accomplish the whole action of our iustification for his promise sake with what scriptures at the length will these Romish Rabbines vnderprop that their ruynous relike shrined in their notable Councel of Trent for a matter vnreprouable whereby they giue the worlde to vnderstande That eternal life is to be proclaymed to them that be good workers Again where they giue out that by the promise of God eternal life shall bee rendered to good woorkes as an vndoubted rewarde But where did God euer make anie such promise that the heauenly inheritaunce shoulde be giuen vpon any such condition as a rewarde vnto them which shall offer themselues vnto the dreadfull Assise of the high Iudge with a white stoale as they tearme it of vndefiled renouation For suche is the doctrine of these graue Fathers which kind of doctrine if bee too bee admitted for infallible I beseeche you what neede is there of Christe or his Gospell sithens men may so easily climbe vp into the kingdome of heauen by woorkes as it were by a paire of stayres yea to what purpose then serueth that which Saint Paule doth so earnestly and so often plod vpon That life euerlasting is the gyft of God not of any worke least any man should boast himselfe Our Lorde and Sauiour Christe vndoubtedly dyd instruct vs in his Gospell farre other wise then these Lordly Fathers as the which hath directed the onely way to heauen not to passe thither by woorkes but by faith He that beleeueth in me sayth he hath life euerlasting Againe setting downe a speciall marke promiseth That he that seeth the Sonne and beleeueth on him shall haue life euerlasting And redoubling the same promise else where He that beleeueth in mee shall not die for euer And why rather did he not vse these speaches with these gay woorkemaisters To wit that they which did lead heere in this worlde an holy and vpright life ful of good woorkes shoulde thereby purchase heauen What then because all thinges bee ascribed vntoo faith passing ouer all mention of woorkes shal we therfore condemne this doctrine as an vtter aduersary too works making no estimate of holy and vertuous liuing God forbid But these Romanists ouermuch sweating and moyling in theyr Summularies Sententionaries Decretaries Thomists and resolutions and I had almoste saide altogeather blinded in theyr Philosophicall quiddities doe not conceiue aright of the heauenly purpose and meaning of Christe neither do they sufficiently enter into due consideration of the purpose force and inwarde kernell of the Euangelicall Philosophie neyther do discerne the difference betwixt the Lawe and the Gospell as they ought to doe For whereas the whole force of the lawe consisteth in prescribing certaine rules whereby this transitorie life may be directed in holynes integritie whereby may be knowne what is to be ensued and what to be eschewed by what meanes Gods wrath kindled against vs may bee pacified and howe his punishmentes and corrections may be mitigated and in what wise other inconueniences and calamities of this life may eyther be â—urned quite away or otherwise quallified by petition And where as on the other side that othâ—r
and maister whome your selues doe professe I beseech you Sir is not our request agreeable with equitie But if the matter go otherwise and that you wil be exempt from the place of a seruaunt as no fit member of our Church but doe require rather to bee enstalled a Lorde ouer our fayth then knowe ye for certaintie that your banishment from our Kingdomes is not procured by our onely meanes but authorised by the very sacred Scriptures wherein we finde moste euidently one onely Lord to be attended vponâ— and one onely fayth to be directed by Euen as wee reade in the same Apostle else where Not bycause we are Lordes of your fayth sayth he So also neither Peter himselfe farre vnlike to an Imperious Apostle câ—ulde not at any time permit in the Clergie the name of Lordly estate neither did euer presume to chalenge any such title to himselfe as the which he reproued verie sharpely in others For he right wel remembred what Lorde hee was disciple vnto namely the same Lord who being alwayes the greatest despiser of worldly pompe would neuer contende for honour and seignorie but in al lowlinesse rather would yeelde humble seruice to all persones without respect But loe a replie forthwith of some of this crew What say they do we not call them Lordes commonly who as Gods Ministers do exercise princely authoritie and regiment ouer the earth Yes truely and therefore let euerie prouince haue his peculiar seignior who according to Gods appointment may exercise this function of bearing gouernement and rule But what is this to Peter What is this to the Apostles and Apostolique Ministers who be called to this function to this onely ende to profite the congregation of Christ and not ouerrule them as Princes and Potentates to nourishe and feede the flocke of their Lord not Lordly and loftily to ouercrowe them as Lordes of the flocke For their estate is not an estate of stately domination and tyrannical superioritie but an office a charge and a shepeherdes estate And as it is a charge so ought the same charge be stretched no further than for whose sake properly it is vndertaken so also neither ought it be applied otherwise in any respect then as it shall apperteine to the proper and peculiar benefite of the flocke For neither the Scholemaister may therefore take vpon him to ouerrule his pupilles as Parents do their children or as Princes their subiectes bycause his office is to instruct theÌ„ in learning neither is he otherwise worthie the place of a Schoolemaister then in that respect that he may teach good and wholesome doctrine In like maner whereas the office of a godly pastor consisteth in this onely to direct the consciences of Christians to employ all his studie and trauel to the enlargement of Christes kingdome he ought for this cause abide vnremoueable within the bounds of his charge therein behaue himselfe as a shepeheard not as a Lorde as a seruant not as a maister It is one thing to beare soueraintie by publike and Christian authoritie an other thing to be a seruant in feeding the flocke and to be subiect to the state And yet neither doeth this kinde of seruice want his proper and peculiar dignitie As in all common weales the most renowmed famous actions do of their owne nature allure the wel liking and laudable commendation of the godly So Ministers of the Church also such as being endued with heauenly giftes of spiritual blessing and the mightie power of Christ Iesus though they groape not greedily for promotion shall neuer yet bee destitute of their due honour and reuerence which of it owne nature doth alwayes attend vpon and accompanie godly and famous personages I meane not any such dignity notw tstanding as should raise theÌ„ to the state of princes nor make them Lordes of the earth ne yet aduaunce them to Monarchies nor so much as priuiledge them froÌ„ due obedience to the state nor to the Lawes and Statutes of the higher powers Therefore as concerning the prerogatiue of Princes sithens there is so great a number of Regions Nations and people such a varietie of Lawes and tongues nothing can be more seemely nor more consonant for the ordinance of God then that in al societies and estates of Nations a special preeminence and singular superiority should be yeelded to some one personage as to a certaine chiefe gouernour and heade by whose authoritie and soueraigntie al others may be trayned vnder whom also seueral offices and charges may be seuerally distributed as shal seeme necessarie and commodious for the well ordering of euery weale publike Hereof is it That the higher powers do of right beare a necessarie preeminence directly vnder God as the Apostle witnesseth And yet euen the selfe same powers are empaleâ— compassed in within their prescripts listes limits boundes according to Gods ordinance But as to that vniuersalitie and Ierarchie ouer the whole Church of Christ or to be onely and entier Lord and ruler ouer our fayth besides Christ onely we acknowledge neither king nor keyser whatsoeuer And what was he then that at any time hath authorised you yee Prelate of Rome to bee chiefe gouernour and Lorde ouer the vniuersall Church of Christ so farre and wide ouerstretched ouer the face of the whole earth Or who euer besides you hath beene heard of that durst presume vpon so prowde a Title of superioritie eyther in the Apostles tyme or in the whole succeeding age vntill this your chalenge without great reproche and greeuous controulement of euerie good man Or with what face at the length dare your selfe so arrogantly rayse vppe your crest so Luciferlyke as to bee magnified for the onely and principall Bishoppe and Monarchie of the whole state of Christianitie vnlesse ye were Antichrist him selfe In this case therefore aduise and bethinke your selfe well yee Romish Prelate what ye nowe doe or rather what ye ought to doe If yee thinke that the credite of your Maiestie is crackt by them bycause they haue banished you out of theyr Coasts I pray you heartely when it commeth to your minde to make a true account howe much they haue bene beneficial vnto you others of your crew whiles they were your vassals tel vs now this one thing what secrete insolencie lurketh in that authoritie of your maiestie that may by an vnauoidable necessitie enforce them to the lyke superfluous pillage any longer For why shoulde they so do is it because you may graunt them saluation and blesse them But their saluation is already plentifull sufficient and euerlasting for them in our onely Lord and Sauiour Iesus Christ. Is it because you may geue them remission of sinnes but the same is also geuen them freely in the faith of the Gospell without any other ayde What is it then Because you may preach the woorde of God to Gods people or is it rather because ye may as ye haue hitherto accustomed thrust
procured chiefely agaiâ—st the Bohemians In which councell albeiâ— was â—o smalâ— hope conâ—eiâ—â—d that your Romishe authoritie shoulâ— haue wonne the Spurresâ— and beene 〈◊〉 for 〈◊〉 yet so it came â—o â—asse beyond all menâ— iudgâ—ments by the only hand◠〈…〉 of God 〈…〉 conâ—raâ—â— and 〈…〉 against the â—asilians â— Yâ—t dyd no◠〈◊〉 â—â—â—htie God leaâ—e the pâ—orâ— Basilians succoâ—â—les iâ— their 〈◊〉 and righteous cause standyng aâ—aâ—nst â—he foâ—c◠〈◊〉 aduersaries as it were against the huge hosâ—edâ— Sennacheâ—ib â—hat shall I here rehearse the â—est of your outragâ—s which are innumerable what shall I speake of the stâ—te of Geneua which being oftentymes circumuented by you and your wicked counsels and craftie practiâ—es chiefly and as often dâ—â—â—ered by Gods onely asâ—istaunce may be a sufficient arguâ—â—â—â— to proouâ— that your â—anâ—e was no lesse odioâ—s to God then your tyranny pâ—rnicious to meÌ„ And yet I know not certeinly whether the maiesâ—y of the Lord of Hostes dyd at anytyme more comforâ—aâ—ly or more magnifâ—cently â—â—â—wre abroade the riches of his mercy then in that â—aâ—e sâ—ege of Rochellâ— the Godly Citizens and inhabitantes whereof being greeuously besieged by him of whom they might of al likelihoode haue bene swallowed vp easily without dint of sworde yea though hee had slept soundly in his Pauilion yet in this lamentable case and dispeired estate being myserably distressed as well for want of foode as enuironed with succourlesse siegeâ— the faâ—herly hande of the Lorde did so nothing slacke his ayde and fatherly care of preseruing his people as that by a woonderous miracle relieuing them with vnspeakeable abundance of fish did not onely at one instant deliuer them from faâ—ine but also from all peril and daunger of the enemie Hereof what eche might may iudge of their cause euen by the testimonie of God himselfe may easily appeare What then will some one say will God allowe seditious commotions and vproâ—res of subiectes agaynst their naturall Princes No verily I confesse it But I doe vtterly â—enie that this defence of the Citizens of Râ—chel was to be iudged a rebellion agaynst their king forasmuch as neither the Citizens vndertooke the defence of their lines as against their liege Lorde neither did the king himselfe deale against them for any their misdemeanour agaynst him but at the onely instigation and commaundement of the Pope Wherefore if in this forraine quarell which the Subiects withstoode they had beene ouerthrowne yet ought they not haue beene deemed rebels for standing in their owne defence neither if the king had vaâ—quished the victorie could haue beene iudged his owne but rather the proper and peculiar conquest of the Pope onely For the contention betwixt them did not growe vpon this neither the king should beare soueraigntie ouer the French but that neither king nor subiects might become vassals to the Pope Neither did the Subiectes put on armes to the ende to abridge their liege Lorde and king of one dramme of his Maiestie nor yet to dispossesse him of his soueraigntie nor to bereeue him of his due honour not to spoile him of his right of gouernment nor yet to force him to yelde to suche conditions as listed them Nay rather to this ende dyd they mainteyne their defence that it might be lawful for them as subiectes to obey their owne and one only gouernour on earth exempt from all other hautie vsurpation of forreine power and yeelde their humble alleageaunce to their naturall Kyng onely and not to two Monarches in one kingdome and that their liege Lorde would permyt them quietly to enioy suche priuiledges and lawes which his highnes had established amongest them To this onely ende tended all that honest and necessary defence of the subiects so that now may appeare manifestly that their entering into armes was not against their Kyng but rather altogether for their kynges behoofe Yea on such conditions enâ—ered into that they might thereby establish the Maiestie of their Prince in perfect freedome deliuered cleare from the treacherous thraldome of all Romish rakehels For in all humaine actions we may not so simply prye into the maner of proceedings what is done but the cause rather the purpose the ende and marke wherevnto they be directed must be duely considered which being thorowly weyed what coulde the king require I beseech you more accordant for his estate Or what greater tokens of most humble obeysaunce coulde the subiect yelde more glorious for their Lorde Wherefore sithens it pleased the heauenly benignitie in so perillous a tyme and daungerous a case to vouchâ—afe his meâ—â—ifull ayde rather to the preseruation and deliuâ—ry of the distressed Citizens then too that moste arrogant inâ—â—lency of the Pope the kinges Maiestie entering into due consideration of the necessary circumstances myght of his singular iustice haue so accepted of the equitie of their cause as that nothing could haue bene giuen from abâ—ue more beneficiall for his Crowne and dignitie more peaceable for the freedome of his subiectes and more commodious for the preseruation of his peace sauegard of his nation But leauing Fraunce a whiles let vs cast our eyes nowe vpon Germany where also I knowe not whether more famous exploytes as farre more euident demonstrations of Gods victorious conquestes then those other spoken off before be more euidently discernable For who can be so wilfully obstinate against the trueth so blockish of iudgement so voyd of wyt who duely entring into the practizes of the very same Saxons whom ye your selues a litle earst dyd wage against the Bohemians being at this presenâ—e muche more eagerly sharpened and set on edge against your owne person who also aduisedly beholdyng the friendly leagues of so many Princes so many regions and so many Cities linked together with suche impregnable bondes of mutuall amitie can not easily discerne that this merueylous plaâ—â—e of so great conclusions coulde neuer haue beene so firmely combyned together without Gods good will and heauenly wisdom and therefore also to haue bene procured to this end chiefly and onely to snaffle and hale backe that brutishe and more then sauage outrage of your execrable and moste barbarous beyonde all measure raging tyranny and crueltie verifiyng herein the Prophecie of the Propheticall Apostle in the Reuelation vttered concerning the kings that shoulde detest and hate that whorishe strumpet and should make her desolate and naked and deuoure her fleshe and burne her to ashes c But why doe I heere mention kinges people nations and Empyres enflamed with â—otte desire of reuenge against this Babylonicall Sea sithens I may more easily referre you ouer to one onely I say not a Monarche but a silly bare vnweaponed Monke as the which being ayded with no Garrison of Souldiours voyde of money and men without all helpe of humaine force did so mighâ—ily cracke the credite of your Crowne through the onely breath of the holy Ghost and simple preaching of the worde onely as Dauid did heeretofore ouerthrowe Goliah that
Who as is only holy who only as hath power of life and death and of al authoritie in heauen and earth so is he onely alone able to beâ—â—ow his graces vpon whom he will being tyed to none nor holden bound to any law Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil he hath deliuered vnto vs so manifest and determinate a demonstration of his vnchangeable will witnessing thereby That whosoeuer beleâ—ueth in him shal of his gift enioy euerlasting life and the glory of his kinâ—dome what may godly ministers doe in discharge of theyr function more duetifully but by faithfull proclaiming theyr commission to put in executioÌ„ the charge committed vnto them by their Lorde and Maister What and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ and to post ouer vpon their pelting war raâ—mâ— the crowne of glory to the lawe of workes which Christe hath already warranted too faith yea will they haue vs so saucie as to challendge them as a duetie which Christe assured to all of free gift or do these holy fathers thinke it to bee reasonable that we shoulde hearken vnto them rather then vnto Christe Christe doeth very plainly and expresly set downe in the Gospell Thy faith hath made thee whole And shal we say on the contrary part Thy workes hath made thee whole Christ saith Beleeue onlyâ— al things are possible to him that beleeueth And shal we turning the cart before the horse yeelding chiefe preheminence to works promise al things to become possible to them that worke and not to them that beleeue only I beseech you what notable peece of worke wrought they towards the curing of their maladies which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent Finally where the holsome doctrine of the gladsome Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie to prescribe many â—ules to allure to liue wel If a man would discend into the due consideration of the end scope of the Euangelicall exhortatioÌ„s he shal find nothing y t doth more nearely resemble the meaning purpose of Christ our Sauior that doth approch more neerely to the direct end of al his speaches actions myracles then this one thing chiefly aboue al other namely to draw all men to faith the knowledge of Christ as who did very wel know that all our safetie righteousnesse doth depende wholy vpon this only faith in him Paul likewise treating vpon nothing else almost throughout al his Epistles how learnedly how industrioâ—sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine that the whole substance of our saluation strongest piller of our righteousnes was grouÌ„ded not vpon the saâ—des of y e law not propt vp w t the slimie morter of works not raised vp w t any our sweating or moyling but promysed by the free mercy of god accomplished by the only workmaÌ„ship of Christ geuen receiued through our only faith and beliefe in him and yet not excluding meane whiles the works of the law so as they might not be alwaies attendaunt vppon the man that is iustified as fruites and effects of faith but that they shuld in no wise be taken for the original cause of iustification and againe neither making this cause of iustificatioÌ„ to depeÌ„d so wholy vpoÌ„ faith as that we might therfore slacke any part of our dutie in doing good al the rest of our life But to the end we shuld not be carried away with vaine confidence of works nor grounde our righteousnesse which wee receiue only at Christes handes else where in the only faith in Iesus Christe And for this cause Of faith saith S. Paule that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vnstable vncertaintie if it rested wholy vppon perfection of workes and by the same meanes woulde it come too passe withal that the promise should be thrust cleane out of credite For if we bee adopted into inheritance by the law then is faith become void the promise is of none effect â— which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus For iâ— inheritaunce come by the law sayth he then not of promise nowe And againe to the Romanes to the same effect If of grace then not of workes now otherwise grace shuld not be graceâ— And why so I pray you is it because the law is so manifestly repugnaÌ„t against the promise or that grace is so dirâ—ctly contrary to good works as that they cannot come togegether vnder one roofe but the one wyll stiffle vp the other Let vs heare the answere of the Apostle God forbid that any man shal thus think with himselfe that there is any such mortal enmitie betwixt grace good works as that who so cleaueth to grace must foorthwith become a deadly foe to good works or as though who so take holde of the promises of God the same may in no wise walk in the coÌ„mauÌ„dements of the law For what can be more familiar together theÌ„ the grace of god the fruits of good works Who was stronger in faith then AbrahaÌ„ who more excellent then he in all maner of vertues Grace and good works therfore doth not simply differ ech froÌ„ other but acording to the diuersity of the obiect wherunto they be referred Wherfore the state of the question must be aduisedly coÌ„sideratly noted For the question in this place doth not tend heereunto whether the person that is alredy inuested in the inheritance of grace ought to liue welâ— but how the possessioÌ„ of this inheritance may be woÌ„ne namely whether it come of free gift to the vnworthie or to theÌ„ that deserue it by force of the lawe or by promise for any respect of works or of the speciall and onely benefite of faith without workes Here loe the shamelesse sacriledge of the Popes iuggling bewrayeth it self which directly against the authoritie of Gods worde would vnder a very sâ—ye and suttle but most pernicious pretâ—nce of magnifying and establishing the commaundementes of God restreigne against al equitie right al whatsoeuer Christ his Apostles and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all of very free and franke liberalitie for the incredible comfort and coâ—solation of the godly to the slippery state of miserable workes From out which one platfourme very ill fauouredly framed it is incredible to be spoken what rotten ruinâ—s haue ensued what monstruous superstitâ—on what beggerly and patched religion and howe troublesome a confusion of doctrine hath heretofore too to long preuailed against Gods church yea euen to this day doth holde captiue miserably entangle the coÌ„sciences of
changing countenance before Achis to wit an ignorant king to expresse one thing in vtter shewe of woordes and to conceale an other thing in a secrete mysterie before the Capernaites to wit a grosse ignorant people Wherevpon Augustine commaundeth vs to knock here bicause there is some hidden thing shut vp in this place and not to sticke too much to the letter which killeth but exhorteth vs to rayse our selues too the spirituall sense which doeth geue lyfe Because the spirituall vnderstanding sayth he doeth make him that doth beleeue to be safe And proceeding forward in the same comparison wherein he compareth Achis the king That is to saye the kingdome of error with the Capernaites Dauid with Christe hee inferreth on this wise when our Lorde Iesus spake of his bodyâ— except yee eate my flesh and drink my blood the disciples did abhorre this speache because they vnderstoode it not For the Lorde in the chaunge of his countenance seemed vnto them to bee halfe frantike when he spake of eating his fleshe therefore they supposed that the Lorde seemed besides himselfe knowing not what he spake and as it were halfe mad But he seemed so to be vnto Achis the king that is to say to fooles and to ignorant men and therefore hee forsooke them and went his way or rather they forsooke him because this speache seemed very hard vnto them when as notwithstanding the speach was not hard but they rather hard dul of vnderstanding not the speache Who if had not departed from him but abidden still with the Apostles hee had instructed them plainly howe they shoulde haue conceaued the sense of the woordes as hee taught the other Apostles when hee tolde them It is the Spirite that quickneth for the fleshe profiteth nothing My woordes which I haue spoken vntoo you bee spirite and life As though hee had saide according to the interpretation of Augustine Understande yee my wordes which I haue spoken spiritually This body which you see shall yee not eate nor drinke that blood which the Iewes shall shed out of my side I haue deliuered you a certaine Sacrament the same being spiritually vnderstood wil quickeÌ„ you Wherby no man can be so blockish except he be altogether void of sense what the purpose of the Lorde was in the Action of this Supper â—nd howe hee woulde haue our hearts minds affected towards these misteries with what mouth and by what instrumentes hee woulde haue vs too receiue this bread of his body Wherby his purpose was to make plain demonstration vnto vs of the spiritual efficacie of his passion and our faith on him which hee coulde not haue done by any so fitte similitudes as by setting downe these chiefe and pâ—incipall stayes and supportes as it were of this preseÌ„t life which do serue for the daily foode and necessary nourishement of the bodie I haue hitherto nowe manifested a cause sufficient enough except I be deceiued that moued our Lorde to institute this sacrament of his body and blood in bread and wyne Namely to represent the power and efficacie of his most ghostly and comfortable death not onely to our faith and remembrance but to our senses also by a most apte similitude Which similitude beeing not able to be made consonant by any meanes without bread and wyne hereof therefore commeth it to passe that reteining bread we doe admitte here a necessarie figuratiue speeche whereby wee doe most truely call bread by the name of Christes body and the body of Christe by the name of the bread of life For if it might bee lawefull for Lombard too vse this kynde of speeche In bread that is to saye in forme of bread in the sacrament that is to saye in the visible forme Againe wheresoeuer part of the bodie is there is the whole c. which can not be spoken of any man without a figure Why then shall it not bee as lawefull for vs by the same figure to affirme that bread is the body of Christe that bread doth signifie the body of Christ as well as Lombarde can winke in his owne proper conceit and saye The visible fourme is bread the forme that is to say the bread doth signifie the body of Christe It remaineth now that you holy father with your cowled cloysterers render vs a cause likewise why yee driue the bread out of the sacrament like a runneaway Why in this case you will not admitte a figure in any case For this is your doctrine that in the sacrament no bread is eaten but the very body of Christe simply naturally and really Go to what was the cause at the length why the Lorde him selfe should either deliuer vnto his guestes his owne naturall fleshe to be deuoured or why doe ye suppose that we ought to beleeue the same to bee true you will aunswere that hee did it to the ende hee might feede our frayle weake and vncleane fleshe with his most holy fleshe Of the very same opinion were the Capernaites wandring in the same mismaze long before your dayes and being offended as Cyrill reporteth with the wordes of the Lord reuolâ—ed from him The same answere therefore which they receiued of the Lorde be yee satisfied withal at this present The flesh saith hee profiteth nothing at all that is to saye Christe did not meane here his naturall flesh simply which being borne for vs crucified for vs and risen againe doth profite very much in deede but hee did meane of our eating his body According to which kinde of eating if Christ do plainly confesse that his flesh is altogether vnprofitable will you grounde all the commoditie and profit of the sacrament in the eating of his fleshe And after this will exact of vs also that forsaking the very meaning and open exposition of Christ him selfe who doth testifie that his wordes be spirit and life should accept this your childish grammaticall construction of the fleshly deuouring naturall fleshe for sounde and catholike diuinitie But here againe will some one of you steppe foorth like a tall felowe and saye when the Lorde spake those wordes of his body he vttered no sillable or terme of signifying Neither did he speake thus This doth signifie my body but did professe simply without all figure this is my body But this trymmetraâ—â—ne so nicely conned out Augustine will easely vnlose vnto vs. Who writing against Adimantus doth amongest other rules recited in the nature of a signe reckoÌ„ vp this same very speech in the Gospell The Lorde saieth Augustine doâ—ted nothing to saye This is my body when hee gaue a signe of his bodye Uerily if he gaue a signe of his body he could not choose but giue somewhat wherein hee might signifie his body although there bee no woorde significant expressed In like maner neither was any woorde significant vttered by the Apostle when hee spake of the Rocke as the same Augustine witnesseth for the Apostle sayed not
the rocke did signifie Christ but the rock was Christ when as neuerthelesse no man ought to doute of the Apostles meaning herein not that Christe was a very rocke or stone in deede but that the rocke did signifie Christ. Or if these iolly fellowes will not bee satisfied with this aunswere of Augustine then let Ambrose aunswere for Augustine Who setting downe the matter playnely by the woorde of signifying Bicause saith he we be deliuered by the death of the Lorde beeing myndefull hereof we doe in eating and drinking signifie the flesh and blood which was crucified for vs. But if all the speeches which Christe vsed which are euery where very plentifull in figures and parables must bee leueled according too this playne rule of the letter then let vs in our entry at the Church doore worship the doore bicause in like vtterance of speeche the Lorde sayde I am the doore if any man doe enter by me c. Where appeareth no sounde of any woorde of signifying whereby he might manifest vnto vs that he was not a doore in deede but did signifie a doore But in this place I see you forsake your grammer construction and shrowde your selues vnder a figure and not without cause And what scrupule is it I praye you that may let vs to vse a figuratiue speeche as wel here where he saith This is my body Or why shoulde you bee more squemishe at a figuratiue speeche where we are saide to eate Christe then where we are commanded by the scriptures to put on Christe Paul doth instruct the Galathians on this wise Al ye that be baptized haue put on Christe and here you acknowledge a figure Christ teacheth vs that he is the foode of our life and commaundeth vs to eate him affirming that to be his body here ye can take no notice of any figure And why so I praye you or what reason doth enduce you to this that in putting on Christe you will seeme altogether spirituall but in deuouring Christe altogether fleshly and carnall preparing your myndes there and here onely your teeth and belly But I vnderstande what scrupule this is that so much altereth your diet It is bicause in the woordes of the supper a certen speciall commaundement is set downe by Christe whereby wee be commaunded to doe this in remembraunce of him Goe to and doth this seeme cause sufficient enough why reiecting the figure you shoulde runne awaye from heauenly diuinitie to boyshe grammaticall construction from the spirite to the letter from life to the belly Why then when S. Paul doth not onely make vs to be cloathed with Christ but also commaundeth vs to put him on When as also he commaundeth vs to take the sworde into our handes which by expresse denomination hee calleth the worde of God and fayth the Buckler wherewith hee chargeth too be furnished shall wee therefore stricktly conuer these commaundementes of the Apostles after the naturall phrase and simple maner of speeche leauing the spirite May I be so bold holy father to demaund of you when the blessed virgin is commaunded to take the disciple of Christe for her sonne as is before mentioned shall wee therefore take him for her naturall sonne borne of her body Men are counsayled too gelde them selues for the kingdome of God what shall wee therefore followe the fonde example of Origen in the carnall construction of the letter The Lord him self doth els where commande to pluck out the eye if it offende likewise to cut of the right hande and the right foote if they offende the same Christe also doth by expresse wordes forbidde that none of his disciples should seeke to be saluted by the name of Lorde or maister and that none of his seruauntes shoulde presse vp to the highest places and seates in meetings together is there any one of all your holy crewe that will therefore mangle his body and cut of any his members or pluck foorth his eyes at this commaundement of the Gospell or will any of you thinke it matter vnseemely for a bishop to beare rule ouer others I thinke you wil not for you will saye it were a very absurde matter to be done Nowe which of these seemeth more absurde vnto you either to cut of the hande or foote from the body or to take the eye forth of the head then to deuoure at one morsell a quicke liuing man whole and sounde togâ—ther with handes feete eyes and skinne fleshe blood bones yea his guttes also nayles sinowes and muscles and to swallow him downe into the panche And yet notwithstanding may not all these so many and so monstruouse absurdities which you see plainely with your eyes and which the very course of nature can in no wise disgest preuaile with you to call your grosse and fleshly fat imaginations to the spirituall vnderstanding of these woordes wherein if you can not finde in your heart to credit your owne senses and reason nor to yelde to your iudgemet holy father yet ought the authoritie of Augustine not so lightly be regarded who in his booke de Doctrina Christiana discoursing vpon the maner of discerning the properties of wordes whether they be properly spokeÌ„ or figuratiuely amongest other his rules hee setteth downe this for a speciall note namely that where any speech wil seeme to commaund sacriledge or an haynous and wicked thing the same speech should be construed for a figuratiue speech And least any man shoulde cauill here that this note doth not appertaine vnto the Euchariste let Augustine be hearkened vnto beeing the expositour of his owne woordes who doth applie this chiefly too those woordes vttered of eating Christe his fleshe and drinking his blood In which woordes of Christ saith Augustine bicause a wicked thing semeth to be commaunded hereof hee concludeth on this wise It is a figure therefore saith he coÌ„maunding to participate with the passion of our Lord Iesus sweetly and profitably too laye vp within the closettes of our remembrance that Christs flesh was wouÌ„ded crucified for vs What can bee more manifest then these woordes of Augustine what more autentyke then his autoritie which if wee yelde vnto to be truth in deede then either muâ—â— you abandon this newe framshapen poppet of Papisticall transubstantiation or incurre the blemishe of horrible wickednesse and withall yelde ouer to many other grosse absurdities quite against nature and kynde whether ye will or no. For what more execrable wickednesse or horror more deteâ—table may a man not only coÌ„mit but imagine more vnworthy the precious body of our Lord then in bidding bread and wine adiew out of the sacrament to supplie in place thereof Christe his naturall fleshe to be torne with teeth really and corporally to be deuâ—ured fleshe blood bones to conuey it so into the stomake and to swallowe downe mans naturall blood moreouer in respâ—ct of nature it selfe what can be vttered more grossely absurde more vnreasonable then to
be preserued from the bloody butchery and broyling of Christians wheresoeuer the Pope is receiued neither can I discerne any end of all â—hese mischieues any where vnlesse these proude Prelates will content them selues within their owne limites and listes yelde ouer the royalties and all their authoritie of soueraintie to Monarches and kinges and them selues resume againe that which is their owne namely the function of preaching teaching not the things that are of men but which are of God seeking not the thinges which are their own but which are of Iesu Christe If this could be obteyned of them with their good willes nothing could be more honourable But for as much as we may not so much as hope for any such thing at their handes the remedy hereof reboundeth back vnto you chiefly and aboue others to you that are princes that euery of you according to your auncient generositie authoritie and pietie doe first pacifie this troubled estate of religion within your owne dominions restore that which is crazed and ruinous and reforme that which is defiled and corrupte Next it toucheth you that be Bishops and Pastours that euery of you direct your particular flock carefully soundly and godly towardes the kingdome of God Last of all it concerneth you that be subiectes that euery of you doe dutifully acknowledge your humble obedience to your owne Princes and Magistrates in the Lorde Heere then you see that you be forewarned and admonished who neuerthelesse for your singular and most excellent wisdomes neede not any our admonition Therefore I make an ende here both of speaking and admonishing if I may be so bolde to adde hereto this our protestation If any man be able to produce one word so much out of the authoritie Euangelicall whereby the Lorde Iesus did yelde any maner of soueraintie or preeminence to his disciples I do not gainsay but they may yelde theÌ„ seluâ—s to the Popes authoritie whosoeuer will But if there be nothing in the whole scriptures that the Lorde him selfe doth either more carefully aduise or more earnestly forbidde then that any of his disciples by seeking any preeminence at all should raise him selfe aboue any his fellowes restraining theÌ„ by all maner of meanes froÌ„ all maner of superioritie whatsoeuer prouoking them to the humble example of his owne humilitie Do you then deliberatly and maturely determine in your heartes now whether you will rather march vnder the standard of the Lambe him selfe your grand captaine to the goale of euerlasting felicitie or receiuing the marke of the beast throwe your selues headlong into vnrecouerable perdition together with this most arrogant popish Prelate The Lord Iesus euen the same supercelestiall peacemaker of heauen and earth enspire your hearts and mindes with the spirite of his grace in the things that belong to his peace vnto the glory of his name the preseruation of his church the same Lorde Iesus also encrease your honourable estates and preserue you in all the waye of truth for euer and euer Amen FINIS IMPRINTED AT LONDON AT THE three Cranes in the Vintree by Thomas Dawson for Richard Sergier 1580. The vniuersall Churche dooth complainâ— or expoâ—â—ulate with the Bishopp of Rome The beast mentioned in the Apocalipse the 13â— 14. Chap The pompe of the Pope Ciâ—eâ—o against Catilinâ— A defence of the Church of England against the seditious Bulles of the Pope Pope Pius â—â—e fifâ—h raging against Elizabeâ—h Queen of Englande Pope Gregoâ—ie 13. enflamed against England and the Queene of Englande A complaint against the Popes of Rome 2. Cor. 1â—â— What the power of the Church is and how farre it stretcheth The Pope cruelly raging against the godly without all cause or reason Philip. 1. Ioâ—â— .1 Luke â—â— Christ can not be receaued vnlesse the Pope be banished Iohn .3 Chap. Epâ—e 4. 2. Câ—r 1. 1. â—eter 1. Sauâ—ders in his Ierarchical Monarchyâ— How the charge of a Sheapeheardâ— is limited and howe it ought to be discharged Rom. 13. One onely vniuerâ—all head of the vniuersall Church The vniuersall Ierarchie of the Pope serueth to no vse in the Church of Chrâ—sâ—e Cyprian the first booke the third Epistle The Church in respect of soueraigntie is aboue Apostles and Ministers 1. Cor. 3. 〈◊〉 1â— â—â—th 5. Deut. â—2 Roma 12. Actes 3. How great anâ— incomparable the state of the Romish sea was by the space of 500. yeares Domitian a moÌ„struous tyraâ—t The happie inuenâ—ion of the â—rt of printing The proppes aâ—d â—ilâ—ers of the Romish religion It is proouâ—d by plaine demoÌ„stratioâ—s that the ouerthrowe of the pâ—pishe Sea came not of mâ—n but froÌ„ God the vâ—â—ye author thereof William conquerour Henry the fâ—â—ste king of EnglaÌ„d Henry the 2. king of EnglaÌ„d Iohn king of England Henry the 3. Mathevv of Pâ—ris a chroniclâ—â— Diuines put to silâ—nce As many as gâ—â—â— saide the Pope were mâ—râ—yred with â—â—râ— or tortures Out of the chronicles of Henry of Euforde The Chronicle of Iohn Auenâ—â—â—e 7. booke Iohn Hus. Iâ—â—oâ—â— â—â— â—rage â— The decay of Romishe Sea to bee imputâ—d not to men but God only 2. Thes. 2. The prophesie of Iohn Hus against the pope In the yeere of our Lord 141â— Iâ— the yeeâ—â— of our Lord 1517 The Prophetical dreame of Iohn Hus concerning the Romish Sea The Art of printing beganne in the yere 1440 By what meanes and occasions the Churche of Christe waâ—re couered Errors and confusion in the popes doctrine The meanes that God vsed to ouerthrowe the Pope By what meanes the noblest science began to be reuealed in this later age The champioÌ„s of the christian warfare were â—aised vp by God The first appeâ—â—ng of Luther The Pope being the scourge of the Gospell setteth himselfe against Christe and his â—ospel Iohn .15 God himselfe fighteth against the outrage of the Pope The Popâ—s vproares in France aâ—d Flaunders The popâ—s practises against EnglaÌ„d Ioâ—nâ— 16. Apoca. 17. The lambe a â—onquerour The double conquest of Câ—riâ—â— One in his own person alrâ—adie past the other in the Saintes yet to come Henry the freÌ„ch king being hurt in the eye with a shiuer of a launce died Queene Mary of England The Pope procureâ— warre agaâ—â—â—t 〈…〉 Eâ—pâ—rour Iuâ—ian the Cardinall Cisca Capteine of the Bohemyans The example oâ—â—odâ—â—â—ngeaâ—â—ce 〈◊〉 Iulian the Caâ—dinall The Councell of â—asâ—â— The state of 〈◊〉 oftentymâ—â—â—eliuerâ—d frâ—m â—he â—oâ—es trecheâ—â—â—â— The siege of Rochel The Citizens of Rochel defeÌ„ded Rochel defending it self was for the kings behoofe not against the kâ—ng Apoca. 17. Martine Luther Acts .12 Cocleus In the historie of the Hussians 11â— booke Ex Tomo 14. Conc. pag. 66â— The Popeâ— pride â—â— Quest. ◠〈◊〉 De Maâ—â—ritaâ—e â—na Ex Tomo Concil in oratione Stephan Patraâ—â—â—â—â—â—is Luke 1â—â— The ancient fathers agaynst the Popes suâ—remacie Gregories testimony against the Popes supremacie Gregory in his seuenth booke the 30. Epistle to Eulogius Gregorie in the same place Gregorie in the 4. booke the 38 Epistle to the Bishop of Constantinople Pro.