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
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
be found which being famous raysed aloft as a citie builded vpon an high hill may bee seene of al people a farre of and ought to bee credited of all the Nations of the earth And bicause this shape of a Church can not be seene any where at this present but amongst that people and nation onely ouer whom the Bishop of Rome must be acknowledged for chief head hereof must it follow of necessitie That there is no true and glorious Church of Christ except this onely Romish Church and that al other Churches besides be foreiners infamous and no Churches at al as the which being not able to deriue any certenâ—ie of their discent and antiquity ought not in any respect beare the name of Christian Churches but must be accounted rather for dennes and conuenticles of heretiques And thus much nowe by the way touching the Church the treatie whereof God willing shall bee sette forth with larger discourse in other bokes hereafter This lesson in the meane â—pace will not bee amisse to bee foretolde That if it bee true that Christ himselfe did plainly pronounce that his kingdome was not of this worlde and this also as true which hee doth else where affirme that the things which doe seeme mightie and glorious to the iudgement of men are accounted for vile drosse and abhomination in the sight of God finally if the estate of the most holy Apostles and Martyrs of Christ was alwayes such as it became rather odious to the worlde then accepted or of any estimation that such as applied neerest to Christ were alwayes despised most and that the Disciple cannot bee greater than his maister certes it can not possibly bee that this Churche of the Pope so mightie and glorious in the worlde so renowmed and famous in worldly pompe and excâ—sse so magnified and fawned vpon with the wel likings and alliances of Princes should haue any affâ—nitie or alliance at all with Christ the onely head of the Church or any fellowship with the Apostles I come nowe to other partes of the Romish doctrine in the which the Papists do seeme no lesse Iewish then in the shaping and fashioning of their Church as I sayd before For if the doctrine of Paule bee most true where discoursing of the reiection of the Iewes that sought their iustification by the lawe he rendered a reason wherefore they could not attaine thereto Bycause sayth he they sought to be come righâ—eous not by faith but by workes Lâ—t vs see I pray you what else doth the Romish religion proclaime at this day then that wee oughâ— to make our way passable to heaueÌ„ by industrious works precepts of good life reposing the whole shoote anker of assured affiance trust in the same not bycause we beleue on him that doth iustifie the sinner but in doing workes of this life which do exclude all impietie How shall we say that the great Clearkes and Doctours which teach this such like doctrine do differ from naturall Iewishnesse If the Iewes seeking to be iustiâ—ied by woorkes were for this only cause cleane cut of from true rightuousnesse according to the testimonie of Paule what hope may they conceyâ—e at the length to attaine true rightuousnesse which thrusting faith into a corner do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes But thou wilt say these men doe not so altogether abrogate fayth but that they couple her together with works by a necessarie and an inseparable coniunction I do know indeede that fayth is peraduenture in some estimation amongst them yet such an estimation this is as that they will in no wise yeeld vnto her her true dignitie and due place of estate For whereas no one thing is resiant in vs nor giueÌ„ vnto vs miserable wretches fâ—oÌ„ aboue that may make vs acceptable vnto God may obteine his fauour may cure our diseases may deliuer from the fetters and chaines of sinne may turne away wrath and vengeance may ouercome the worlde may crush in peeces the horrible tyrannie of death and the deuill may stande boldely and vnuanquishable in the face â—f hell gates finally which may ouerspreade vs poore forlorne caâ—â—iues drowned in the doung and durt of the earth with the gladsome sunneshine of heauenly life and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel namely fayth in Christ in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant when as also the selfe same fayth linked and vnited togither with other vertues doth not onely farre surmount al those vertues in her singular excellencie and power but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption yea and so accomplishe the same as that where she leadeth alwaies whole troups of most excellent vertues with her needeth not neuerthelesse any their helpe at al towards the procuring of Gods fauour I beseech you for the loue you beare to Christ what peruerse peuishnâ—sse and I know not whether more malicious or shamelesse impudencie of men is this I say of the false docâ—ors of Rome which being addicted to the Romish ragges seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church so to embase this same faith in Christ euen vnder al other vertues as a very naked bare fruitlesse thing of it selfe as that they scarcely can finde in their heartes to graunt her any commendation in heauen or any place of acceptance in earth For what else doe these wordes of theirs import wherewith they tearme this fayth onely onely rashnesse yea and no fayth at al but impudencie temeritie and arrogancie Where they affirme the Gospel whereof we make mention to be sediâ—ious full of fraude and deceyte Moreouer where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ as that they dare presume to say that there is no passable way to heauen but that which is purchased with holy workes and most excellent integritie of life I will couple herewith though not out of the foresayd Authour but out of the publike instrument and decree of the late Tridentine Councell In which Councell whereas those gay iolly gallants did most filthily erre in many thinges yet played they not the Philosophers in any one decree more perilously then where they vttered their Stoicall opinion in the doctrine of Iustification by Christ. Which being proclaymed vnto vs throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing besides the onely promise of God through fayth in Iesus Christ our Lorde contrariwise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health and freely offered wholy replenished with most comfortable consolation and safety in one hotchpot mingled as it were with
is declared supernatural too our senses Ergo heere is no myracle wrought by God * Aug. in his 37. Epistle to Dardanus I am afâ—aide leaâ—t we shal seeme to do iniury to our senses wheÌ„ by speâ—ches we perswade that wherin plain euidence doth without any difficulty ryse aboue al our power and cunning of speeche The holy scriptures ful of Tropes and figures 2. Cor. 3. Iâ—â—n 6. Flesh profiteth nothing Augu. de doctrina Christiana 4 book 5. chapt First you must take heede least yee referre the figuratiue speeche vntoo the letter For herevnto apperteyneth that which the apostle spake The letter killeth For when a figuratiue speech is so taken as if it were properly spoken it â—auoreth of the flesh Neither can any thing be called more aptly the death of the soule then when the vnderstanding is made subiect too the fleshe by folowing the letter Ierome against Rufâ—â—ne * Origen .7 homily vpon Leuit. If literally yee followe the woordes that bee spoken except yee eate the fleshe of the 〈◊〉 of man yee haue 〈◊〉 life in you this letter killeth * Howe absuâ—dlâ— the Popishe Christ makâ—â—s doe tuâ—ne the bread into the flâ—sh and humanity of Christ. The Papistes doâ— omit the circumstances of the words of the Supper Luke .22 1. Cor. 11. Theâ—e wordes of 〈◊〉 This 〈…〉 must 〈…〉 accâ—râ—â—â—â—â—o the cirâ—â—msâ—ancâ—s The fleshe of Christ doth not feede vs properly but the passion of Christ. Pascasius 43. Cap. Therefore we must thus thinke with our selues not how muche is chawed with the teeth but howe much is receyued by faith and loue c. The fruite of Christes passion can by no means be more easily discerned thâ—n by the sacrament of the Lords supper Mat. 26. * Cyprian de Coena Our abiding and incorporation in him is our eating and drinking whereby we be vnited vnto Christe and made his body not by any corporal but by a spiritual passing into vs. c. * August contra Maximinum 22. Cap. These bee Sacramentes in the which must alwayes be considered not what they beâ— but what they shew outwardly because they bee Signes of things being one thing in deede signifiyng an other thing * Gelasius contra Nestor The Image and likenesse of the body and blood of Christe is celebrated in the Action of the mysteries The death of the body must be considered in the Lordes Supper not the substance of his body The Lordes meaning is too be conâ—iâ—â—râ—d in the supper Chrâ—sost Homil. 83. vppon Mat. Homi. â—0 To the people of Antioche This he spake to shewe that this mysterie was his crosse and passion and to comfort his disciples hereby â—oâ—n â— The body of Christ giuen 2. maâ—er of waiâ—s both to vs for vs y â— one in the Supper thâ—s other â—pon the â—rosse the one to be cruciâ—iâ—d the other to be â—aten The body of Christe geuen in the Supper but not to meÌ„s bodies neither yet corporally One selfe same body of Christ was geuen in the supper and vpon the crosse yet not after the same maner nor at one time nor to the same persons In the holy coÌ„munioÌ„ neither is the bread only without Christes body neither the body only without the Sacramental breadâ— A threfolde error of men touching the sacrament of the supper August in Iohn Tracta 26. Christe did affirme him selfe to bee the bread which came downe from heauen exhorting vs to beleeue on him for too beleeue on him is to eate the liuing bread Cyril Anathe 11. Doest thou pronouÌ„ce this our SacrameÌ„t to be maÌ„s foodeâ— and vrgest the mindes of the faithful irreligiously to grosse and carnal thoughts doest thou practise to discusse by mans sensual reasoÌ„ the things which are conceaued by only and most exquisite faith August in Ioh. tract 2â— Why doest thou prepare thy â—ooth and thy belly Beleeue only thou hast eaten for to beleeue on him is to eate the â—read of life Theodorete Christe did dignifie the signes which be seen by calling them his body and blood not chaunging the nature but adding therevnto grace The reseÌ„blance betwiâ—t tâ—e sacrament and the bodie of the Sacrament Beda in LucaÌ„ cap. 22. Bycause bread doth comfort mans hart wine doeth make good blood in the body therefore the bread is coÌ„pared to the body and the wine to Christs blood mystically The â—ustifying of faith is established chiefly in the Sacrament OrigeÌ„ in Leu. cap. 7. The Lord did not put ouer nor commaunded to be reserued til the morow the bred which he gaue to his disciples saying Take ye and eate ye The fruit and efficacie of the Lordes passion August de doctrina lib. 3 cap. 16. This is a figuratiue speeche commaunding vs to participate with the Lordes passion and thankefully and profitably to lay vppe in our most gratefull remembraunce that Christ suffered his passion for vs. Gelas. coÌ„tra Eutichetem The substance of bread and wine doth not cease and without doubt the ymage and similitude of the bodie and blood is celebrated into the action of the mysteries Augusâ—â—n in â—is 22. Epistle to â—oniface There can be no sacrament of the body at all without bread The outwaâ—de substance of the bread * August de ciuit deâ— li. 18 capâ— 48. After a certaine maner doe all things significant represeÌ„t the properties of things which they do signifie The bread is the Sacramâ—nt of the bodie that is to say The bread is after a sacramental maner the bodie Of the thing it selfe which is signified by the Sacrament Bernard de sanctâ— Mart. A Sacrament is called an holy signe or â—n holy secret Irenaeus aduersus Valentiniaâ—os lib. 4. cap. 34. The earthly bread receiuing denomination of the word of god is no more common bread but is made a Sacrament which consisteth of two things earthly and heauenly The SacrameÌ„t The thing of the sacrament * Basil in Psal. 33 Bicause our Lorde is the true bread and his flesh meate in deed it is necessarie that the delight which is receyued by the eating of that bread should through our tast become spirituall vnto vs. Lib. 4. dist 8. Why it is called by Ierome the spiritual flesh of Chrisâ— Lombardâ—â— assertion Ambros. de mysteriis Christ is in that Sacrament bycause it is the bodie of Christ. Therefore it is not corporal food but spiritual Whervpon the Apostle speaking of the figure therof Bicause our fathers did eate the same spiritual foode For the bodie of Christ is spiritual The bodie of Christ is the bodie of a diuine spirite De consecr dist Lombard confuted * Ambros. de Sacrament lib. 4. cap. 4. Euen as thou hast receyued the likenesse of death so doest thou drinke the similitude of blood Lombard against himselfe Take away the similitude and it can be no sacrameÌ„t but take away the bread and then all the siâ—ilitude ceaseth â—rgo Take away the bread there can be no Sacrament Metonymia a â—igure whereby one thing beareth the name of
doctrine into the poyson of their opinions into their impietie of religion into the laberinthe of their traditions and into the monstrâ—ouse misshapen orders of cloysterers and Regulers finally when I doe throughly consider the liuely fountaines of Euangelicall sinceritie and doctrine Apostolicall troubled and defiled in most filthy maner by theÌ„ and the chiefe and onely authour thereof the Pope of Rome I become not a litle doutfull in mine imagination whether the tyrannie of the Turke haue more grieuousâ—y wounded the Christian common weale or the docrine of the Pope hath beene more preiudiciall too the Gospell of Christ whether the Turkishe â—ury either the Popes flames and fagottes or his crafty conspiracies haue swallowed vp and deuoured more Christians And yet neither doth this milde and catholike father relent from his crueltie but rusheth on much more rudely not only vpon the soules but also vpoÌ„ the very throates of Christians more horribly raging with slaughter butâ—herie against the faithfull theÌ„ the most rauenous Turke in the world If the cause of this horrour were now to be rendered might we be so bolde to learne of your holines for the honor of your supersacred myter O reuerend father what reason or matter did first enduce you or euen now yet enforce you to so great disorder outrage What say you what bring you what do you alleadge wherein you may worthely accuse vs or wherein we ought not much rather coâ—demne your fatherhood what hath any of vs deserued worthy of these tragedies what haue we euer practised any force against you or haue we euer lyen in wayte for your life haue wee at any time attempted too despoyle you of your citie or tabernacle If not why may it not be lawful for vs quietly to enioy our poore cotages without your comptrollement for you endeuour as much as in you lieth not onely to exclude vs from out our cities countries wherin wee remaine but too bereaue vs our liues also With the smart of al which outrages raysed by you your fraternitie as many other nations haâ—e bene heretofore grieuously punished so also not long sithence both Fraunce and Flaunders yea and Scotland also and of late noâ—e likewyse her neere borderer and neighbour Irelande to speake nothing meane whiles of her neerest neighbour England which seemeth euen at this present to be circumueÌ„â—ed with the crafty vnderminings of you and your complices and to stande in no small danger vnlesse the heauenly maiestie preuent your treacheries betimes For what thinke you that your crafty councels though cunningly coucht and packt together bee vnknowen vnto vs that wee vnderstande not what you haue done what you doe what you shoote at whome yee seeke to vndermyne what your deuises be at home what your driftes be abroade what you and your confederates whisper together And put the case that these your couert conceipts be hidden from vs which you suppresse with silence what will you so blindfold the eies of Gods maiestie that hee may not be able to see into your close coâ—celed villanies and make them more open then the day light But I beseeche you sir if the Turke supplyed the place of the Pope in Rome at this present woulde make speedy prouision by all meanes possible to roote vs and the whole name of Christians out What more horrible attempt could he procure for our vtter ouerthrowe or if we our selues were miscreantes and Turkes not Christians how could you possibly hate vs more deadly or persecute vs more furiously But I surcease from farther complaintes though iustifiable enough against you that I may the better prosecute the matters that apperteine more properly to our purpose for I do right well perceiue whereunto all this your whotte contention and troublesome broyles doe aspire at the length To witte either by pollicie to allure vs or by compulsion to hale vs too the doctrine and faith which you cal catholike Go to may we know if it please your fatherhood what kinde of catholike doctrine this is wherâ—unto you call vs. To relent now somewhat of that contentious kinde of quarreling and to coÌ„ferre with you nowe not as moued with any malice against you as I may iustly enough but to debate the controuersy pleading it as it were at the barre against you according to the equitie and truth of the cause by substantiall matter rather then frutelesse wordes Imagine therefore with your selfe holy father that you sitte not now in your consistory at Rome as iudge of your owne cause but to be araigned as guilty of the crime before the maiestie of Christian princes in a certen publike and generall councell before whom you ought long sithence haue byn put to your purgation Come of therefore you reuerende and holy bishop for y e loue reuereÌ„ce you beare to S. Peter who cooÌ„maÌ„deth you to reÌ„der a reason of your faith to theÌ„ that demaÌ„d it of you Tel vs fraÌ„kely opeÌ„ly what maner forme of faith is that at the length which you obtrude vpoÌ„ vs on this wise y t the vnlettered may also vnderstaÌ„d it What wil you driue vs to this point first to make vs â—o acknowledge the Pope of Rome for Christes vicar on earth the only lord of Christian vniuersalitie But this first demaund of yours the Lord him self doth countermaund who assigneth lordship ouer natiâ—ns properly vnto kings assubiecteâ—h Apostles to ministery forbidding theÌ„ al maner of mastery It shal not be so amoÌ„gst you but he that wil be greatest amoÌ„gst you shabe your sâ—ruant what can be more manifest But against this is a reply vrged here of the person of saint Peter whome they reporte to haue bene the chiefe of the Apostles But what do I heare did Peter euer arrogate vnto him selfe any soueraintie ouer the Apostles or did hee euer affect vniuersall dictatorship ouer the congregation of Christians Or if he had so done would the Lorde haue euer permitted it who neuer presumed of any such lordlinesse in him selfe nor could abide it in his other disciples nay rather did vtterly forbid it by words by signes by example by all possible and manifest demonstrations And doe you yet after so many so manifest and so approued testimonies dreame still of a princely seignorie ouer Christes churche What is your other demande then That we cappe kâ—eele vnto reuerently worshippe and call vpon hee saincâ—es and shee sainctes which the Romishe Canons haue in their kalender registred for sainctes and procure them to bee our proctours and aduocates before God But the holy scripture doth direct vs but to one only mediatour in heauen who alwayes liueth saieth Paul to the ende he may make intercession for vs. That we should proâ—trate our â—elues before pictures and images That wee should gadde on pilgrimage to stockes and stoanes the holy scriptures do call you from nothing more earnestly That shauelings and votaries be restrained from fâ—ee libertie to marry eating flesh
on fridayes lent The Apostle doth call this The doctrine of Deuils That we should for the cleansing of our sinnes flee to masses and propiciatorie sacrifices It is horrible saâ—riledge directly against the office and glorie of Christ who onely and alone is appointed by the scripture to be the propitiation for our sinnes That by auricular confession enioyned penance the fetâ—ers of sinne may be loased and the fier of purgatorie qnenched The Gospel of Christ teacheth an other doctrine which wil take notyce of no sacrifice nor clensing of sinne but of the only death and passion of Christ Iesu. And hee saieth S. Iohn is the propiciation for our sinnes Likewyse S. Peter That through his name all that beleeue in him shall receaue remission of sinnes To the same effect wee heare out of the Euangelical doctryne that wee bee iustified through fayth without woorkes But the Popes dulcymer soundeth otherwise which sâ—eming as it were to yeelde some little interest of iustifying to faith yet transposeth the chiefe perfection therof vnto works Christ doth make this proclamation he that beleueth in me hath euerlasting life But the Popes prelates cry out That ther is none other passable way to heauen but which is procured with holy woorkes and passing integritie of life Paule doth pronounce hee is our righteousnesse meaning that all bee accompted for righteouse as many as beleâ—ue in Christ. These iolly fellowâ—s doo vrge against him that we become righteouse not by the meane of our beliefe in Christ but in that we bee righteousely doing workes yet peraduenture they wil not deny this That Christ is our righteousnes but the meane whereby hee dooth iustifie vs they allowe noâ— Christ by fayth the Papistes by woorkes Christ freely the Papâ—â—tes not without condition of charity annexed Whereas Christ dooâ—h cure vs in like manner as the serpent in olde time did heale the wounded which was done by only looking vpon it This can not the Papistes away withal in any wyse Moreouer whereas wee bâ—e taught by the woords of the scriâ—ture that by one oblation they are made perfect which be sanctified for euer The Pope doth deny that there is but one only oblation vnlesse Christ be dayly offred for a sacrifice to his father in their propiciatory masses Christ instituting his last supper intoo the remembraunce of his body and blood did distribute to al ingeneral the bread and wyne withal and commaunded the same to bee done in lyke maner The Pope commaundeth otherwise to deliuer the people one parte of the sacrament only without the wyne Christ departing from the earth did promise that hee woulde send an other comforter that the Church shoulde not want a comforter to supply his absence And dare the Pope not beeing satisfied with the holy spirite of Christ whom Tertullian called by the name of Christes vicar presume to cal him selfe Christes vicar or shall wee beleeue him in his presumption Paul doth deny them to bee partakers of Gods righteousnes which doo seeke too establishe their owne And with what edge dare these Romanists which carue out their owne righteousnes so greedily conceaue too partake with Gods rightuousnes The same Paul teacheth That Christ is the ende of the lawe vnto rightuousnes to al that beleeue But let vs see this notable famous schoole of Rome to what end it leadeth vs what way it carryeth vs. Forsooth not from the lawe vntoo Christ not from woorkes vnto faith not from faith vnto righteousnes but setting the carte before the horse euen as though the ende of the lawe were not Christe but the marke of Christ were the lawe haling vs backewarde from faiâ—h to woorkes from the Gospel to the law from the spirite and truthe to shadowes to coapes to annoylinges to shauings to holiwater to stagelyke gestures to ceremonies to rytes to outwarde geugawes to obseruaunces of places times persons and succâ—ssions too mens traditions and constitutions too penitentiary satisfactions from these to rightuousnesse and in fine from Christianitie too Iewishnes so that besides onely circumcision wanteth nothing to make vs appeare the disciples of Moyses rather then the disciples of Christ. The Lord dooth commaunde vs in a certaine place to searche the scripturesâ— bycause saieth hee they beare witnesse of mee The Pope dooth forbyde that Not permitting the people to reade in their owne house nor too heare in the Churches so much as the promise made vnto them in their baptisme but in the toung which they vnderstande not Christe in his Gospel can in no wise disgest them which say Loe heere is Christ Loe there is Christ. And what els doth the Pope if not in woordes yet in very deeds who commaundeth al Christians ingeneral to become subiect too Peters chaire which chayre may bee placed no where but in Rome as though Christ or Peter doo make their aboade no where but in the Citie of Rome or at the least wyse more readyly there then else where Lyke fable to this is that other whereas all manner of woorshipping God aright is not tyed too any heâ—gâ—h of hils or famousnes of ciâ—ies that the heauenly maiesty is most rightly called vpon in that place wheresoeuer he is worshipped in spirit truthe The Pope of Rome doth make a far other minglemangle of this spiritual worshipping god not only with inâ—umerable Idols shapes of earthly creatures but skatâ—ereth the same abroade into manifolde infinite seates of pilgrimages stations hilles temples and places As though the only authority of Câ—rist coulde of it selfe auaile very litle vnlesse it were vnderpropped with ruinous pillers of Saincts or as though Christ were not able to mynister helpe in al places indifferently being prayed vntoo with lyke affectioÌ„ of religioÌ„ EueÌ„ so they which gadd to Rome to visit the tombe of Peter and Paul or raunge to Compostella to see S. Iames or which doo conceaue in their mindes that the Sainctes be more effectual in one place then in an other what say they els then loe here is Christ loe there is Christ. If the heauenly father doo require such woorshippers which woorshippe him in spirite and trueth to what purpose serueth so special a prescription of stations and holy Seas so greate and tediouse chace rechace hither and thitherof pilgrims for deuotion sake Hithertoo haue I disclosed the maskinges of the Popish religion though not al that I could yet as many as wil serue our present purpose sufficiently ynough Nowe that I may bee so bolde to leade the Pope home too his owne person I will call him backe to the very roote of his progeny and stocke euen to Saint Peter himselfe whome as hee vaunteth to bee the founder of his Sea so will I vouche the same against him for a witnesse too confounde his doctryne This therefore do I demaunde of this good Syre whether Saint Peter ought to bee numbered in the number