IF this our famous realme of Englād hath manye Englishe enimies, if it bréede and nourish such as lokes and hopes for y^e subuersion of the good & peaceable estate therof: And if many that are carefully defēded therin by our most gracious & merciful Prin­ces, are apparaunte enimies to hir grace, and to this our countrey: Then no maruel though it should haue a great sort of forraine foes: Then it is vnlike that strangers (borne and bredde out of it) do wishe that it should prosper: and thē how may it be thought, that stran­gers (not defēded by hir maiestie) shold be faithful friends to hir, & to hir realme? for if one hate his natural mother y^t nourished & brought him vp: Thē it is not like y^t one shold loue his stepmother that neuer did any thing for him.

And now for that it is wel known by tryal (not surmised by heare say) that ther are such mētioned english enimies, as wel dwelling among vs, as also rainging abrode in o­ther Countreys, (which is no lesse griefe to hir grace, than sorrow to hir louing subiects) I, (for the zeale I owe to my prince, for the loue of my Countrey, and for the [...]are I haue of the the carelesse case of many, and as one more willing than méete,) haue writtē vnto al you that are such English enimies, as wel in England as elsewhere, this earnest per­swasiō, which if you wil as aduisedly read, as I haue wil­lingly written, I doubt not but that you will (or manye of you at the least y^t God hath not cleane giuen ouer, or whō the diuel hath not vtterly blinded or bewitched) of english enimies, become English friends, and of disobedient peo­ple, true and obedient subiectes. Besides y^t, you shal plainly [Page 2] an [...] perfectly sée, the wrong way you walke in, how you wishe your owne woe, séeke your owne sorrowe, and de­sire your destruction. Al which if you auoide therby, I hope you wil not be vnkinde and vnthankeful to him, that is so zealous and careful for you. Yet for al that, I loke for none other, but that some of you (more wilful than wise, & more churlish than curteous) wil hate me spitefully, for that you ought to loue me faithfully. But suche shal haue no more cause to do so, than the théefe to hate him y^t perswades him from stealing. If any be angry bycause I name English e­mies, it is a great presumption, such are not of them whō we count to be English friends. As I haue written to ma­ny of you, and yet doe not know you: so I wish you maye know your selues when I touch or iustly reproue you.

They that are English friends & friends to England, wyl not be angry bycause I name English enimies, for that I do not touch them: but they y^t are Englishe enimies, & are such enimies to England, wil stur bicause I do pinch them. But be not angry, for if we haue such English enimies (as I am sure we haue) then I must néedes cal them Englishe enimies, if I cal them by their right name: for if I shoulde cal a théefe a true mā, or a harlot an honest womā, I shold misname thē. Therfore I know no fitter name for a tray­tour than a traytour, for a drunkarde than a drunkard, for a Pyrate than a Pyrate, and so for an English enimie thā an English enimie. But if it grieue you to be called thus, then let it grieue you to deserue to be called thus. And whē you do chaunge your conditions, we wil then change your name. For if you wil obey louingly and willingly your merciful and peaceable prince, then you shal be called true and louing subiects: And if you wil vnfaynedly wish & pro­cure the quietnesse and commoditie of England: we wil then cal you English friends. But being now cleane contrarie, we cānot choose (& y^t with grief of hart) but cal you English enimies, English for y^t you were born & nourished in Eng­land: & enimies for y^t you enuy the peaceable and quiet go­uernment [Page 3] therof, wishing & séeking an alteratiō of y^e same. How proue you y^t? may some of you say (as some haue sayd alredy) y^t we do so? howso [...]uer I proue it, your own words proues y^t do say so, that you take your selues to be of y^e same nūber: for as your stinging doth cause you to kicke, so doth your kicking make you be known. And that there are such English enimies y^t do enuy this our peaceable & quiet go­uernmēt of Englād, & wish an alteration of y^e same, it is not hard to proue, vnlesse it be hard to proue y^t the sun is vp at noone. Therfore mark me wel, for I wil now proue it. We haue (thanks be to God) a most wise & merciful Princes, vnder whose gouernmēt (through Gods goodnesse) we haue had such a plentie & peace, as neuer hath bin y^e like in this realme: And yet there are a great sort (I feare) within this Realme, that loue not hyr maiestie as they oughte, feare hir not as they should, nor obey hir according to their du­ty. For how can they loue hir that despise hir godly procée­dings? how can they fear hir, that contemne hir decrées? & how can they obey hir, y^t obstinately break hir good orders? Now it is wel known, y^t there are many born & bred with­in England, y^t despise & obstinately refuse to follow hir god­ly procéedings, set forth according to gods worde, & they y^t despise & refuse these hir procéedings, are sory they cōtinue so long, & they y^t are sory therfore, would gladly haue other orders (much worse) in their place, and they y^t would haue other, wish y^t hyr graces procéedings were displast, & they y^t wold haue thē taken away (which they know wil not be so lōg as hir grace doth raign) do wish hir (being our head) to be cut off, or els hopes of hir short life. But al their heads y^t wold haue it so: (how many soeuer they be) I wish stood on one necke, y^t they al might be cut of at one stroke. Now you may sée, y^t I haue proued y^t there are such English enimies w^tin this realm, for if these be not English enimies, y^t loue not their princesse, y^t ar sory she liues so lōg, y^t wish hir deth or short raign, & y^t wold haue an alteratiō or rather subuer­tiō of this our most happy & quiet state: if these I say be not [Page 4] English Enimies, yea and great enimies to England, then I know not what to name them, vnlesse I should call thē English Rebels, for English friends or good subiects I am sure they are not. Therefore to you Englishe enimies that are wilful, obstinate, and determined Papists, I chiefelye do write, for no other English enimies haue al these afore­sayde markes or conditions but only you.

I doubt not but that some of you wil be offēded with me, for calling you English enimies, for y^t you would séeme to be as good English friends as y^e best, bicause you are great enimies to England, therfore I cānot wel cal you Englishe friends, or friends to Eng. Which I am most sure to proue hereafter, if that be not sufficient y^t I haue proued before.

It is wel known, y^t the Pope is enimie to our Quéene, his lawes are repugnant to hir lawes, and his religion is contrarie to hir religion, (which is the Gospell and Gods word) now if any that is borne within England doeth ear­nestly loue the Pope, then they cannot faithfully loue the Quéene, if anye of them obey the Popes laws and decrées, they must néedes disobey the Quéenes lawes and orders: And if they imbrace and loue the Popes religion, then they must néedes forsake and de [...]pise Gods worde, the Quéenes religiō. Now for that you y^t are Papists are such, then you are rather the Popes louing seruaunts than the Quéenes true subiects. And if you be not true and louing subiects to our Quéene, who vnder God is the chief staffe & stay of the peaceable & prosperous state of England: then you cannot be friendes but enimies to England. And thus I trow I haue proued that you are English enimies.

Mark again, Christ sayth (who is to be beléeued) No mā can serue two masters, Ma [...] ▪ 6. for either he shal hate the one & loue the other, or else leane to the one and despise the other. By these words of Christ (who cānot ly though the Pope may erre) al English persons that loue the Pope and his religi­on, must néeds hate the Quéen & hir religiō: or if they leane to the Pope and his religion, then they despise the Quéene [Page 5] and hir religion: Therfore (if it be construed to the best) all you that are Papists, for that you do leane to the Pope and his religion, do dispise the Quéene and hir religion. And I thinke you owe no great loue where yée dispise. And so if you hate or despise the Quéen (whose life as I saide is the prosperitie of England) then you cā not be friends to Englād, but enimies to England. And thus (by Christs own words) you must néeds whether you wil or no be english enimies. I grant there are many other English enimies, yet al that may properly be called English enimies, are not enimies to England, for al they that are born in England, that hate the diuell, wickednes & sin, & that are enimies to them that are enimies to England, may in a right sense be called English enimies, of whom I neither mean, neither haue I any iust cause to write (for though they may be called English Eni­mies, yet they are friends to England.) But I meane y^t they are English enimies y^t are hurtful to England, wherof there are many besides you, but not such as you. Our théeues are English Enimies, whereof many steale for necessitie: Un­thrifts are english enimies both to themselues & to other, for that they spend wastefully on thēselues that other haue néede of: Drunkards are english enimies, but are most of al their owne foes, (vnlesse they kil or hurte anye in theyr drunkennesse) besides many other such like enimies: yet al these with many other, are not suche english enimies (vn­lesse they be Papists withall) but y^t they loue their Prince, obey and followe hir godly procéedings, wish hir a prospe­rous raigne, and would fight (if néede were) for hir grace, and helpe to defend this their countrey from hir foes: which may be counted as friendes in comparison of you that are such papisticall enimies. For though there are many Eng­lishe enimies, as théeues, murtherers, pyrates, coyners, clyppers of mony, and counterfayters of the Quéens seale, with diuers other: yet you that are obstinate, disobedient and determined Papists, are the most earnest enimies to England of al other, for if the Quéenes Maiestie shoulde en­rich, [Page 6] set in authoritie, or promote, the said théeues, murthe­rers, pyrats, coyners, clippers of mony & counterfaiters of hir highnesse seale (vnlesse they be Papistes withall) they would thanke hir, loue hir, obey hir, & obserue hir lawes, & so of English enimies become English friends, whiche you that are peruerse and determined Papistes, woulde neuer do, though hir Grace should do so to you: For as Harlots that loue other better thā they loue their husbāds (though their husbands loue them neuer so well) set al their whole mind, deuises, and studies, how to be rid of their husbāds: Euen so you that are obstinate and determined Papistes, (that are spirituall fornicators) though the Quéenes Ma­iestie should giue you great liuings, set you in aucthoritie, or highly promote you: yet for all that youre chiefe minde and studie would be, how to be rid of hir Grace, howe to displace hir, and how to haue a Papist to rule in hir roome: whereby you might at your owne libertie commit spiritu­al whordom with Idols, Images, & the Masse, which you loue better than youre owne louing husbande Christe the sonne of God. And thus let the Quéenes Maiestie doe for you neuer so much, yet you wil not be Englishe friendes, but vtter enimies to hir Grace and to England youre [...]wne natiue country: vntil of peruerse Papists you become per­fect Protestants, whiche is altogither my drifte. Yet I be­séeche you marke this, and consider it well, thoughe verye néed compel the aforesaid (for the most part) to be théeues, murtherers, pyrats, coyners of money and such like, to bée English enimies, which may and do dayly become english friends: yet there are such lawes for them, as therfore they are put to death. But for you that are obstinate & disobediēt papists (that are so great enimies to England without néed) and that nothing can reclame to be friends to England: our most milde and merciful Quéene as yet, hath made no such law to put you to deth, nor gréeuosly to punish you, though you deserue deth a gret deale more (al things wel weighed & considered) than any of the other english enimies do. For [Page 7] if one that clippeth or diminisheth y^e Quéenes coyne, wher­on hir Image or picture is but printed or stampte, is wor­thily called a Traytor, & by law therfore is hanged, drawn & quartred. Then, are not you worthy to be called Tray­tors, & deserue death, which procure, wish, or desire by any meane, the displacing of your Prince, the destruction of hir person, the alteration of our most quiet & happy state, the calamitie of your countrey men, the confusion of the com­mon wealth, and the ruine of this oure worthy reaime of England?

If he that counterfeteth the Quéenes Maiesties seale for some priuate profit (breaking thereby but one parte of hir laws) is a traytor, & is therefore put to death: then are not you that are obstinate and disobedient Papists, traytors, & deserue death, that hate your Prince without any cause, & that withstand & disobey al hir god [...]y laws & procéedings? in the louing and obeying of whom, & the kéeping & obser­uing of whose laws & orders, hir Graces safetie, the preser­uation of hir person, the conseruation of the common wealth, and the prosperous state of this realme doth chie­fly depend?

If hereby you wil not willingly sée what you are, I feare againste youre willes you will féele hereafter what you are.

Open youre eyes therefore, and sée what a mercifull Quéene you haue, that euer since she began to raigne, hath rather mercifully without law sought to winne you, than cruellie by law to enforce or wound you. Thinke not, by­cause she suffereth you, that therfore she cannot punish nor execute you? (which if some of you sticke not to say openly, many of you (I beléeue) thinke the same priuily.) Thinke not, bycause she hath made no lawe for you, that therefore she can make no law for you? for the Quéens Maiestie hath as great power to punishe the Idolatrous Papistes in hir Realme,4. King. 23 as King Iosia had to burne the Priests of Baal in his realme.

[Page 8]King Asa and his people made a couenant and swore not onely to séeke the Lorde to cleaue vnto hym and to hear­ken vnto his voice, but also, that who soeuer didde not so, shoulde be slaine whether he were small or great, man or woman: which couenant he performed and broke not. And is not our Princesse Quéene of England as wel as Asa was King of Iuda? And hath not she as great power in hir king­dome as he had in his? And if God was well pleased wyth King Asa for making and performing that couenant (as hée was indéede) woulde he then be angrye (thinke you) with Quéene Elizabeth if she made the like and performed it? I thinke not. But our merciful Quéene (though she hathe set forth the very true law of God as spéedily, as earnestly, and as zealously, as eyther king Asa or anye other Ruler hathe done, to be followed and obserued throughoute hir whole Realme) hath not made any such couenaunt or lawe to slea or kil them that do not followe and obey the same.

But consider this well, if the Pope (not appointed by Gods law to raigne and rule as he hath done and doth) may murther and kill, (as many of you thinke he may) the pro­fessors and folowers of Gods word (being not his subiects) for disobeying his law deuised & inuented by man on earth, and procured by the Diuel: Then may not we thinke, that our Quéene appoy [...]ted by God and allowed by his word to raigne ouer vs, may lawfully kil and put to death the Ido­latrous Papistes hir subiectes for wilfully disobeying and withstanding the law of God that came from heauen, bée­ing long sin [...]e taught vs by the Prophets, by Iesus Christ the sonne of God, and by his Apostles, moued and procured thereto by God the holy ghost?

Therfore I beséeche you weigh the milde nature of our gratious Quéene, (the mother of Mercie) that doth not vse the iustice she may: and marke your holy father the Pope (the Captain of Crueltie) that vseth [...]he iniusticie he ought not.

I pray you, is not our Elizabeth Quéene of England aswel [Page 9] as Quéen Mary was? what power, what iurisdiction, what auctoritie, what superioritie, what excellencie, and what else hadde Quéene Mary, that this our Quéene Elizabeth hath not? Quéen Mary was King Henry the eights daugh­ter, so was our Quéen Elizabeth: Quéene Mary was King Edw. sister, so is Quéene Elizabeth: Q. Mary succéeded hir brother King Edward, so dydde Quéene Elizabeth succéede hir sister Quéene Mary: Quéene Mary was lawful Quéene of England, Quéene Elizabeth is as lawful Quéene of Eng­land, (I wil not say more) Quéene Mary put downe Gods worde planted by hir brother, and set vp Papistrie and I­dolatrie and obeyed the Pope: Quéene Elizabeth putte downe Papistrie and Idolatrie planted by hir sister, and o­beys God: Quéene Mary vsed hir harmlesse and obedient Subiectes cruelly, and putte them to death that professed Gods word: Quéene Elizabeth vseth hir wicked and diso­bedient Subiectes mercifullye, and suffereth them to liue that professe and stiffely defende Papistrie and Idolatrie the doctrine of the Diuel.

These comparisons duly considered, your Quéene Mary did not muche excell oure Quéene Elizabeth, (vnlesse in crueltie and burning hir harmlesse subiects.) Nowe, if Quéene Mary might put to death hir humble and harme­lesse subiects for professing of Gods worde: then I can not sée but that our Quéene Elizabeth maye as wel execute hir stubborne and disobedient subiectes (whiche she as yet ne­uer did) that withstande Gods worde, and wil néedes fol­lowe Papistrie and Idolatrie.

And further, if Quéene Mary hadde a lawe to burne the seruauntes of God, that were obedient to hir, concernyng their worldly duty, and neuer meant hir harm: Then why may not our Quéene Elizabeth make a law to execute the Popes seruants, (that are bound to be hir louing subiects) which are disobedient vnto hir, and that séeke, procure, de­sire, and wish hir death and destruction?

Therfore be thankfull to God that hath giuen you and [Page 11] vs such a merciful▪ Prince to raigne ouer vs, & loue & ob [...]y hir that gyueth you, for Iustice mercy, and for extremitie, lenitie. And now, as hir Grace doth refraine fcom that she may do: so prouoke not hir highnesse to that she can doe. And as I saide, thinke not that hir Grace can not vse the sworde againste you, bycause she hathe not vsed it: for, if you thinke so, you do not only deceiue youre selues, but also do much abuse hir Maiestie, in that you séeme thereby, to make hir a Prince without power: whereby you are vnworthy of the great mercy she shewes vnto you.

What seruant is so foolishe to thinke (much more to say) that bycause his Maister doth not beate him for his faulte, therefore he can not beate him? Bycause the mercifull fa­ther doth not beate his sonne for his offence, that maketh not that he can not beate him for the same. Shall hir cle­mencie and mercie make you thinke in hir disabilitie? Therefore, if anye of you thinke so, (as I beléeue some of you haue said so) you are not worthy of suche a mercifull Maistresse that vseth you so. And I am sure that it is the spirite of vnthankfulnesse, the spirite of blindnesse, the spi­rite of errour, or rather the spirite of the diuel that makes you say so.

Thinke not I beséech you, that I haue written this for that I woulde haue the Quéenes Maiestie to withdrawe hir mercie from you, and to vse you with crueltie (whiche is contrary to hir milde and merciful nature, if anye other way would serue) for I do it (as the Lord knows my hart) to make you to sée and vnderstand hir great mercy, lenitie, and gentlenesse towards you, thereby to win and allure you frō obstinacie to obediencie, from ingratitude to thāk­fulnesse, from ignorance to knowlege, & frō error to truth.

It may be, that some of you wil saye, that you loue the Quéene as wel as we, and wishe the commoditie of youre country as wel as we: If you do so, then you wil not pro­cure nor wishe anye forraine foes to come into anye of hir Graces dominions, to help, aide, or succor any rebelles or [Page 10] traytors against our Quéen, neither wil you be glad when you heare that any such are aryued or come into anye of hir highnesse dominions to fight against hir: neither will you reioice if they and the rebels shoulde prosper againste oure Quéene and country. But if you hearken for their comming in to fight against hir Maiesty and hir louing subiects, or to aide rebelles againste hir: or if you reioyce that they aide or helpe traitors against our Quéene: or if you desire, that they & the rebels may get the victorie of hir, and hir louing sub­iects (as I feare many of you haue done, and yet doe) then whatsoeuer you say you are, I am sure you are not true sub­iects, but traitors to your prince, & no friendes, but enimies to England.

Did none of you reioice that the forraine foes ariued in Ireland of late? were none of you glad that they aided the re­bels there against our Quéene and hir louing subiects? And were none of you sory for their euil successe and ouerthrow? you in your consciences know whether you do thus or not, whether you are such or not, whether you reioyced that the forraine foes ayded the rebels in Ireland or not: And whe­ther you were sorie that the Quéenes Maiestie and hir sub­iects did vanquishe them or not.

And if you be suche English enimies, then why shoulde England harbour hir enimies? why should Englande foster hir foes? why should England maintain them that mean hir mis­chiefe? And why should our Quéene defend them that desire hir destruction? Nay rather, why doth she not cutte them off that woulde be a confusion to hir and to hir countrey?

The fewer such were in England, the happyer were Eng­lande: the sooner they were rid out of Englande, the better it would be for England: And if there were none suche in Eng­land, then God would be wel pleased with England: There­fore they that wil not be true to the Quéenes Maiestie, and to England, God send them short life or soone out of England: for England were better haue their roume than their thrōg, their absence than their presence, & their death thā their life.

[Page 12]Therfore to you I chiefly write that the diuel hath bewit­ched with Papistry, that fond and ridiculous Romish religi­on, whose blindnes I bewaile, and whose follie I lament.

Consider I beséeche you, if you be suche as before I haue described, are you not then English Enimies? your practi­ses haue proued it, your murmurings do manifest it, youre disobediencie declares it, youre obstinacie doth open it, and some of your treasons haue tryed it. Therfore how can you thinke wel of your selues, that enuy the prosperous raigne of so peaceable a Prince, that wishe the sorrowe of youre Soueraigne, your selues, and of al hir subiects: that to haue your péeuish pleasure performed, would haue the quiet state of your coūtry subuerted, and that would prefer & plant pa­pistrie, and displace the pure worde of God. But if you be so wilful (which is incidēt to your religion) y^t you wil not yéeld y^t you are English enimies, yet I trust you will not deny y^t you are English Romanists, which is, y^t you haue English bodies, and Romish harts (wishing rather you had Romish bodies & English harts) so that it appéers, though youre bo­dies be in Englād, your harts are at Rome. Therfore we shold be in good case to trust to such fellows to fight againste oure foes (if néed were) that haue their harts & bodies so far asun­der: for, if a souldior be in the field & his hart at home, he wil fight but faintly: so I thinke we should find but faint-harted souldiors of such of you (if it came to fighting) (nay I pray God you change not then your cowardly harts into coura­gious stomacks, & become furious fighters on our enimies sides against thys your owne country.)

Wel, thoughe oure Quéenes quiet gouerning of you, hir merciful vsing of you, & hir longsuffring of you, can not al­lure you▪ to loue hir, yet I thinke you would like hir a great deale the better, vppon condition, that she woulde giue you leaue to vse the Romish religion, and to haue your Masses, Trentalles, Dyrges, and Pylgrimages, and suche trum­perie, without controllment. Yea but that were as though Pyrates and théeues should say vnto their King or Prince, [Page 13] if your grace wil giue vs leaue, to spoyle whome we wyl, to xoaue where we list, and to steale what we can, we wyll loue you and obey you, or else we wil not, or as thoughe schollers shoulde say to their scholemaister: sir if you wyll giue vs leaue to play when we liste, then we wil take you for our scholemaister, or else we wil not: do you not thinke that these are reasonable conditions for Pyrats and Thée­ues to make to their Prince, or for schollers to make to their scholemaister? of trueth as reasonable and more rea­sonable than yours, that you would in this case require of thée Quéene, and more méete to be graunted. For if men did know that Pyrates and théeues had such a plackard of their prince, then merchauntes would purposely prepare themselues to withstand them with strong ships, wel fur­nished with men and munition, and woulde goe in greate fléetes togither. And also true men would make thē strong houses, hauing guns and crossebowes, to withstande the théeues, whereby the Pyrates and théeues might come to there cost and be killed, and the most harme that Pyrates and théeues could do, were but to take their worldly goods, and perhaps their liues from them, hauing no power to hurt their soules. And the schollers that should haue suche a license of their scholemaster, should themselues haue the worst, which when they were men woulde bewayle, that for vain vnprofitable play that lasted but a while, they had lost most profitable learning, which they mighte haue had all their liues.

But if the Quéenes maiestie should graunt your condi­tion, that is to vse Papist [...]ie and Idolatrie at your plea­sure: that were such a commission for the Diuell against you hir subiectes that thereby he woulde destroy you both body and soule for euer. Whose guns, Ingins, and dartes, you were neuer able to resist, and all for wante of Gods word, which is our chiefest armor and defence against him. And so of hir grace you wo [...]lde demaunde your owne de­struction. If hir maiestie had graunted that condition in [Page 14] the first beginning of hir raigne, to all that would haue re­quired it, I am sure that thousandes at this day, had bin blind and ignorant Papists, that ar now perfit protestāts, prof [...]ssors of the Gospell, and hir most faithfull and louing subiects: for though hir godly orders and restraint hath not brought all from Papistry: yet I am certaine that of them it hath diminished a great sort. For as some of you are al­togither wilful and obstinate, and wil not heare the word of God: so some againe are more tractable and come to the Church, wher, they hearing the word of God, are brought from their blindnesse. And further, if the Quéene shoulde grant you this libertie, and suffer you not to haue or heare the word of God, according to your desires, then hir grant would be the cause that you should be vnhappy: for Christe sayeth, Blessed are they that heare the worde of God and keepe it, Luke. 11. nowe if all they that heare the worde of God are not happye (but they that kéepe it) then all they that heare not the word of God, must néedes be vnhappy▪ and so your desire of your Prince is to be vnhappye: and they that are vnhappy are not the children of God, then they must néeds be the children of the Diuel: and thus you woulde loue or like wel of your Quéene, so that she would giue you leaue to be the children of the Diuel.

But perhaps you wil saye, that you doe not despise the word of God, nor disdaine to heare it, but you would heare it of such as you like of, and not of our Prechers: is that al you can saye? verye well, I am sure that our Preachers appointed by the Quéens maiestie, do preach saluation on­ly by the death of Iesus Christ to such as do beleue in him, they teach that good workes are most necessarie, as true to­kens and signes of a perfecte faythe, they crye out againste sinne, they perswade the Quéenes subiectes to obey & loue hir maiestie, all which I am sure agrées with the worde of God: but if your preachers that you should heare, preache contrarie, that is, that you maye be saued by some other meanes, as by Masses, Trentals, Dirges, or by the Popes [Page 15] pardons, and if they wil animate and bolden you, to diso­bey your lawful Quéene and soueraigne, and wil preache remission of sinnes to all men that will fight in the Popes quarrel, whether it be right or wrong, yea thoughe it be a­gainst their owne King or countrey, you may cal it y^e word of God, but I am out of doubt it is the doctrine of the Di­uel. Therefore (the premisses well wayed and considered) if you shoulde require at the Quéenes hande to vse fréelye the Romishe religion, without checke or controlemente, truely you know then no more what you aske of hir grace, than the sayd Pyrates or théeues do know what they aske of theyr kyng: or the fonde Schollers of theyr Schoole­maister.

But if the Quéenes maiestie could not haue your loue but vppon that condition: then she were better to haue your hatred in denying you, than your loue in graunting you. But what if a king shoulde graunt such a libertie to Pirats and théeues, (as Mogallus did once king of Scots) and the scholemaister to his schollers,Hollenshead Chron. might not wise men iudge that the one were more méete to be a Cobler than a King, and the other more fitter to be a Crow-kéeper than a Scholemaister? yes truely. But though you would moste gladly haue such a libertie: yet at hir graces hands you are neuer like to haue it, which you know wel ynough, for hir grace is too wise and too goodly, to grant for vncertain loue a certain mischiefe. For if hir highnesse should graunt you this libertie, y^t is, to vse your Romish religion fréely, on­ly to haue your good wil and loue, would you then loue hir vnfainedly? I hardly beléeue it, for it wil skant stand with your religion, to loue faithfully a pure Protestaunt (who euer he be) which loues gods word, yea though he liue ne­uer so godly, (nay perhaps therefore you wil hate him the more) for if he be a Papist indéede, (that is a sound & perfect Papist) he wil not stick to carry fi [...]e & faggots, thrée or four myles, yea and further if néede be, to burne a Protestant, though it be his brother, sister, or the nearest kinne or beste [Page 16] friend he hath, or else an haulter to hāg him withal. Ther­fore you may say what you wil, but surely I thinke, that you wil neuer loue hir hartily, vnlesse she should become a Papist, (whiche the Lord forbidde) or vnlesse you become Protestants, (which I beséech God to graunt.)

Is not this a godly religion trow you, that bréedes such charitie in your brestes, making your harts so warme, that you can finde in your hartes so to warme your Christian brother, that neuer after he shall féele any cold? That same religion is it that hath taught you neyther to care for king nor Countrey, that religion is déepe in your breastes that hath wrought this in you, is it not worthy to be embrased, followed, and honored, that teaches true subiects to be vn­true to their prince, and that perswades men to be foes to their Countrey, you may loke a good while in gods worde, or therby you can learne any such lesson. Therefore howe can youre doctrine bee good that maintaines suche mis­chiefe?

Wherfore I beséech you be not wilfully blind, but open your eyes and willingly sée, flie vnto gods worde that will only teache you truely, and cleane not to the Pope for he wil teach you falsely.

I remember that Christ sayeth, that we must forsake fa­ther and mother,Marke. 19. sister and brother, and cleane vnto our wife, but I neuer reade in any part of the Scriptures, y^t we must disobey our prince, refuse hir laws, hate our country, wish or procure our Princes death, and cleane to y^e Pope, whose law is as cleane contrary to Gods word, as black is too white, euil to good, and as the diuel is to God.

King Dauid was no Papist, as appeared by hys obe­dience, [...]. Samuel. 24 for if he hadde bene so, King Saule, when he was priuily with him in the caue, (I beléeue) had not escaped so as he did: but he being a pure Protestante (be not an­grye bycause I call him so, for he fauoured Gods word) wold not lay his hands on him, or hurt the Lords annoin­ted, yet he was as heire apparaunt then to the croune, and [Page 17] was King after the death of King Saule. Nowe if worthy Dauid being such a great estate woulde not hurt a wicked King, being his enimie, and one that sought his death, but honored and obeyed him, then why shoulde any of you to him farre inferior, procure or wishe any harme, or disobey your most louing, mercifull, and peaceable Princes, that tenderly loues her subiectes, and carefully defendes them, being the chiefe and onely proppe, staye, and pyller, of our safetie, quietnesse, and florishing common wealth.

I beséeche God kéepe hir from being in such a snare with some of you, as King Saul was with his seruant Dauid. For then your close meaning would be openly spyed, I feare hir grace should not finde then halfe the fauour at your handes as you haue founde mercie at hir handes: for you that are of the Popes Religion, would not thinke it an offence (as god­ly Dauid did) to hurt the Lordes annoynted. For the Pope is so farre in your Bookes, that you thinke there is no of­fence, but that he can pardon, and that nothing is an offence that woulde please him. So that to please him withall, where he bids you strike, you will not sticke to kill, and to kill where he commaundes, you woulde thinke you did a godly Acte, yea if it were the ruler of a Realme. As though he had a commission, to kill Kings and others at his plea­sure.

Marke how the Pope and king Dauid differs, The Pope will blesse you, pardon & forgiue you (though God will not) and reward you, for killing them that neuer did him harme: But King Dauid caused him to bée killed,2. Sam. 1.15. that killed his mortall enimie King Saule, yea and that at King Saules re­quest. Now which of these two were of the better Religion thinke you, the Pope or King Dauid? which of them wyll you choose? though you loue the Pope neuer so well, yet I hope you will not vtterly cast off king Dauid & Gods Pro­phet. Therefore by Christes doctrine choose the better of them, who saith, you shall knowe them by their workes. Matt. 7.16. Nowe it plainely appeares, that herein the doings of king [Page 18] Dauid, is better than the Popes, (vnlesse murther be better than mercie) then if Dauids doings bée better, then Dauid himselfe is better, and thus to conclude, if you would fol­lowe the better and leaue the worse, then you must followe Dauid and forsake the Pope: Who contrarie to the Pope doth teach you mercie for murther, humblenesse for hauti­nesse, and clemencie for crueltie, and he calles him blessed that delighteth in the lawe of God, Psal. 1. and exercises himselfe therein day and night: whereas the Pope curseth them that exercises themselues in the worde of God, and hydes and burnes the word of God.

But say what we will, and proue what wée can against the Pope, you are so farre in loue wyth him and his holye lawes, and especially his Masse, that you care not though al runne on whéeles, so that you myght haue it here in Eng­lande. You may haue it if you will, there is no penaltie of death on it: Marrie they are some thing dearer than they were wont to be: for the day hath bin that you mighte haue had one for a groate, but nowe they are so deare, that I thinke you had rather steale them priuily, than buye them openly. And I will not say, but that you may steale a Masse in a corner, as diuers haue done: but if you do so, you are verie théeues to God, to your Prince, & to your selues: for thereby you rob God of his glory, the Quéene of hir du­tie, and your owne soules of heauenly felicitie.

O how are you bewitched with blindnesse, do you knowe what mischiefes the Masse would bring with it, if it might be suffred openly and fréely againe in this Realme, I know well you do not: for if you did, you would not be so desirous of it, you would faine haue the drinke, but you consider not the poyson y^t is in it. I may compare you to théeues which construe the best, but consider not the worst. For théeues before they steale, do say among themselues: we shall haue a iolly bootie, it will make vs men for euer, it will buy vs trim apparell, we shall fare like Lordes, and we shall lyue like gentlemen: and so they stay there, and reason no fur­ther, [Page 19] but therewith they consider not how therby they shall offend God (than which nothing can be worse) they cast not aforehand, that they may chaunce to misse of their purpose, and may pay as déerely as though they had it: they do not consider the great shame they may reape therby: they quite forget, that if they be knowne and taken, that therfore they shall be hanged. Thus théeues vse to debate aforehand of al the best that may happen, & leaue out al the worst that most cōmonly doth happen: euen so, you cast in your heads what great comfort and ioy it woulde be to your minde and fond fancie, if you might once enioy here your Masse againe, but you respect not the manifolde mischiefes that your Masse would bring with it, as the great idolatry you should com­mit thereby, the heauie wrath of God you shoulde procure thereby, and the torments of hell fire that you should gaine thereby, for séeking saluation therein, which can be found in nothing, but in the death of Christ, and by beléeuing in him.

Here is inough I thinke, but yet here is not all, for if the Masse come in, shée must haue hir waiting men come with hir also, and what are they I pray you? if you say you can not tell, yet I am sure that I can tell, these they are, marke them well: warres, troubles, discordes, contentions, cruel­tie, miserie, bondage, losse of goods, yea, and losse of liues and libertie, which some of you may haply like them before they are come, but none of vs all I thinke would like them, if they should come.

The Lord kéepe that monstrous Masse, hir relickes, and hir retinue out of this Realme. And I beséeche God prosper our Quéene that hath banished hir, and will by Gods helpe kéepe hir out during hir life, yet you doate so much of your Masse, and of the Romish religion, that you thinke, if you had it here, that then you should haue more plentie, quiet­nesse, and peace, than you haue. Beléeue it who will, for I will not. But if we had it, (as the Lorde kéepe it from vs) you shoulde then knowe it better by féeling, than you will beléeue me by telling. What? doe you thinke y^t the Popish [Page 20] Masse can bring vs more plentie, quietnesse, and prosperitie by Idolatrie, than our worthie Quéene or Maistresse hath brought to vs with Gods worde? if the Diuell doth per­suade you, that it will be so, Gods word doth assure vs, that it cannot be so. Marry, if you coulde proue y^t any one prince of your religion hath raigned so royally, so quietly, so peace­ably, so plentifully, so prudently, so politikely, so prosperous­ly, and so mercifully, with such treasons vttered, such daun­gers escaped, such mischiefes discouered, with subiectes so loued, of the enimies so feared, with such league vnited, and ech where so famed, so long togither, as our worthy Quéene (a professour, maintainer and defender of the word of God) hath done: the better we might beléeue you: but that I am sure you neuer can doe. Therefore as Papistes and we are contrarie in religion: so, if a Papist should raigne ouer you after our Quéene, looke for contrarietie in regiment, and not for the like, as trouble for quietnesse, warres for peace, penurie for plentie, follie for prudencie, vnaduisednesse for pollicie, aduersitie for prosperitie, slauerie for equalitie, bon­dage for libertie, and crueltie for mercie, and so be sure for contraries in all the rest of this our most blessed and happy gouernment.

How fond are you that beléeue that you shall still enioy this your happy state, thoughe you change Gods true Re­ligion, and your mercifull gouernesse? what woman is so foolish, that liued quietly and merily vnder hir first husband that was godlye and vertuous, that will thinke to liue as quietly and merily after with a wicked shrewde and crab­bed husband? who will thinke, that if he change the bright day for the darke night, that yet for al that he shal kéepe the right way, & goe without daunger? none vnlesse mad men or fooles. For chaunge your day for the night, then chaunge your safe going for daungerous stumbling. If a woman chaunge a good and v [...]rtuous man for a crabbed & shrewde husband: then she shall chaunge hir merrie life for a sorow­full life. Euen so if you chaunge your godly and mercifull [Page 21] Princesse, for a wicked and cruell tyrant, then be sure to change your ioy and prosperitie, into miserie and calami­tie. And so likewise, if you change Gods true and most ho­lie worde, for false Papistrie, superstition, and Idolatrie, then assure your selues, you shall change these your won­derfull benefites and blessings of God, into his manifolde plagues and cursings. This assuredly looke for, if you shall haue any such change as you looke for.

They that are not content with a faire hot Sunne-shi­ning day, without Winde or cloudes, but are desirous of change of weather, then they must looke that their change of weather shall be winde, rayne, clouds, frost, snow, stormes, tempests, or lightning and thunder (for fayrer weather thā they had before they can not haue) so your goodlye change that you desire and hope for, must néedes be warres, trou­bles, penurie, aduersitie, crueltie, and such like as before is mentioned.

Now if you will not beléeue me, beléeue y^e word of God, that cannot lye, which plainely declares what prosperitie and blessings they shall haue, that followe his worde and kéepe his commandements: and also the plagues that shall happen to them, that chaunge and turne from his worde, which are written by Moyses the Prophet, & the seruant of God, as followeth:Deut. 28. If thou shalt obey diligently the voyce of the Lorde thy GOD (not the voyce of the Pope) and obserue and do al his commandements, which I do cōmand thee this day, then the Lord thy God will set thee on highe aboue all the nations of the earth, and al these blessings shal come on thee, & ouertake thee, if thou shalt obey the voice of the Lord thy God, Blessed shalt thou be in the Citie, and blessed in the fielde, blessed shall be the fruite of thy bodye, and the fruite of thy grounde, and the fruite of thy Cattell, the encrease of thy Kine, and the flockes of thy Sheepe, bles­sed shal be thy basket and the Dough, blessed shalt thou bee when thou comest in, and blessed also when thou goest out. The Lord shal cause thine enimies that rise againste thee to [Page 22] fal before thy face, they shal come out against thee one way, and shal flye before thee seuen ways. The Lord shal cōmand the blessings to be with thee in thy storehouses, & in al that thou se [...]st thy hād vnto, & wil blesse thee in the land which the Lord thy God giueth thee. The Lord shal make thee an holy people vnto himselfe, as hee hath sworne vnto thee, if thou shalt kepe the commandements of the Lord thy God, & walke in his wayes. Thē al the people of the earth shal see that the name of the Lord is called vpon ouer thee, & they shal be afraid of thee. And the Lord shal make thee plēteous in goods, in the fruite of thy body, and in the fruite of thy Cattel, and in the fruite of thy ground. The Lorde shal open vnto thee his good treasure, euē the heauē to giue thee rayn vnto thy land in due season, and blesse al the workes of thy handes. And thou shalt lende vnto many nations, but shalte not borrow thy self, and the Lord shall make thee the heade and not the taile, and thou shalt be aboue onely, and shalte not be beneath, if thou obey the commaundementes of the Lorde thy God; which I commaunde thee this day to keepe and to doe them. But thou shalt not decline from anye of the wordes, which I commaunde you this day, eyther to the right hande or to the lefte, to goe after other Gods to serue them. But if thou wilt not obey the voyce of the Lorde thy God, to keepe & do all his cōmandements, & his ordinaun­ces, which I commaunde thee this daye, then all these curses shall come vpon thee and ouertake thee. Curssed shalt thou be in the Towne and curssed also in the field, curssed shal be thy basket and thy Dough, cursed shal be the fruite of thy bodie, and the fruite of thy land, the encrease of thy kine & the flockes of thy sheepe, cursed shalte thou be when thou comest in, and cursed also when thou goest out. The Lorde shall sende vpon thee cursing, trouble, and shame in all that whiche thou settest thy hande to do, vntil thou be destroyed and perish quickly, bicause of the wickednesse of thy works whereby thou hast forsaken me, the Lorde shall make the pestilence cleaue to thee, vntill hee hath consumed thee, &c. [Page 23] The Lorde shal smite thee with a consumptiō, and with the feuer, and with a burning ague, and with feruent heate, and with the sword, and with blasting, & with meldew, & they shall pursue thee vntil thou perish: And thine Heauen that is ouer thyne head shall be brasse, and the Earthe that is vn­der thee, Iron. The Lord shall giue thee for the raine of thy lande dust and Ashes, euen from the Heauen shall it come downe vpon thee vntil thou be destroyed. And the Lorde shal cause thee to fall before thine enimies, thou shalte come out one way against them, and shalt flee seauen ways before them. And shalt bee scattered through al the kingdomes of the earth. And thy carcasse shal be meate to all the foules of the ayre, and vnto the beastes of the earthe, and none shall fray them away. The Lord wil smite thee with the botche of Egipt and with the Emrods, and with the scab, and with the Itche, that thou canste not bee healed. And the Lorde shal smite thee with madnesse, & with blindenesse, & with astonnying of the heart. Thou shalt also grope at the noone days as the blinde gropeth in darknesse, and shalt not pros­per in thy wayes. Thou shalt neuer but be oppressed wyth wrōg, & be polled euermore, & no man shal succour thee. Thou shalt betrouth a wife, and another man shal lye with hir. Thou shalt build a house & shalt not dwel therein, thou shalt plant a Vineyarde, and shalt not eate the fruite. Thyne Oxe shal be slaine before thine eyes, and thou shalt not eate thereof. Thine Asse shal be violently taken away before thy face, & shal not be restored to thee. Thy sheepe shal be giuē vnto thine enemies, and no man shall rescue them for thee. Thy sonnes and thy daughters shal bee giuen vnto another people, & thine eyes shall still looke for them euen till they fall out, and there shall be no power in thine hand, the fruite of thy land and all thy labors shal a people eate which thou knowest not. Thou shalte neuer but suffer wrong and vio­lence alwaye, so that thou shalt be madde for the sight that thine eyes shall see. The Lorde shall smite thee in the knees and in thy thyghes with a sore botch, that thou canst not be [Page 24] healed, euen from the sole of the foote to the toppe of thine head. The Lord shall bring thee and thy King, which thou shalt set ouer thee, vnto a natiō, which neither thou nor thy Fathers haue knowne, & there thou shalt serue other Gods euen wood & stone, & thou shalt be a wonder, a prouerb & a common talke among all people whether the Lord shall carry thee: Thou shalt carrie out much seede to the fielde, & shalt gather but little in, for the Grassehopper shall destroy it: Thou shalt plant a Vineyard & dresse it, but shalt neither drinke of the Wine nor gather the Grapes, for the wormes shall eate it: Thou shalt haue Oliue trees in al thy coasts, but shalt not annoint thy selfe with the oyle, for thine Oliues shall fall: Thou shalt beget sonnes and daughters, but shalt not haue them, for they shal go into Captiuitie, &c.

Here you may sée the great blessings of God, promised to his people that hearken to his voyce and obey his lawes and commaundementes, so that they decline neither to the right hand nor to the left hand, to goe after other Gods or to serue them, which blessings most plentifully he hath poured on this Realme of England euer since our gracious Quéene put downe Idolatrie and Papistrie, and set forth the Gos­pell and word of God.

And also here you may plainely perceiue and vnderstand the maruellous curses and plagues promised and threatned to them that will not obey the voyce of the Lord our God, and kéepe his commaundementes and ordinaunces, which plagues and cursses haue aboundantlye lyghted on those Countreys and Kingdomes that embrace and maintayne Idolatrous Papistrie, reiecting the Gospell, and persecu­ting the Professours thereof. Which is a manifest argu­ment, that this Religion that we haue, is the true Religi­on, wherewith God is well pleased, and your Papisticall doctrine, is a false and wicked religion, wherewith God is highlye displeased, For as God did prosper and blesse the Iewes, his people, to whome Moyses pronounced the sayde blessings, so long as they hearkened to his voyce, and [Page 25] obeyed and followed his word and commaundements: and as hys sayde plagues and cursses fell vpon them, when they harkened not to the voyce of the Lord, but committed Ido­trie: euen so euer since he hath and doeth blesse and prosper, the professors and followers of his worde, and poures his sayde plagues and cursses on them that despise his worde, that are enimies to the Gospell, and persecute the profes­sors of the same.

Marke well and you shall sée, that in all ages, God gui­ded, protected, and blessed, the Kings and Rulers that clen­sed their Countreys of Idolatrie, and that did set forth and obeyed his law.

What famous victories did he giue to Iosua the Duke and Captaine of the Israelites, which obeyed God and harkened to his voyce? to whom God spake as followeth: Moyses my seruant is deade, nowe therefore arise, goe ouer this Iorden, thou and all thy people, Iosua. 1. vnto the lande whiche I giue them, that is, to the children of Israell, euerye place that the sole of your foote shall treade vppon, haue I giuen you, as I sayd vnto Moyses, from the Wildernesse, & this Li­banon, vnto the greate riuer Perath, all the lande of the Hettites euen vnto the great Sea, towarde the going downe of the Sunne shal be your coaste. There shall not a man bee able to withstand thee all the dayes of thy life. As I was with Moyses, so will I be with thee. I will not leaue thee nor for­sake thee. Be strong & of a good courage, for vnto this peo­ple shalt thou deuide the land for an inheritaunce, which I sware vnto their Fathers to giue them, onely be thou strong and of a most valiant courage, that thou mayest obserue & doe according to all the law which Moyses my seruant hath cōmaunded thee. Thou shalt not turne awaye from it, to the right hand nor to the lefte, that thou mayest prosper wher­soeuer thou goest, let not this booke of the law depart out of thy mouth, but meditate therein day & night, that thou mayest obserue and do according to all that is written ther­in: for then shalt thou make thy way prosperous, and then [Page 27] shalt thou haue good successe. These were the wordes that God spake to Iosua. Therfore marke y^e promises of God to him, if he follow & do according to the law of God, then his way shold be prosperous, he should haue good successe, none should withstand him al the dayes of his life, & God would be with him, which in déede God performed wonderfully, and kept promise with him, for that he hearkned to y^e voyce of the Lord, and directed al his wayes according to the law of God.Iosua. 3. For was not God with Iosua, when miraculously he departed the water of Iorden, and the children of Israel went drie ouer the same,Iosu. 6. straight towardes Iericho? did not God wonderfully deliuer Iericho to Iosua and his people, when after the sounding of the Trumpettes the walles thereof fell downe through his power, and so Iosua and all his people went into it, and tooke the Citie? and so they de­stroyed all the Idolatrous people, the enimies of God that were in the same. But sée howe sodainely the Lorde went from them,Iosua. 7. and suffered the men of Ai to kill .xxxvj. of the Israelites, and made the rest of thrée thousande of them fearefully to flée away: bicause Achan in the spoyle of Ie­richo tooke that for a praye, which the Lorde directly com­maunded to the contrarie.

Thus you may easily perceiue, that the harkening to the voyce of God, & following of his worde, is the cause of good successe and victorie, and the disobeying of his worde, and following of their owne fansies, was the cause of euil suc­cesse and ouerthrowe. But God blessed Iosua still, bicause he was not cōsenting to Achans fact, who stoned him ther­fore to death: for after y^t, the Lord made Iosua to vanquish and ouercome the fiue Kings of the Amorits, Iosua. 10. in which con­flict, the Lord threw stones from heauen vpon his enimies: and at Iosuas bydding, the Sunne and Moone did stand still a whole day togither, that he might haue time to ouercome his enimies.

These wonders did the Lord for his seruant Iosua and his people that harkened to his voyce, and obeyed his worde. [Page 26] Many other kings did Iosua ouercome through the strength of the Lord that fought for him and his people. And when Iosua waxed olde, then he called all Israel, their elders,Iosua. 23. their heades, their Iudges and their officers before him, giuing them then the same warning that Moyses and God gaue him, to hearken to the voyce of the Lorde, saying, I am old and stricken in age, also you haue séene all that the Lorde you God hath done vnto all these nations before you, howe the Lorde hath fought for you. Behold I haue diuided vn­to you by lot these nations that remaine (that as yet were not ouercome) to bée an inheritaunce accordyng to your Tribes from Iorden, with all the nations that I haue de­stroyed euen vnto the great sea Westward. And the Lord your God shal expell them before you and cast them out of your sight. And ye shall possesse their lande, as the Lorde your God hath sayde vnto you. Bée ye therefore of a va­liant courage to obserue and doe all that is written in the Booke of the lawe of Moyses, that ye turne not ther from to the right hande nor to the lefte, &c. But sticke faste vnto the Lorde your God as yée haue done vnto this daye, for the Lorde hath cast out before you great nations and mightie, and no man hath stande before your face hitherto. One man of you shall chase a thousande, for your Lorde your God hée fyghteth for you as he hath promysed you. Take good héede therefore vnto your selues, that yée loue the Lorde your GOD: Else if yée goe backe, &c: knowe yée for certayne, that the Lorde your God will cast out no more of these nations from before you, but they shall bée a snare and destruction to you, and a whippe on your sides, and thornes in your eyes, vntill you perish out of this good land, which the Lorde your God hath giuen you, &c. Therefore as all good things are come vppon you, whiche the Lorde your God promised you: so shall the Lorde bring vpon you, euery euil thing, vntil he hath destroyed you out of this good lande, which the Lorde your God hath giuen you: when ye [Page 28] shall trangresse the couuenant of the Lord your God which he commaūded you, and shall go and serue other Gods and bow your selues to them, then shall the wrath of the Lorde wax hot against you, and ye shall quickly perishe out of the good land which he hath giuen you.

This was the lesson that Iosua a little before his death gaue vnto the Israelites his people. And thus may you sée that al the charge that God and the godly giueth, is to har­ken to the voyce of the Lord and obey his law, which is his word, and he wyl defend, prosper and fight for vs no longer than we abide in the same. So that the prosperous successe, victories, and other great blessings of Kings and Rulers that knowe Gods worde, and professe the same, is a mani­fest Argument, that they walke rightly in his wayes, and that he is wel pleased with them. And such Kings, Princes, and Rulers, as haue troubles, warres, euill successe, and are ouercome in battell of their enemies, thoughe they say they haue the true doctrine of God, and that they follow it, and obserue it most truely of all other: yet it is an infalli­ble token, that they do offend their Lord God, that they doe not walke rightly, nor obserue his lawes and word as they ought, and that he is not wel pleased with them.

And thus as God did blesse & prosper Iosua and all other before him, that hearkned to his voyce, & obeyed his worde: euen so he did to other that did likewise after him: For God gaue such wonderfull successe to Iudah the Captaine of the Israelites,Iud. 1. (who feared God, & obeyed his worde) against Adoni-Bezek, & the Cananites, as he gaue to Iosua. And Iu­dah did cut off the thumbes off his handes and off his féete, according to the iust iudgement of God, for his great ty­rannie vsed to other: for the sayde tyrant Adoni-Bezek con­fessed, that he had vsed seauentie Kings before in like man­ner, and they gathered bread vnder his table. And then hée was compelled to say thus: As I haue done, God hath re­warded me.

God also blessed the sayde Iudah and the Israelites, and [Page 29] gaue them many wonderfull victories after that, againste their enimies, the Cananites and heathen Idolators. But when the Israelites hearkened not to the voyce of the Lorde, and disobeyed his worde,Iud. 3. and worshipped the Gods of the Cananites, and did wickedly in the sight of the Lorde: then the Lordes furie and wrath kindled and waxed hote against them, so that he suffered them to be ouercome, and he deliue­red them into their enemies handes that spoyled them, and he solde them into their enemies handes, so that they coulde stande no longer before their enemies,Iud. 2. and whether soeuer they went out, the Lord was against them, according as be­fore he had promised.Iud. 3. And God suffered the king of Aram to preuaile against them, and to carry them away wi [...] him. And so serued him, & were captiues vnder him eight yéeres.

Consider also howe wonderfully Gedeon the Capitaine of the Israelites (that hearkened to the voyce of the Lorde) with thrée hundreth men, through Gods power and might,Iud. 7. did ouercome the huge armie of the Madianites, that were as Grassehoppers in number.

What a victorie did God giue to little Dauid his seruant against the mightie Giant Goliah his enemie?Sam. 17. howe did he prosper him, blesse him, and fight for him against the Phi­listines, whose Images he burnt, which pleased God?Sam. 7.8. And as God hath and doeth daylye giue victorie to such Prin­ces, Kings, and Rulers, that hearkened to his voyce and o­beyed his worde: so he hath giuen and doth giue maruel­lous quietnesse and peace to such Kings, Princes and Ru­lers, as do the same.2. Chro. 14. For God did prosper and blesse king A­sa King of Iudah, which hearkned to his voice, and obserued his law, making him raigne in a maruelous quietnesse and peace the space of fiue and thirtie yéeres, bicause he tooke a­way the Sodomites out of the lande, and put away all the I­dols that his father had made, and tooke away the Aultars of strange Gods, and the high places, and brake downe the Images, & cut down the Groues, and commaunded Iuda to séeke the Lorde God of their fathers, and to doe according [Page 30] to the lawe and the commaundement. And he tooke awaye out of all the Cities of Iudah, the high places & the Images: therfore the kingdome was quiet before him, and the Lord gaue him rest on euery side.

And as the Lorde did prosper and blesse King Asa wyth suche a quietnesse and peace, for breaking downe the Aul­tars of the straunge Gods, and destroying the Images set vp by Abija his father: euen so he hath blessed and prospe­red our most gratious Quéene with a most plentifull peace al the time of hir raigne, which is thrée and twentie yéeres, (beséeching God to triple it with the quiet raigne of King Asa) for plucking downe the Aultars, for breaking and de­stroying the Images, for abolishing the most Idolatrous Masse (the Popes inuented sacrifice) committed and done on these Aultars, & for the extirping and rooting vp the ab­hominable law & religion of the Pope, erected & planted by hir sister Quéene Marie, to the great dishonor of God, & the derogation of the passion of our sauior Iesus Christ: setting forth in steade thereof, not onely in euery Citie, but also in euerie towne and village throughout hir whole Realme of England, the pure and perfect word and lawe of God.

And thus it is plaine, that the cause of the quiet raigne of King Asa, and the peaceable and quiet raigne of our Quéene Elizabeth is all one. Which is, for the putting a­way of Idolatrie, which God doth most abhorre: & for the setting forth of his law & word, which he doth chiefly desire.

But thoughe King Asa had peace al this while, bicause he abolished Idolatrie and hearkned vnto the voice of God: yet after whē he did slide frō God, & put not his whole trust in him, the case was then cleane altred, for the Lorde tooke his peace awaye, and God sent to him the Prophet Hanani, who spake vnto King Asa as followeth:2. Chro. 16. Bycause thou hast rested vpon the King of Aram, and not rested in the Lorde thy God, therefore is the hoste of the King of Aram escaped out of thine hande. The Aethiopians and Lybyanes, were they [Page 31] not a great host with Chariots and horsmen exceeding ma­ny? yet bycause thou didst rest vppon the Lorde, he deliue­red them into thine hande. For the eyes of the Lorde beheld al the earth, to shewe himselfe strong with them, that are of perfect heart toward him. Thou hast then done foolishly in this, therefore from henceforth thou shalt haue warres.

Thus we may sée, that King Asas peace and quietnesse was turned into warres and trouble, bicause he slidde from the Lorde, and hearkned not to his voyce: euen so if your Idolatrous Masse shoulde be planted and vsed here as you desire: then our prosperitie and peace would be turned into aduersitie and warres.

And then King Asa to mend the matter withall, did im­prison the Prophet for telling him so, and did not repent and turne to the Lorde, as King Dauid did when the Prophet Nathan reproued him, which encreased the Lordes displea­sure the more against him. Here it is manifest, as before, and as it is throughe the whole Scriptures, that God doth blesse his people with victorie, quietnesse and peace, so long as they stay vpon him and obey his worde, and no longer.

Marke how God did blesse that good and vertuous King Iehosaphat, the sonne of King Asa, with victories, peace,2. Chro. 17. and great riches, bycause he walked rightly in the sight of God, and abolished Idolatry, which godly & vertuous King in the third yéere of his raigne sent his Princes and Rulers and learned men with them, to set forth Gods lawe, and to teach it in the Cities of Iudah. And they did teache it in Iu­dah, and had the Booke of the lawe of the Lord with them, and went about throughout al the cities of Iudah (his king­dome) and taught the people. And the feare of the Lorde fell vpon all the kingdomes of the landes that were rounde about Iudah. And they fought not against Iehosaphat.

Nowe weigh the comparison, and consider the like or more. Hath not the Lorde likewyse blessed our gratious Quéene Elizabeth with an vnfoughten victorie, without any bloudshed, against hir rebellious subiects the Papists, [Page 32] and hath not he besides blessed hir with such a plenty, quiet­nesse, and peace, al the rest of hir raigne, as before was ne­uer séene in England? bicause she hath hearkned to the voice of y^e Lord as Iehoshaphat did: who staid not vntill the third yéere of hir raigne, but in the first yéere, and in the begin­ning therof, abolished Idolatrie, and did set forth the worde of God, the holy Bible in the Englishe tongue, throughout all England, not onely in Cities, but also in all townes, vil­lages, and other places, and commaunded, and gaue com­mission, to all hir Bishops, Doctours, Preachers, Curates and Ministers, to preache, teache, and vse the same purelye and rightly, and all other hir Magistrates to defende it. And accordingly, al the time of hir worthy raigne it hath béene, and is dayly preached and taught throughout all England.

And as the feare of the Lord fell vpon al the kingdomes of the landes that were round about Iudah, and they fought not against King Iehoshaphat: euen so the Lorde our God hath feared all the Countries and Kingdomes round about Englande, and therefore they haue not fought against our Quéene Elizabeth. Thus you cannot choose but graūt, that if Iehoshaphat was blessed and prospered of God, then our Quéene Elizabeth is blessed and prospered of God: if Ieho­shaphat was a good King and did please God, then our Eli­zabeth is a good Quéene and pleaseth God: and if that were Idolatrie that Iehoshaphat did abolish out of Iudah, then pa­pistrie was Idolatrous that our Quéene hath abolished out of England: and if that were y^e law of God that Iehoshaphat proclaymed, published, and caused to be taught throughout Iudah, then this is the very lawe and word of God, that our Quéene Elizabeth hath set forth throughout al hir Realme of Englande.

If this and all the rest that I haue written, can not per­suade you that this our religion is the verye true religion, and that God doth both like and allowe it: then I thinke you are determined not to be persuaded. But yet to winne you if it wil be,2. Chro. 21. marke what followed of wicked Iehoram, [Page 33] (thoughe he was the sonne of godlye King Iehoshaphat) This king Iehoram, when he was placed in the kingdome of Iudah after his father, slew and killed his brethren and y^e princes of Israel, he walked not according as Iehoshaphat his father did, but wrought euil in gods sight. And he cau­sed the inhabitaunts of Ierusalem to commit (spiritual) for­nication (that is, Idolatry) and compelled his people of Iu­dah thereto, whervpon the Prophet Eliah spake to him by writing, saying: Thus sayth the Lord God of Dauid thy fa­ther, bycause thou haste not walked in the wayes of Ieho­shaphat thy father, nor in the ways of Asa king of Iudah, but haste walked in the wayes of the Kings of Israel, and haste made Iudah and the inhabitaunts of Ierusalem to go a who­ring, as the house of Ahab wente a whoring, and haste also slaine thy brethren of thy fathers house which were better than thou: Beholde with a great plague wil the Lord smite thy people, and thy children, and thy wyues, and all thy substaunce. And thou shalt be in great diseases, in the disease of thy bowels, vntil thy bowels fall out for the disease daye by day. Then the Lord stirred vp against Iehoram the Phi­listines, and the Arabians, and they came vp into Iudah, and brake into it, and carryed away al the substance that was in the Kings house, and his sons also and his wiues, so that there was not a son left him, saue Iehoahaz the yōgest of his sons. And after al this, the Lord smote him in his bowels with an vncurable disease, and in processe of time, euen after the end of two yeares, his guts fel out with his disease, so he died of sore diseases, &c.

And againe you may sée, vnlesse you do wilfully winke, that the abolishing of Idolatrie, & setting forth of the lawe of God, was the cause, that God did blesse and prosper good King Iehoshaphat: and contrary, the committing of Idola­trie, and the compelling of the people of Iudah to sin there­in, and the forsaking of the law of God, was the cause that God did thus plague and punish wicked Iehoram his son, with wars, with the taking awaye of his sons and wiues, [Page 34] and spoyling his house, and with y^e falling out of his guts wherof he dyed.

Here you may easily perceiue, that God spared not wic­ked Iehoram, though he were the sonne of godlye Kyng Iehoshaphat, whom God loued so wel, for it is not the per­son or place, but the truth and the godlinesse of the person whatsoeuer he be, and whersoeuer he be, that God doeth respect. Therfore, as God doeth nowe blesse vs and thys realme, with prosperitie, quietnesse, plentie, and peace, a­boue all other kingdomes that are rounde aboute vs, (as he did Iehoshaphat, for abolishing Idolatrous Papistrie, & for setting forth, obeying, and preaching his holy worde: Euen so assure your selues, and loke for none other, but that God wil cursse vs and plague this Realm of England, with troubles, warres, with comming in of straungers, spoyling of vs and our goods, with the losse of wiues and childrē, and with vncurable diseases, or such like, as he did Iehoram and Iudah, if we forsake the word of God, commit Idolatrie, receiue againe Papistry, worship Images, sette vp aulters, crouche and knéele to an Idol in the Masse, and force and cōpel (with threatning, punishing, emprisoning, racking, famishing killing and burning) the people of Eng­land so to do.

Also, what a mightie king did king Iotham become, and howe did God blesse him,2. Chron. 27. & make him victorious ouer his enimies, bicause he walked vprightly according to y^e lawe of God?

What good successe and prosperous raigne had that god­ly king Hezekiah ▪ Esai. 37. and what a wonderful victorie did God giue him against the blasphemous king Sanneherib, & hys huge & mightie host, by sending his angel to fight for him? bycause he hearkened to the voyce of God, and did walke rightly in his sight.

But nowe, if GOD did blesse and giue victorie, plen­tie, quietnesse, peace, and prosperitie to these godly kings & Rulers before mentioned (besids many other) for heark­ning [Page 35] and cleauing to his word, and for setting forth and o­beying his law, that was deliuered by Moses the prophet: then it is not to be doubted, but that he wil, and doth giue victorie, plentie, prosperity, quietnesse, and peace to al god­ly kings and rulers, that shal put down idolatrie, super­stition, and al heretical religions, and shal plant in steade thereof, the pure word of God and the Gospel, which was preached and deliuered to vs by our sauiour Iesus Christ, the only and very son of God. And if God did sende trou­bles, wars, hūger, vncurable diseases, thraldome, and cap­tiuity, with many other curses and plagues, aswel to these kings before mentioned, as also to king Saule, king Salo­mon, Rehoboam, Ieroboam, Baasha, Elah, Omri, Ahab, Aha­ziah, Ioash, and Ahaz, with diuers other, and to them that they gouerned (being the chosen people of God) for com­mitting of idolatrie, & reiecting y^e law of God deliuered to them by Moses the Prophet: Then we must néeds thinke, that God wil send troubles, wars, hunger, vncurable di­seases, thraldome and captiuitie, with other plagues and curses vpon al those kings and their people, that were not his chosen people, but once gentiles and heathē, that com­mit idolatrie, worship Images, and embrace Papisticall superstition, and despise, and obstinatly and wilfully with­stand the very true and pure word of God the gospel, that at the first was taught & deliuered by our sauiour Christ y^e very sō of God, which is more thā ether apostle or prophet.

Therfore, if you be not blind, dumb, deafe, & altogither senselesse, you will with all spéed flée from your Papistrie, superstition and idolatrie, on the professors and followers wherof, the aforsaid curses and plagues do dayly light, and embrace the true word of God, and the comfortable Gos­pel of Christe, whiche bring the greate blessings of God, as quietnesse, peace, plentie, prosperity, and victorie in this world, and endlesse ioy in heauen after this life to the pro­fessors and followers therof.

I hope you are not foolishe, but that you haue some vn­derstāding, [Page 34] not so blind but y^t you haue some glimmering, and not so senselesse but that you haue some reason. Shut not therfore your eyes purposely, bycause you will not sée. If you knew how swéete our law the Gospel is, as I know how sowre your papistical law is: if you knew what cer­taintie of saluation is in our lawe the Gospell of Christe, as I know what certaintie of damnation is in your law of Papistrie the doctrine of Antichrist: and if you knewe and felt how this our law the Gospel of Christ, doth make the wicked to be godly, and to be the children of God, as I know that your law of Papistrie makes the godly to be wicked, and to be the children of the Diuell: you woulde then I thinke embrace our Gospel and forsake your Papi­strie, vnlesse you loue darknesse better than light, the diuel better than God, & hel better than Heauen (which I truste you do not.)

Perhaps some wil saye, if they that get the victorie ouer their enimies are blessed of God, & so they are the people of God: Then y^e Heathen Idolaters are blessed of God, & are Gods people: for they haue had & haue dayly good successe & victory ouer their enimies, yea, & haue many times ouer­come the people of God, y^t had his law & his word. I grāt it, as before it appeareth, but therfore they were not Gods people and blessed: For the heathen and Idolatrous peo­ple, bicause they haue good successe & doe ouercome, are not blessed and godly, but the children of God are scourged and ouercome by them, bycause they are euill and wicked, and forsake the law of God. The rodde is not good bycause it doth beate the childe: but the rodde doth beate the child by­cause the childe is euil. It is manifest before, that the chil­dren of Israel were ouercome and carried away Captiue of King Aram, an Heathen Idolatour, yet King Aram & his people was not blessed of God,Iudio. 3. nor yet wer the people of God, neyther their law was the law of God, althoughe they got the victorie. But God deliuered the people of Iu­dah into their hands, and suffred them to be carried awaye [Page 35] Captiues by them, bycause they did forsake the Lord, diso­beyed his worde, and committed Idolatrie, for so God did promisse. The scriptures are ful of the like examples.

It is most manifest throughout the whole Scriptures, that God hathe chieflye blessed those Kings and countries with wealth, prosperitie, and victorie, which mightily and spéedily pluckte down Images and false Gods, and did ex­tirpe and destroy Idolatrie, and set forth earnestly and zea­lously the worde and lawe of God: though they in some o­ther particular things somtimes offended, as King Dauid did [...]n numbring of his people, and committing aduoutrye and murther: as King Asa for putting confidence in the King of Syria, and leand not wholy vpon the Lord:2. Samuel. 24 &. 11. 2. Chron. 16. 2. Chro. 18. and as King Iehoshaphat did in going to fight with King Ahab, & diuers other committing such like, whose faultes, thoughe God punished, yet he neuer therefore deliuered them into their enimies hands, nor to be caryed away captiues. But those Kings that cast away Gods word, and hearkned not to his voice, but fel to Idolatrie, and worshipped Idolles and strange Gods, (thoughe they were neuer so godly be­fore) immediatly the Lords wrath kindled against them, and stirred vp enimies to fight with them, and sold and de­lyuered them into their enimies hands: & suffred them ei­ther to be killed, wōderfully to be plagued, or to be caryed awaye prisoners and captiues. So that hereby it plainely appeareth, that the most safetie, quietnesse, prosperitie, and victorie of a Prince and his people, and to be moste assured to haue God on their side, and to defende them, is to sette forth and maintaine the true lawe of God, and the Gospell of Christe, and to plucke vp, put away, deteste and abhorre all Idolatrie, superstition, and all religions whatsoeuer, that are contrary to Gods word. But as al the Kings and people that did set forth and obey Moses lawe, and suppres­sed and put downe Idolatrie before Christ, were then the people of God, and so blessed, prospered, and defended of him: Euen so al the Kings, Princes, and Rulers, and their [Page 36] people that since Christe haue and do professe and set forth the Gospell, were and are the people of God and Christes flocke, and are likewise blessed, prospered, and defended of God. For howe did God blesse and loue that worthye and godly Emperour of the Weast partes,Acts and Monuments. called Constantine, that vanquished the army of M [...]xentius the Tyraunt that horribly persecuted the Christians, who flying oute of the battel was drowned in the riuer of Tiber. And also he ouer­came Licinius the Emperor that persecuted the Christians. And also God did maruellously blesse and prosper Frederike the godly and Christian Emperour (thoughe the Pop [...] did cursse him neuer so muche) for he subdued almoste al Italie, Cooper in Epit. Chro. fol. 223. except a fewe Cities that fauoured his enimies, whereby you may plainely sée that God blessed this Christian Em­perour with victorie: and contrary, curssed the Pope with ouerthrowe, they both professing to be Christians. But sée­ing God stoode with the Emperour and gaue him the victo­rie, and ouerthrew the Pope, and gaue him the foile: Ther­fore it is manifest according to Gods promisses before de­clared, that the Emperour was of a true religion, that God was wel pleased with him, and that he was the better chri­stian: and that the Pope was of a wrong religion, & walkt not rightly according to Gods lawe, and so no good Chri­stian, and therefore displeased God. Thus you maye per­fectely vnderstande, that as God béefore the commyng of Christe, did blesse and giue victorie, to the Kings and Ru­lers that set forth and folowed Moses law, plaguing and de­stroying their enimies: Euen so now God dothe blesse and prosper the Christian Princes and Rulers that sette forth, fauour, & defend the gospell of Christ, and dothe plague and destroy the enimies of the true Chrystians that embrace and followe the same. And as God (before Christe was borne) didde prosper and defende none but the Iewes that followed Moses lawe, and called them onelye hys people: Euen so since the time of Christ, he doth prosper and defend [Page 37] none, but onely them that professe and followe Christs gos­pel, named Christians. And as the often reading, hearing, and perusing of the same lawe of Moses was the chief way for the Iewes to knowe it: and to knowe it perfectlye, the nexte waye to followe it: and to follow it truely, the chiefe meane for God to blesse and defend them: Euen so oure of­ten reading, perusing, and hearing of the Gospell, is the chiefe waye for vs to knowe Gods will and pleasure and to knowe it perfectelye, is the nexte waye for vs to followe it: and to followe it truely, is the chiefe meane for God to blesse, prosper, and defend vs, in this worlde, and through Christe to saue vs euerlastingly in the worlde to come.

Nowe, if there be none other waye for vs to bée blessed and defended of God, than by hearing, rea­ding, and perusing the Scriptures, (as moste cer­tainelye there is not) then they muste néedes bée vn­happy, haue euil successe, and be subiect to all mischiefs, that wil not reade it, peruse it, heare it, nor knowe it. Therefore these Papists are vnhappy & accurssed, that will not reade, peruse, heare, nor know the Scriptures, the knowledge and following whereof, is the fountaine of all blessednesse and happinesse.

Perhappes some of you will saye, Were all oure fore-elders vnhappy, curssed or damned, that didde not heare, reade, and beléeue thys lawe that you now teach? whome I aunsweare thus: Are all the Apostles and Martyres that dyed for professyng thys oure Lawe or Gospell, and all the holye olde Fathers that ne­uer hearde of the Pope nor of hys Lawe, and al­so all oure and youre Fathers, bréethren, sisters, and kinsfolkes, besides manye thousandes that haue refu­sed the Pope and his lawe, vnhappy, curssed, or dam­ned?

[Page 38]What particular persons or people are saued or damned, I referre that to God, but thus much I dare be bold to say, (for Christ himselfe saide it) He that beleeueth and is bapti­zed shall be saued, Math. 16. but he that beleeueth not shall be dam­ned: not meaning, that he that beléeueth in the Pope and his doctrine, but he that according to the Gospel doth beleue in Christ, and that he is the onely sauiour of the world, shal be saued. Wherefore, whatsoeuer the Pope teacheth, there is no saluation without beléeuing in Christ. Therefore all you that cleaue to the Pope and his law, and refuse the gos­pel which is Christs law, do highly displease God. If the Iewes that follow Moses law, that was deliuered and com­maunded by God, do maruellously displease God, then, doe you thinke that you that followe the Popes lawe that God neuer commaunded, can please God? It can not be so.

Therefore how vnwise are you that would be thus curs­sed, plagued, & be vnhappy to haue youre Idolatrous Masse here againe, whiche God doth deteste and hate?

I beséeche you consider, that the worde of God whiche we haue, and the Masse which you woulde haue, are so con­trary the one to the other, and are such Enimies, that they can no more dwel togither quietly, than the Arke of God could with Dagon: 1. Samuel. 5 So that the Quéenes Maiestie (as a most prudent Princesse) hath with al hir power and might, kepte oute that Idolatrous Masse, and all other the Popes trumperie, thereby to obtaine Gods fauoure, and his saide greate blessyngs, and to kéepe hir Realme in concorde and quietnesse. And as hir Grace dothe kéepe the same oute by force, so, if you haue it againe (in hir life time) it muste bée brought in by force. And as the Quéene is the champion of Gods word, to kéepe out Idolatrie: so must some Papistes be champions to bring in Idolatrie. And who woulde they be I pray you? Forsooth, your procured or wished souldiors of the Pope, enimies to our Quéene and countrey, yea, and perhaps some of them disobedient to their owne Prince, comming without their leaue or licence, that woulde not [Page 41] come to maintaine or defend you as you thinke, but would come to destroy you as we knowe, that woulde not succour you, but spoile you, and woulde make you rather slaues than subiects.

Perhaps some of you may thinke, that the straungers you wish to come hither (though they be foes to the Quéen, and come to fight against hir Maiestie & vs) will not mis­use you, for that you and they are of one religion. Uerye wel, trust you to that, and we will truste to God. (But if they be hir foes, and fight againste hir, me thinkes they shoulde not be your friendes that oughte to fight with hir) yet, do you not sée euery day, that the son being of the same religion that his father is of, doth poyson, destroy, and kil his owne father to haue his liuing after his death? Do not many kill their very friendes for their goodes and money, though they be of their religion? Doe not many robbe and spoile their owne countrey men, though they be of their re­ligion. If this be true (as you cannot deny it) then doe you thinke that the Popes cruell souldiors, that shoulde come to destroy your Prince and hir louing subiects (though you be of their religion) woulde sticke to spoile you, whereby they may haue your lands and goods, and be Maisters and Rulers ouer you? no I warrant you. And many a souldi­our and rascall of the Popes souldiors, (the Quéenes foes and ours) woulde not be very religious, nor woulde bée so spiste-conscienced in Papistrie as you thinke, but would prowle about for their pray, not sparing either Protestant or Papist, raking rather aboute for riches than regarding religion. I pray God it happen not to you for your vncon­tented mindes, as it did to the Grecians,Cooper Epi [...]. Chron. not consideryng their happy estate after they hadde expulsed the Persians, who falling at discorde among themselues, didde loose at last all their greate liberties, and were brought into mar­uellous bondage and thraldome of thyrtie tyrants.

Consider I pray you what happened to the Citizens of Rhegium in Cicilie, being at cōtention amōg themselues▪ [...] [Page 42] the one parte of them sent for aide to Himera, which stran­gers of Himera after they were come to Rhegium, did bothe kil them againste whome they came, and also most cruelly murthered them they came to aide (although they were of their religion (for they were all heathen, and Idolators.) And so the strangers that they sent, for had their Citie and the Citizens goodes to themselues, as the Quéenes foes y^t you procure or wish to come against our louing Quéene, to helpe you vp with your Masse and Idolatrie would vse you.

Marke I beséeche you, howe the cruell Danes did op­presse oure auncestoures in the tyme of King Ethelwolfe, Acts and Monuments page. 140. though they sent for them to helpe them (as some of you haue procured and desyred the Popes Souldioures to helpe you vppe with youre Masse, and to fight agaynste your gratious Prince and your Country) when they were come into England, they cruelly murthered oure Nobles, wickedly opprest the Commons, impiously persecuted the innocent Christians, iniuriously possessed the lande, and their habitation, chasing the inhabitantes out of house and Country, &c.

These miseries, troubles, and thraldomes, then (and at many other times) didde oure auncestoures féele in this lande by the comming in of their foes, whiche (blessed bée God therefore) neither you nor we do féele. And I beséech God that we neuer do feele, which both you and we should féele, if so many of the Popes souldiors were here as some of you wishe, to helpe and aide you against our Quéene, to sette vppe youre Masse and Papistrie: (though you thinke they would be friendly to you for your religion.) For con­sider this wel I beséeche you, what battayles, what mur­thers, what bloudshead, what burning of Towns, what spoyling of Countreys, and what dolefull destructions haue there bin throughout al Europe, at one time or other, (no Realme nor Countrey excepted) in the space of foure [Page 34] or fiue hundreth yeares? when euery one professed and fol­lowed the Popes religion? and almost fewe (or none in re­spect) knewe any other religion? And who were they that didde thus murther one an other, spoile one an other, and burne and consume one anothers Country? were they not al of the Popes law? and of his religion? yes truely. Now, if Papistes made battailes with Papistes, if Papistes mur­thered Papists, if Papists spoyled Papists, if Papists bur­ned the Countries of Papists, if Papists did winne realms and kingdoms from Papists, if Papists made themselues Lordes ouer Papistes, and if Papistes made bond-slaues of Papistes, (hauing no colour to suspecte them, but that they were Papistes, and of their owne religion.) Then, doe you thinke that the Popes papisticall Souldiours that you woulde procure or wishe, to fight againste our Quéene and hir louing subiectes, wil spare you though you are Papists, and of their religion, hauing a great colour to take you for Protestants, whome they vtterly enuy and hate? beléeue it not. Therefore neither procure nor wish for the com­ming in of the Romaine Souldioures against our Quéene, to sette vppe your Masse and other the Popes paltrie. But be true rather and louing Subiectes to hir grace, and ayde and helpe hir (if néede be) to kepe both them and it out of the realme.

We in England haue bin so long broughte vp in the tea­ching and preaching of the gospell, that these Papists that are oure forraine foes, thinke we are almost al Protestants (whome they call Heretikes) (for whiche they abhorre vs more than if we were notorious murtherers, drunkardes, aduouterers, or fornicators) for lette anye of our Papistes trauaile beyonde the Seas among them, if they know once that he is an Englishe manne, straightwaye they saye (or iudge hym at the leaste) to bée a Protestant, thoughe hée bée as déepe or a déeper Papiste▪ than themselues, [Page 44] (vnlesse they knowe him verye well to be a Papiste.) And thus, though they thinke there are many Papists in diuers other countreys, yet they thinke there are fewe or none in Englande.

Therfore, séeing now these our forraine foes (such as you wish to come and fight against our Prince and Countrey) wil not be persuaded that you are Papists, when they can lose nothing by trusting you: thinke you then (if they were here) y^t you could persuade them y^t you are Papistes, when they maye haue al your landes and goodes by mystrusting you? No I warrant you. Therefore you may then tel them long ynoughe, that you are of their religion, ere they will beléeue you, or at the leaste fauour you.

The Angels of Heauen were and are all of one religi­on, and hadde the verye right religion I thinke, (for if there were anye one religion better than an other, it is ve­ry like they haue it in Heauen) yet throughe Pryde, Luci­fer and a greate number of his fellowes, were not content with their estate,Iude in his Epistle. but meant not onelye to be aboue their fellowes, but also to be equall with God.

Perhappes some of you will saye, thoughe the Aun­gelles are of a pure religion, they are no Protestantes: wel, whatsoeuer they are, I am sure they loue and obey God and hys worde: And therefore I dare boldelye af­fyrme, that they are no Papistes, (vnlesse those Aun­gels that became Diuels and fel out of Heauen, are Pa­pists, which is very like, for both the Pope and the Diuels are quite contrarye to God.)

Nowe, if the holy Aungelles of Heauen that were of the purest religion, béeyng all vnder one King, the beste King of al other, and in one kingdome, woulde haue exal­ted themselues aboue their fellowe Angells (though they were al of one religion) disdeining y^t their fellows should be equall with them: Then do you thinke that the earthlye Papists y^t you procure or wish to come & fight against our Prince & country, that are of a false and wicked religion, in [Page 45] whom there is neyther humilitie, truth, nor mercie (for the more proude, cruel, & false they are, the perfecter and righ­ter Papistes they are) that are of a straunge countrey, sub­iects to the Pope or to an other King or Ruler, of a contra­ry language, and of a contrarye nature to vs, will not be Lords and Rulers ouer you, will not exalt themselues o­uer you? and will not be masters of you and yours? yes be bold of it: though they and you be both of one religion. For if they be not, it wil be bycause they can not.

Let the crueltie and tyrannie done to our neyghbours in Flaunders (but euen yesterday to speake of) be a sufficient spectacle, warning and example to you, for procuring of the Popes souldiours to ayde you against your prince & hir lo­uing subiectes, to set vp your masse & the Popes doctrine: (though they be of your religion) for was there none spoy­led, defloured, rauished, misused and killed there but onlye Protestants trow you? Ask Antwerp and it wil quickly tell you: besides diuerse other places, that therin can say some­thing And who were they that vsed them thus? were they not the Captaines of their own Prince and ruler, (though perhaps they did so without his wil)? Now if the Papists spoyled, defloured, rauished, misused, and killed y^e subiects of their own king and Prince? (for al they were Papists & of their own religion) then wil the Popes souldiours (that you procure or desire to fight against your prince) spare you y^t are not their Princes subiectes? (though they be of your religiō?) if you beléeue it, thē you are not so wise as I wish you.

And though these the Popes souldiours (that you pro­cure or wish, to enter in any of the Quéenes dominions, to fight against hir highnesse and hir obediēt subiects, to help you vp with your masse and other the Popes paltry) do make you beléeue before they come, that it is only to ayde and help you against your Prince, and that (if they get the victorie) they wil be fauourable to you, or be at your com­mandement, that are of the Popes religion, and that they [Page 46] wil not spoyle or hurt you, but onely the Protestantes: yet what if they say then (when they sée your great wealth and riches) that you are Protestants? (for wealth, riches, Ie­wels, money, lands, and greate liuings are able to entise them to make Protestants of Papists) if they then spoyle you, cruelly vse you, turne you out of al your goods, lands, & liuings, murther you, kil you, make slaues of you, & ney­ther trust you nor suffer you to be in any authority (though you cry neuer so loude vnto thē, saying, we are Catholicks which hold of the Pope, we are of your religiō, we procure you to come hither, we sent for you to help vs vp w^t the ho­ly Masse) if they vse you thus (as no doubt they woulde if they coulde) in what case are you then? what remedy shall you haue of them for mistaking of you? where wil you sue them? in what courte wil you commence your action a­gainst them? no, no, there wil be no remedie to be hadde of them, vnlesse crying, wéeping, howling, and wringing of hands, wil remedie the matter. Marke a preatie example. The Lion made a proclamation that no horned beast vp­on paine of death shoulde come within seuen myles of the Courte. Whereof when the silly Hare hearde, she ranne from the Courte as fast as euer she coulde, to whome the Foxe sayde méeting hir, why dost thou runne so faste? to whom the Hare sayde, it is time to runne apace I trowe: why so sayde the Fox? to whome the Hare aunsweared a­gaine, dost thou not knowe of the kyngs Proclamation, that if anye horned beaste be founde within seauen my­les of the Courte, that they shoulde dye for it? that is true sayde the Foxe, but that Proclamation toucheth thée neuer a witte, for thine be eares that thou hast, they are no hornes. I know that sayd the Hare as wel as thou, but what if the King say they are hornes, where am I thē? Euen so if the Popes soldiours (that you wish to come to fight against our Quéene) saye that you are Protestaunts (though you are as rancke Papists as they) wher are you then? you were then as good to be protestauntes, for you [Page 47] shold pay as déepe as they. Think not but that they could regarde rather your ryches than your religion, your li­uings than your lawe, and your possessions than their pro­mise. For it is a maxime and a rule with the Pope and his partakers, that Fides non est seruanda haereticis, Faith (or promise) is not to be kept with Heretickes. Confil. Constan. Session. 19.

Thus you may sée (if thou be not starke blinde) how for­raine foes haue vsed our auncestours, for all they were of their religion. And thinke you to haue better lucke at the Popes Souldiours hands, if according to your procure­mente or wish they should come hither to fight against our Quéene and vs, (if they be able at the least) than our aun­cestours hadde of forraine foes, or the Citizens of Rhegum, of them of Himera, whom they sent for to ayde them against their own brethren and Citizens, before mentioned? you may beléeue it if you wil: but you shal neuer féele it if you would.

But suppose that the Popes souldiours that you wish to come hither, to sette vppe your Masse and Papistrye woulde fauour you, defende and saue you that are Ro­manystes, for that you shoulde be of theyr religion, yet you are sure that they would spoyle, burne, and kil vs both Prince and Protestauntes, (if their power were to theyr pretence) whereof some would be your owne fathers, mo­thers, sisters, brothers, wiues, children kinsfolks, or ve­rie deare friends, which (if you be the children of God) you would not only feare that we shold féele, but also your sel­ues abhorre to sée.

Alacke for pitie, how can you perswade your selues to be in the right way, and that the same that you embrace is the right law of God, whiche can be content to sée your most louing Prince spoyled, your parentes persecuted, your sisters murthered, youre brethren burned, your wiues misused, your sonnes tormēted, your daughters destroyed, your kinsfolks killed, your faithful friends fired, and your [Page 48] Countrey folkes consumed. The Lord open your eyes, for this is far wide from Christs religion, though it be iumpe with the Popes religion.

If you are of God and hearken to his voyce, then you must loue your neighbour as your self. And is thys to loue your neyghbor as your self? to haue your desire with their destruction? to haue your wish with their griefe and woe? and to craue your fonde fancie with their confusion? if you would be called Christians, then doe as it doeth beséeme Christians. And follow y^e law of God knit vp in one short sentence, whiche was spoken by Christe, the Captaine of Christiās. And this it is: Whatsoeuer you woulde that mē should do vnto you, Math. 7. do yee euen so to them. Now marke I beséech you, if we should racke you, torment you, burn you, and kil you for your religion, I am sure you would not be wel pleased w^t vs for vsing you so: Then why do you wish and are content that we shoulde be spoyled, burned, or kil­led for our religiō? Therfore you that are of the Popes re­ligion, are not of Christs religion, bycause you haue rackt vs, spoyled vs, tormented vs, burned vs, and murthred vs: which you would not haue vs do vnto you.

Now if your religion be not Christes religion (as these words and your workes haue sufficiently proued:) then I know not whose religion it is, vnlesse it be the diuels reli­gion, whose religion must néedes be wicked and euil, for that Christes religion is most holy and good. And thus I haue sufficiently proued vnto you, that the Gospel that we haue is the true law of Christ: And the Pops law that you followe is the false law of the Diuell or Antichrist.

But if your harts be so obdurate, that no trueth can en­ter into the same: Then mark this that followeth, and de­ny it if you can, or confute it if you are able: If god bestow­ed these his blessings before mentioned, onely vppon that people that hearken to his voyce and obey his worde, (as he hath promised) and if our gracious Quéene, we hir sub­iectes, and hir realme, haue had these gods blessings moste [Page 49] plentifully poured vpō vs, euer since she hath set forth this our religion, the worde of God, & put away the Masse and Idolatrie: then it is most euident, that this our religion is the true religion of Christ and lawe of God: bycause of the wonderfull blessings that we haue enioyed withall.

And if God send these plagues and curses before rehear­sed only vpon that people that doth not harken to his voice, but disobeyes his lawes and commandementes, & commit Idolatrie (as he hath promysed, & if these Kings and Prin­ces, & their people that obey the Pope and his lawes, that are enimies and suppressors of the word of God, haue day­ly these plagues & curses light vppon them: then it is most apparant, that the Popes religion is false, abhominable, and wicked, and that God therewith is highly displeased, bicause of the manifolde plagues and curses that he dayly sendes among them.

And thus for that God doth blesse vs with his foresayde blessings, and that with such a plentie, quietnesse, peace, and prosperitie as Englande neuer tasted before: And bycause diuerse Countreys that obey the Pope and embrace Papi­strie, haue bene, and are yet still compassed and enuironed with the saide plagues and curses of God (that is) warres, troubles, scarcitie, and such like, both we striuing and ta­king our selues for Christians, as did the Israelites and the people of Iuda that were all Iewes and called the people of God, whereof the Kings of Iuda and their people, for clea­uing to Gods lawe, were blessed and prospered of God, and the Kings of Israel and their people, bycause they commit­ted Idolatrie and disobeyed the lawe of God, were plagued and cursed of God.) Therefore it cannot be denyed by any, vnlesse they be as senselesse as brute beastes, but that this that we haue is the true Religion of Christ, whereby wée haue our name of Christians, and that Papisticall doctrine which you haue, is a most false and erroneous religion, the professors whereof cannot iustly be called Christians, but rather Antichristians.

[Page 50]Yet perhaps al this wil not persuade some of you, though it be neuer so plaine and true. But if this and the rest will not allure you to [...]lye from Papistrie, and to sticke to Gods word. Surely, surely, you are then fully bent to resist the o­pen & manifest truth. And though therby you willingly cast of God and his word, yet I beséech God that he do not cast you of for euer.

It may be that some of you wil graunt that Gods word, is true, but that we do mistake it, and that we haue not the true meaning and vnderstanding thereof, so that we misuse it: certainely this I will saye to you, if we do misuse it and mistake it, then God takes his markes amisse, and is mar­uellously ouerséene, that blesses vs so aboundantly that mis­take and misuse his word: and sendes his plagues and cur­ses on those Countries and people, that vse it well, & take it rightly: and so by this it should séeme that God doth directly against his promise.

But assure your selues, thoughe your presumptuous Pope, and his obedient Prelates may be deceiued, & ouer­séene (as no doubt they are) God and his déere sonne Christ, can neyther be deceyued, nor yet ouerséene, marrye God o­uersées them all looke they neuer so high.

Therefore turne to the Lord and to his holy worde, that therefore will blesse and prosper you: and forsake the Pope and his doctrine whereby God doth plague and cursse you: and loue, obey, and thinke well of your most louing, natu­rall, and mercifull Quéene, that mercifully and myldely doth protect you.

If you would marke but hir Maiesties power, and knew what she may do, & weighe your owne doyngs, & what you ought to do, truely you would say then that she is the most myldest and mercyfullest Quéene, one of them, that euer raigned.

You thinke not amisse in hir grace, and count hir not vnmercifull though she put Théeues to death for stealing, which God hath not commaunded to bée punished wyth [Page 51] death: and can not you sée that hir maiestie is maruellous mercifull, in that she suffers you to liue, for disobeyng of Gods word, and committing of Idolatrie, which God by his law hath commaunded to be punished with death?

King Iosias burned the Idolatrous Priests vpon the Al­tars that committed Idolatrie,4. Kings. 23.20. and yet he is reckned for a godly King: but our mercifull Quéene Elizabeth, hath not burned the Popish Priests on the Altars where they com­mitted Idolatry in saying of masse, and worshipped a piece of bread for the body of Christ, which she might haue done if she would, and yet you count not hir for a godly and mer­cifull Quéene.

You prayse and extoll Quéene Mary to the Heauens, for vsing crueltie, and for burning hir humble and faultlesse subiects: but if our Quéene Elizabeth should vse lawful se­ueritie on hir stubborne and disobedient people, Gods foes and hir enemies, that desire hir death and destruction, the confusion of their countrie, and the ruine of this Realme, you would dispraise and slaunder hir, and saie she were a cruell tirant.

Nay for all hir highnesse hath vsed you so mildely & mer­cifully as she hath done, yet some of you would darken hir deserts if you could, in saying most spitefully, & falsely that this is the time of Tirannie, these are the daies of persecu­tion, this I graūt, but not in England though you meane in England, truly such as do say so, must néeds I thinke speake against their cōscience & their knowledge, vnlesse they take mercie for crueltie, & crueltie for mercie, & then I may say vnto them as Esay saide to the Iewes,Esai. 5.20. Wo be to you that call euill good, and good euill, &c. If this be the time of ti­rannie and persecution, when you that are manifest eni­mies to your Quéene and Countrey before wel proued, are suffred to liue peaceably to enioy your goods quietly, to go at your libertie, or imprisoned to fare daintilie, and there to liue merily, or to be releast vpon suerty: then what was Quéene Maries time, when hir simple humble and faulte­lesse [Page 52] subiectes were cruelly imprisoned, in stockes and chaynes and other Engines tormented, most tyrannously racked, their friendes to come to them not suffered, on the bare boordes and ground lodged, to haue pen and Inke and Candle light not permitted, for want of meate to be fami­shed, in prisons priuily to be murthered, and abrode in eue­rie mans eyes to be burned.

That time of Quéene Mary to all wise men may rather séeme to be the time of crueltie, tyrannie, and persecution, than this milde & mercifull time of our Quéene Elizabeth.

You that thus drownde the mercifull doings of our most mercifull Mistresse & call it the time of persecution, I pray God for your vnthankefulnesse and peruersnesse that here­after you féele not a time of confusion.

I beséeche God to open your eyes to sée howe hir Grace doth persecute you, for if you did sée (yet I feare some are blind for the nonce) you would then say that she persecutes you none otherwise, than the louing father doth his childe, and as the good Scholemaister doth persecute his Scholler, that he would faine haue to learne.

Therefore your peruerse detracting of this most blessed time of the Quéenes happie and merciful gouernment, doth shew that you doe not reioyce therin, but wishe the contra­rie.Coopers chro. fol 21. And as Donald once king of Scots, did neuer laugh but when he heard of the discord and slaughter of his nobles: so I feare, you that are Englishe enimies before mentioned, are most sorrowfull at this most blessed and happie state of our Quéene and this our Countrey.

Wherefore consider what I of verye zeale before haue written, and bée no longer English enimyes, to haue Gods plagues and curses, but become English friends, to obtaine thereby Gods blessings and fauour. But if the trueth of Gods word can not moue you, the prosperitie of our godly Princes can procure you, nor all that is sayd before by for­reine foes can persuade you, then learne at the heathen that knewe not God, to loue your Prince and to be friendes to [Page 53] your Countrey.

Zopirus an Heathen that knew not God, did cutte off his owne nose, eares, and lippes, disfiguring himself, to come in credite with the Babilonians, whereby he deliuered the Citie of Babilon to Darius his Lorde and maister: but you (as it séemes) that néedes will be Christians, doe wish and goe a­bout, to deliuer the whole Realme of England, your natiue Countrey, into your enimies hands, to y^e confusion of your louing and mercifull Prince, and the cutting off the heades of thousands of your Countrey men.

Mutius Sceuola an Heathen, and a Senator of Rome, Acts & Mo­numentes. (for the loue and friendship he bare to his Citie and Countrey) went into the Campe of King Porcenna, purposely to slaye the King, but missing his purpose of the King, he was ap­prehended, and threatned therefore to be put to death, who then looking aside, & espying a great fire, most couragious­ly therein he put his arme, and there did hold it stil vntill it was burned, saying then verie stoutlye, (to feare the King withall) that thrée hundreth in Rome had likewise sworne to slay the King, whereby the said King Porcenna made peace with the Romaynes: But you that take your selues to bée the chiefest Christians, and of the best Religion of all other, are suche enimies to this your Countrey, that you woulde haue our forraine foes & enimies to come into this realme, whom you woulde ayde and helpe, to make warres vppon vs, to displace your Prince, to get our Countrey from vs, & not onely to spoyle vs, but also to burne our armes, bodies and all.

Marcus Curtius a worthy Knight of Rome & an Heathen,Cooper Epit. Chron. was such a speciall friende to his Countreymen and the Citizens of Rome, that whereas there was a pit or gulfe in Rome, out of which came such a stinking and horrible smell, that a great sort died daily by y^e infectiō therof, which could be ceased by no meanes, vnlesse the best Iewell or thing in Rome were cast into it, which Curtius whē nothing could be found to cease it, (thoughe many Iewels & pretious things [Page 54] was thrown into it) taking himself to be the chiefest thing that the Romaines estéemed, armed himselfe at al points, and riding on a goodly courser richly trapped, leapt into y^e gulfe for the safegarde of the people, & then incontinent the earth closed▪ which place was called Curtius lake: but you that are obstinate and determined Papistes, taking your selues for pure Christians, woulde haue straunge Romanistes the Popes souldiors, and our Princes enemies to come into hir Cities with great horses and coursers, to make most stin­king fumes, smokes and smels, where there is none to dis­place hir, and to destroy vs, and smulder vs, that are your Countreymen and Citizens.

Zeleucus that famous Duke of the Locrenses an Hea­then,Cooper Epit. Chron. made a lawe that whosoeuer did commit whordome, fornication, or adultrie (if he were known) should therefore haue both his eyes put out, the first offender wherof, (after the said law was made) was his owne Sonne: which wor­thie Prince by no meanes woulde bée entreated, but the same lawe shoulde be kept, and the offender to bée executed accordingly whereby his subiects might well thinke, that if his owne Sonne coulde not be pardoned, it was not for them then to looke for any pardon, if they shoulde offende: and so by the seuere execution thereof, he was assured that the same necessarie law would be kept: yet the sayde Duke at length by earnest motion and perswasion: mitigated the rigour of the Lawe towardes his sonne, but in such sorte that the same lawe shoulde not bée broken, so that he com­maunded that one of his sonnes eyes should be put out, and an other of his owne: but you that are the sayde Englishe enemyes (inferiour Papistes, not superiour Princes) that take your selues to bée good Christians, (yea and woulde be angry with them that shoulde call you otherwise) desire and wishe the Popes souldiors our foes to enter here into Englande, to fight against our Prince, and not onely to put out our eyes, but also to plucke out our hartes, and to de­stroy and abolish our good lawes, the lawe of God which is [Page 55] against whoredome, and fornication, and thereby to bring in the Popes Lawe, that maintaineth and allowes forni­cation and whordome?

Now séeing these Heathen, with diuers others such, that knew not God, were such faithfull friendes to their Cities and Countries, that for the safegard and commoditie ther­of, did cutte off their noses, eares, lyppes, dyd burne their owne arme, dyd loose their liues, and pluck out their eyes, will you then that count your selues Christians, wyshe or séeke the sorrow of your soueraigne, the annoyance of your neighbours, and the confusion of your Countrie?

Duke Dandalus was content to be tyed in Iron chaines and submitted hymselfe vnder the Popes table (Christe neuer taught the Pope that lesson) to make the Citie of Venice frée,Iewel in de­fens. Apolog. and to bryng the Venetians from bondage to lybertie: But you woulde fayne submitte your selues to the Pope and kisse hys foote, to bryng this your famous Countrey, from libertie to thraldome, and your Countrey­men from fréedome to be bondslaues.

King Alured once a worthye King in this Realme,Hollenshed, in his Chro. for the safegarde of his people and Countrey, chaunged hym­selfe from a King to a Minstrel, and endaungered himselfe to goe among the Danes his enemies, and played before them in their Campes, whereby he perceyuing their negli­gence and weakenesse, returned priuily to his armie, & then with a chosen company, sodainely in the night he did set vp­on the Danes, and so slew a great number of them. And will you then contrarie, being subiectes, liuing here in your own Countrey at pleasure, safetie, & quiet, wish or deuise wayes or meanes to bring in our enemies, to spoyle your Prince, hir louing people and Countrey?

Marke wel & weigh aduisedly, I beséeche you, that when King Alured did thus daungerously hazard his life for hys Countrey, then thys Realme was vexed and scourged with thrée maruellous plagues, that is, with their enemies the Danes, wyth great mortalitie of men, and with mur­raine [Page 56] of beasts: but now when you séeke or wish for y^e spoile and confusion of your Countrey, God hath blessed vs with thrée special blessings, that is, with the pure preaching of y^e Gospell, with a great plentie of al things, and a wonderfull peace, such as this Realme had neuer so long before.

Consider therefore the good case that now we are in, and y^e euil case our auncesters haue bin in: for this our Realme, was gouerned once vnder diuerse Kings at one time, but by the great policie & worthinesse of our former Rulers, as Mulmutius, Dunwallo, Aluredus, & K. Adelstane (or rather by Gods power and prouidence) this Realme was brought from the rule & gouernment of seauen Kings at one time, to one Monarch, vnder the gouernment of one Prince: but you (if you myght haue your will or wishe) would haue vs to loose our one most quiet and mercifull gouernour, to bée ruled, gouerned, and to bée in bondage and slauerie vnder many tyrants.

Therefore I may iustly compare you to Uipers: for, as they are conceiued by the deuouring of their fathers,Galen. de Theriaca. and brought forth by the destruction of their mothers, and at laste are destroyed themselues: euen so you goe about as much as in you lyeth, to deuoure your fathers that begot you, to murther your mothers that did beare you, to destroy your wiues that do loue you, to bring your childrē to thral­dome that obey you, to burne your brethren that benefite you, to suppresse your Prince that defendeth you, to con­sume your Countreymen that should ayde you, & to spoyle your whole Countrey that doth nourish you: which, if you should bring to passe (as God forbid) then looke to haue the rewarde of Uipers your selues, which is, short life and de­struction.

If you cannot sée the good case you are in, I feare you shal féele the euill case you shall be in: for you are like to a foo­lishe seruant that dwelleth with a good Maistresse, who be­ing gently reproued (not sharply corrected for hir fault) and therefore weary of hir welfare, gets hir a shrewd husbande [Page 57] in al the hast, who doth not only then lead a sorrowful life, but also would be right wel content with the scrappes she was wonte with hir Maistresse to throw away, and would be glad of simple clothes that before she disdayned: so you being gouerned vnder a merciful Quéene and louing Mi­stresse (not séeing your great plentie, quietnesse, and peace you haue by hir) would faine chaunge hir for a cruel cham­pion of the Popes, whose traine woulde make you their slaues, spoyle you of your substance, rauish your wiues, de­flower your daughters, and cause you to fight against your own friends, murther you, and treade you vnder their féet: (for if their maister the Pope hath trode vppon an Empe­rours necke, do you thinke that his seruaunts wil sticke to trample on your backes and bellies? And thus you are far worse to youre selues (thoughe I haue proued you euil y­nough to vs) than the fonde mayde is to hir selfe: for she for a good mystresse gets but an euil husband, who may by law be compelled to vse hyr better, but you for one moste milde and mercifull Maistresse, woulde haue a thou­sande euill and cruell Maisters, of whom you shal haue no redresse.

Now to auoyde all these mischiefes before mentioned, cleaue vnto GOD and his worde, cast off the Pope and his Lawes, feare to haue Gods curses, care not for the Popes curses, for euer since the Pope hath curste vs,Malac. 2. the Lorde God hath blest vs, (with quietnesse, plentie and peace) and they that the Pope hath blessed, it séemes that God hath cursed them, with troubles wars, scarcitie, and many other euils,Mala. 2. for so the Prophet said I wil curse your blessings.

If our forefathers that estéemed the Popes blessings so greatly, and dreaded his curses so much, had thought that they should haue bin so happy and fared so wel, as we haue with his curses: and to be so troubled and molested, & haue such mischiefes, (as other haue daylye, with his blessings) they wold neuer haue obeyed him, nor feared him so much [Page 58] they did.

Therefore séeing God doth blesse where the Pope doth cursse, and also cursse where the Pope doeth blesse: it is a very manifest thing, that Gods lawe and the Popes lawe are contrarie, and are not all one, but contrary the one to the other: and so, if the one be true, the other muste néedes be false. But I trust you wil not say, that the law or worde of God is false, then you must néedes be compelled to say, that the Popes lawe is false. Now séeing it is so manifest­ly proued, that the Popes lawe is false, I hope you wil not be so wilfull and witlesse, to forsake the true word of God, & follow still the false law & wicked Religion of the Pope.

Consider I beséeche you, how Christ became curssed, to make you blessed: and will you to be blessed of the Pope, bée curssed of God? and séeing Christe was curssed for our sakes, to leade vs to heauen, will you be curssed of God for the Popes sake, that would bring vs to Hell? Truely whosoeuer beléeueth that Iesus Christ by his death hath performed the whole law for vs, as well as though we had kept it perfectly our selues, and that our saluation is by and through him: whosoeuer I say, beléeue this faithfully, and repent their sinnes vnfainedly, without all doubt they are sure to be saued.

But whosoeuer thinke that they may merite heauen by their owne workes, or hope to bée saued by some other meanes than by Christ, as by Masses, Trentals, Dirges, Popes pardons, & such trumperie, (which the Popes doc­trine dooth teach you) let all such be assured, that they shall neuer be without the aforenamed great plagues & cursses of God, héere in this worlde, but shall be damned for euer in hell fire with the Deuill and his wicked Angels, if they doo not repent and turne. And this waie to Heauen by the onely death and passion of Christ, Christ himselfe teacheth in the new Testament, and the other way to Hel, the Pope dooth teach, which is cleane out of the new Testament, and neuer came there. Therefore, how blinde, how senselesse, [Page 59] and how bewitched are you, that will sticke and cleaue to the Pope and his Law, whereby you shall haue al the saide plagues and Gods cursses in this world, and endlesse dam­nation in Hell after your death? and forsake the worde of God, whereby you should enioy al these Gods wonderfull blessings, in this life, & the kingdome of Heauen after your death? Wherefore you were not best to refuse Gods worde for Papistrie, nor Gods swéete blessings, for his dreadfull cursses, least you lose Christ for the Pope, God for the De­uill, and Heauen for Hell.

Marke well besides our happie estate, for whereas di­uers other Countries haue vnmercifull tirants that spoile, murther and kill their owne obedient subiects, we liue pea­cably, plentifully, & prosperously vnder a most mild & mer­ciful Quéene: & wheras our neighbors and diuers countries haue had both forraine & intestine wars, with great trou­bles, miseries, and calamities: we haue enioyed a won­derfull peace vnder our blessed Quéene euer since she rai­gned: And whereas diuers other Countries & our neigh­bors haue had great penurie, scarcitie, and hunger, besides the great dearth in Quéene Maries time (a time of Papi­strie) when thousandes of this oure countrey were con­strained to eate Swines meate (which was bread made of Acornes) yet we (thankes be to God) haue had great plen­tie and maruelous abundance of all things.

And whereas diuers Kings of this realme haue called parliament vpon parliament, chiefly for taxes & subsidies, to satisfie their wasteful expences, hir Grace hath proroged hir Parliaments from time to time, as the like hath neuer bin séene in Englande, shewing not onely thereby, that shée wil haue no more than she néedes, nor so much as she may, but also that she loues vs so much, & trustes vs so wel, that she thinks our monie is as ready for hir (when she néeds) in our pursses, as in hir owne coffers. All whiche you must graunt (as is before said) to be the great blessings of God, [Page 60] which God doeth not promise to bestow vpon Heretickes, or that are of a false religion. And God (no doubte) hathe endued vs with all the sayde blessings, for the displacing of the Popes religion, and for erecting his holy Gospel, and for succouring, chearishing, and reléeuing of the poore persecuted members of Christe, that were driuen to flée hither for succour out of their own countrey.

Therefore I beséech you (once againe) become the chil­dren of God, in hearkening and cleauing to his worde, loue your most merciful and lawful Quéen, in obeying hir Grace, and in embracing hir godlye procéedings, be no more Englishe enimies, but Englishe friendes, and be faithful to your Countrey, and séeke the quietnesse thereof, and be friends to your selues in following of Gods word, as you haue bin your own vtter enimies in embracing the Popes doctrine, and flée to Christ, and shunne the Pope, & trust not to his pardons, nor to his Masse, for they will vt­terly deceiue you, and al them that trust to the same. Loke or wish no more for the altering of religion, nor of our pea­ceable and quiet gouernement, to the taking awaye of our moste mercifull Prince, to the subuersion of this your own natiue country, to our great heauinesse and quietnesse, and to our vtter confusion.

Let your dayes go that you haue so long hoped for, and yet dayly loke for, least they be turned into darke stormie nightes, no fayrer dayes you can haue, than you haue had.

Marke what goodlye faire dayes all these hadde that followe: the cruell tormentors of the Christians hoped for a fayre and cleare daye, if they mighte once mur­ther and destroy the Christians that professe Christe and his Gospel in hope wherof, they most cruelly and tyran­nously persecuted, murthered and martyred thē: but what was the good daye they hoped for when it came? was not DECIV'S, MAXIMINIVS, NERO DOMITIAN, IV­LIAN the Apostata, HERODE, and all the reste of [Page 61] those cruel cut-throates, by Gods mightie power destroyed, murthered, and killed, with other wicked endes?

The wicked Iewes, the Pharisies, Scribes, Annas and Caiphas, thought they should haue a goodly and a faire day, if they shoulde once putte Christe to death, and didde then thinke to haue destroyed Christes Doctrine for euer: but when they had got all their wils and that they wished for, and had put poore innocent Christ to death: was not their goodly faire day turned into a darke, cloudie, and stormye night? I thinke yes: for Vespasian the Emperour, and Ti­tus his sonne, not very long after,Iosephus. (by the iuste iudgement of God,) besieged them and Hierusalem their Citie, where­by they were so famished, that the mother was enforced to roast hir owne childe to eate, and that they were gladde, if they might haue got it, to eate Horses, Cats, Rats, Dogs,Acts and Monuments. and other viler things. So that be famine, & by the sworde, they were dolefullye destroyed, to the number of elea­uen hundreth thousande, and manye of them carryed a­way by their enimies the Romanes, as their slaues and cap­tiues.

But marke a maruellous contrarietie, whereas the Emperor and the Romaines not knowing God, nor Christ, came on Gods side, and foughte and destroyed Gods eni­mies the Iewes: now the Pope and his Romanistes (making himselfe to be the chiefest Christian of all other, & naming himselfe Christes Uicar or Deputie) dothe take pa [...]te a­gainst God, and kils, murthers, burnes, and destroyes the professors of the gospell, (the children of God, and brethren of Christ.) And euer since the Iewes for all theyr fayre daye that they hoped or looked for, haue béene runnagates and roges throughout the Worlde, and haue not one Country of their owne to dwell in, and are, and haue béene since, a people most hated and despised of all other, whiche is ac­cordyng to Gods curses promised toēth, if they went back from his worde.

Was not thys a verye faire daye that they hoped to [Page 62] haue by putting of Christe to death? and what woulde bée the day that you hope for, if you hadde youre Masse and the Popes religion vppe againe, whereby you woulde put most cruelly to death the members and brethren of Christ? forsooth youre fayre, goodlye, and calme daye you hope for, woulde be turned into a darke cloudie and stormie nighte: for if you looke or hope for a better day than they had, you deceyue your selues: for if God spared not the Iewes, (be­ing his owne chosen people) whereof many of them did not consent to the putting of Christe to deathe, but destroyed them, famished them, killed them, and made them [...]aues, captiues, and runnagates, doe you thinke that he will spare you, and suffer you vnplagued, and vndestroyed, that are but Bastards, and as wilde Oliues, whiche cruellye mur­ther Christes members, or reioice in the same (whiche is as much as though you had killed Christ himselfe, or reioyced in his death.)

And if God spared not the Aungels in Heauen, whyche serued hym day and night, (not for hurting of hym and hys members,) but for their Pride, in that they would haue bin higher, not content wyth their estate that God called them vnto: doe you thinke then, that he wil spare you that are vile earthly wretches, whyche regarde not his lawes, and burne, spoile, and murther the innocent members of Christ, for the professing of Christs Gospell▪ no, no, I war­rant you. Yet Lucifer and his fellowe Aungelles looked and hoped for as fayre a day, as you hope for, for they thought to be equall with God (whyche you looke not to be, thoughe you had your fayre hoped day,) but their hope was aslope, and for their faire [...]ndlesse daye, they gote an euerlasting fowle, darke, and stormy night: for the glorious and ioyful kingdome of Heauen, they haue got the moste dolefull, sor­rowfull, and paineful kingdome of Hell, where the moste furious flames of fire shall neuer go out, and where shal be wayling, wéeping, howling, and gnashing of téeth for euer, worlde without ende.

[Page 63]Thus you may sée what a faire day the tyrannicall Em­perours (that persecuted, tormented, and killed Christs in­nocent members, the true Christians) and the Iewes that put Christ to death, and also the Aungels of Heauen, haue got, which they hoped and looked for.

Therefore, if you hadde vppe your Masse and the Papi­sticall religion againe, and thereby burnte youre brethren, killed your countreymen, and embrewed your armes vp to the shoulders in their bloud, and drunke so much therof, vn­til your bellies burste, what other daye could you looke for, but onely for suche a day as the Iewes that killed Christe, the tyrants that murthered Christes members, and as the prowde Aungels of Heauen had, that resisted God, whyche in stead of a fayre day, is turned into a darke, terrible, and stormy night?

Wherefore I beséeche you, abhorre and forsake the Masse, and the Popes doctrine, which will not bring you a faire, warme, calme, and bright daye as you thinke, but a moste darke, stormie, and tempestuous night, as we know, and not a ioyfull day as you beléeue, but a moste sorrowfull and doleful night, as we are moste certaine.

I woulde you should not thinke, that eyther the Quéens Maiestie doth feare you, or that we dread you, bycause so vehemently I do persuade you, neyther lette this my exhor­ting you cause you to be more hawtie that oughte to make you more humble, to encourage you to be more obstinate, that teacheth you to be more obedient, and procure you to rebellion, that persuadeth you frō treason: for the Quéenes Highnesse, and hir louing and obedient Subiectes are most assured, that as God hitherto hathe blessed and defen­ded hir Grace for the setting forth and maintayning of his holy gospel: so he wil hereafter blesse and defend hir against you and al hir enimies that shal goe aboute to resist or fight againste hir to suppresse the Gospel.

If you that are hir subiects do hope that the Pope wyll [Page 64] blesse you for disobeying your Prince. Then hir Grace be­ing your Quéene, may be wel assured, that God wil blesse hir Highnesse (which is as good as the Popes blessing) for obeying of him in setting forth, maintayning and defēding the doctrine of Christ, the lawe of God.

You may perceiue (if you wil perceiue) by the reasons, arguments, examples and proofes before mentioned, that if the Popes souldiours (that you procure or wishe to come & fight against our Prince, to aide, and helpe you vp with your Masse, and y^e rest of the Popes paltry) should get the victorie (whyche the Lord forbidde) yet they would spoile you, kil you, murther you, as they woulde vs (though you be of their religion) and woulde neyther trust you nor suf­fer you to beare any rule or be in aucthority: for they would thinke (as they might wel ynough) that you that are false and rebellious to your lawfull, naturall, and most merci­full Princesse and Quéene, that suffreth you to enioy qui­etly all that you haue, and that dothe preserue you in suche prosperitie, quietnesse, & peace, as neuer any Subiectes en­ioyd before in England, would not be true and obedient to them, being forrain, vnlawful, and more straighter rulers, that woulde dayly exact on you, poll and pill you and your liuings, to bring you vnder and in thraldome to them. Whiche when you shoulde féele, then their crueltie would teach you what our Quéene Elizabeth was: whome nowe hir mildnesse and mercie cannot learne what our Quéene Elizabeth is. And on the other side, if the Quéenes Maie­stie shoulde vanquishe you and them, then manye of you shoulde be knowne for open Traytors, that nowe are not surmysed to be hir priuie enimies, and so therfore to be exe­cuted, as you were well worthy.

This were but a verye foolishe and an vnwise matche made of you, for whiche side soeuer should win, you should be sure to loose: and which side soeuer got the victorie, you should be sure to haue the ouerthrow. Therefore giue ouer your wilfulnesse, and be persuaded by reason: cease from [Page 65] your diuelish deuises, your wicked attemptes, and priuie conspyracies against our most milde and merciful Quéen, and forsake your doctrine of the Pope, and embrace the go­spell, which wil teach you to feare GOD, to beléeue and hope in Christ, to obey your Prince, to loue your brethren, and to be true to your countrey.

Thus I haue sufficiently prooued you (specially you that are wilfull, obstinate, and determined Papistes) to be not onely English enimies, but also the worst enimies to Eng­land that can be: and how the Pope is moste wicked, and his doctrine false, that you so muche loue and followe: and that our religiō is most true, which you abhorre and with­stande: & that you hate your Prince, enuy hir happy estate, contemne our concorde, desire our destrustion, and there­fore séeke your owne sorrow, for that thereby you shal pro­cure God to powre his plagues and cursses on you before mentioned. Al which I haue done by sensible similitudes, by tryed testimonies, by infallible arguments, by euident examples, by ineuitable reasons, and by the sacred Scrip­tures, whyche, if you be wise, you wil wegh, if you be Christians, you wil consider, and if you be of God, you wil regarde.

But some of you are so addict to your holy Father the Pope, that be a thing neuer so plainelye proued, by argu­ments, reasons, proofes, similitudes, examples, learning, & by learned Doctors, and Writers, yea, and by the moste holy Scriptures, yet you wil not beléeue it, vnlesse it bée allowed or confirmed by the Pope, who you think can not erre nor lye, and therefore of all other to be trusted, and al other (besides him and his Chaplains) to be mistrusted. Wherfore, to satisfie you withal, I wil bring a Pope, that shal ratifie and confirme al this that I haue saide, forso­muche as it is grounded altogither on reason.

Pope Damasus saith:Iewel in de [...]. Apolog. 360. Whatsoeuer wanteth Reason must of necessitie be rooted out. Nowe by reason I haue proued you to be Englishe enimies, the Pope to be euil, and hys [Page 67] religion to be false and cleane contrarie to reason, therfore by Pope Damasus owne iudgement, you must néeds decay and perish, the Pope muste néedes come to confusion, and his vnreasonable religion be rooted out, and pluckte vp by the rootes. And thus Pope Damasus, which could not erre (as long as he said truth) hath by his sentence confirmed, that I before by reason haue proued.

And bycause you shal perceiue, that of euil wil I slander not your Popes, you shall sée manifestly by their liuings, déedes and dealings, what godly, holy, humble, and chaste fathers they are that you so sticke to, cleaue to, folow, obey, estéeme, beléeue, and honor as you do: and that you maye the better credite the rest that hereafter you shall reade of them, therefore at the first beginning thereof, you shall heare what the Pope himselfe saith of them.

Pope Adrian bad Cheregatus his Legate to say and con­fesse openly to al the Princes of Germany at Norenberge [...], Iohan Sleida­ [...]us lib. 4. a­bout the yere of our Lorde .1523. at their generall assem­bly there, That the iniquitie of the people grewe from the Priestes, and that nowe for the space of many yeares there haue bin greate and greeuous offences commited in Rome, & that al this plague and mischiefe hath flowed to all the infe­rior rulers of the Church, euen from the highe Throne of the Popes Holynesse.

By these wordes tt séemeth, that Pope Adrian whyche was not long since, did thinke the Popes lyued not altogi­ther so godly as Christ, so holy as the Apostles, nor so ver­tuously as many of the ancient Fathers. Nay, if al the ini­quitie of the people grew from the Priests, and that all the plagues and mischiefs then did flowe as a fountaine from the Pope to his Prelates and Priests: then it séemes none were so euil and wicked as the Popes themselues.

And now, for that many of you hold with the Popes, and take them to be very holy: therefore now many of you shall hear more of their doings thā euer you did (which by credi­ble authors is written of thē, & yet not so muche as I could [Page 66] reueale of them: wherefore I hope you wil set lesse by them than you doe, and estéeme them as they are, and no more than you ought to doe. And trust Pope Adrian which can­not lye by his office, (as his Doctors affyrme) in that hée hathe sayde briefly of the Popes, and the rather, if that that I write here more largely of them agrée with hys say­ings.

For, séeing you haue beléeued many Popes y^t haue told you nothing but lyes, then it is good reason you should be­léeue this one Pope, that herein hathe tolde you nothing but trueth. And thinke this by the waye, that neyther the Pope nor his Cardinals doe estéeme their owne religion so muche as they persuade you to do. For truely I doe ve­rily thinke, that if the Pope mighte be like an Emperoure or a King, and be as much honored, estéemed, and gette as muche gaine and riches by th [...]s our religion, as he hathe and dothe by his owne Papisticall religion: he woulde then refuse his and embrace ours. For I beléeue verily, that they doe regarde, maintaine, and defende their Papi­strie, rather for the great riches, rule, pompe, and estima­tion, that it makes them to haue, than for any truth or goodnesse they knowe to be in it.

And nowe consider and marke the greate prerogatiue and power of the Popes, and their holy liues,Acts and Monument [...] page. 378. and vertu­ous déedes. Pope Clement in his yeare of Iubilie, gaue such aucthoritie, by his Buls of lead, as Christ nor his Apostles did euer giue. These are the words that follow: What per­son or persons soeuer, for deuotions sake, shall take their pe­regrination to the holy Citie (meaning Rome) the same day when he setteth forth of his house, he may choose vnto him what confessor or confessors he lysteth, either in the way, or elsewhere, vnto the whiche Confessors we graunte by oure aucthoritie, full power to absolue all cases Papall, as fullye as if we were in our proper person there pres [...]nt. Item, wee graunt, that whosoeuer, being truely confessed, shal chance by the way to die, hee shal be quitte, and absolued of al his [Page 68] sinnes: Moreouer, wee commaunde the Aungelles of Para­dise to take hys soule oute of hys bodye, beeyng absol­ued, and to carrye it into the glorye of Paradise, and so forth.

And also in an other Bull he sayeth thus: We wil, that no paine of Hell shall touch hym: graunting moreouer to all and singular person and persons, signed with the holye Crosse, power, and authoritie to deliuer or release three or foure soules, (whom they liste themselues) out of the paines of Purgatorie, &c,

Is not this a goodly large, and friendly pardon think you? yea it is suche a pardon as Christ neuer graunted, neyther in nor out, nor beside the yeare of Iubilie.

Christe neuer gaue suche aucthoritie to Saint Peter hys Apostle whiche was the first Pope (as they saye) as thys Pope Clement dydde giue to his dead Bulles of Lead. It is not mentioned in all the Scriptures, that Christe the righteous and liuely Lyon of the Tribe of Iuda didde thus muche, as the Popes dead Bulles haue done.

This is suche a way to make Rome so ful of fooles, that there wil be no roume for wise men.

Here we may sée, that if one be confessed of a Priest, and take but his iorney towardes Rome, (thoughe he dye by the waye, and neuer come there) the Aungels muste néedes (by the Popes commaundement) carrye his soule to Paradise, (if they wil doe so muche at his bidding) and they shall bée frée from the paines of Hell.

Al the Scriptures (I am sure) haue not shewed vs such a way to come to Paradise, and to auoyde the paines of hel, as this Pope Clement hathe done. He was a milde and a mercifull Pope I warrant him, he hadde not his name for naught. Thus the Pope hath set Christ to schoole, for Christ saith:Math. 5. Blessed are the poore in spirite, for theirs is the king­dome of Heauen, & also he saith Blessed are they whiche suf­fer persecution for righteousnesse sake, for theirs is the kingdome of Heauen: nay sayeth Pope Clement, I knowe [Page 69] an easier waye to Heauen, and to escape the fire of Hell, than that, for whosoeuer goeth to Rome, or else dyeth in his iourney going thyther, being confessed of a Priest, he shall be absolued from all his sins, and the Angels shal cary his soule straight to Paradise, and no paine of Hell shal touch him.

Indéede this is a verie easye waye to Paradise and to escape the fire of Hell, if we maye beléeue the Pope, (espe­ciallye when he telleth a lye) I maruaile that neyther Moyses, the Prophetes, Christe himselfe, nor his Apo­stles did reueale this waye to escape the fire of Hell, and to enioye Paradise: truely either they were verye forget­ful, or else they knewe not so muche of Gods secretes, as this Pope Clement did, or else they had not such an inuen­ting wit to prouide a remedie for a mischiefe, as he had.

Wel be it so, but what if one of Lucifers diuels by their maisters commaundement shoulde take by force the sayde soule awaye from the Popes Angell, and so in steade of Paradise carrie him to Hell, then the man that was go­ing to Rome on pilgrimage, and dyed by the waye, were in good case, and then the Pope by his pardon, had serued him but a slipperie touch. Howsoeuer he serued him, y^e Pop will so serue them that truste to him and hys pardons, for he promised more than the Angels woulde doe for him.

For if the Popes hadde the Angels of GOD at there commaundemente, then why did not Pope Clement the seauenth commaunde the Angels to come from Heauen, to deliuer him and his Cardinals out of prison and Cap­tiuitie,Asts & Mo. Page 661. Acts of the Apostles. 12. from the Spaniardes that kepte hym prisoner for Charles the Emperour?

Peter (that was the firste Pope as they saye) was deli­uered out of prison by the Aungell of GOD, (not at Peters commaundement, but at Gods commaundement) whereby it appeares, that this Pope thus prisoned, was not so holy and vertuous, nor so well beloued of God as [Page 70] Peter was, for then God woulde haue deliuered him out of prison, as he did Peter, or else he had not the Angels at his commaundement as the Popes haue made vs beléeue: for if the Pope be not able to kéepe his owne bodye out of prison, he is scant able to deliuer your soules out of Hell. Marke this Pope well that followes, and you shall finde that the same was a holy, vertuous, and chast Pope. As the Romishe Churche is counted a spiritual Harlot, and cal­led the whore of Babilon, with whome the Princes of the earth haue cōmitted spiritual fornication: euen so through Gods prouidence to the more manifesting thereof, a verye whore indéed did syt in that whorish seate, called Pope Io­an the eight,Acts & Mo. Page. 138. hir proper name was Gilberta, (a Dutch wo­man of Magunce) who went with an Englishe Monke out of the Abbey of Fulda, in mans apparel vnto Athens, and af­ter through hir dexteritie of witte and learning, was ele­cted and promoted to be Pope, and so she ruled as a Pope, two yea [...]es and sixe monthes. At the last (that their holye and spirituall dealing myght better appeare) in a generall Procession op [...]nly she fel in laboure and trauel of Childe, and so dyed, by reason whereof the Cardinals vntil thys day, do auoyde to come neare y^e stréete, where y^e holy sea re­ceiued that shame, so that then they had no man Pope but a woman Pope. But thoughe al this while they lackte a holye Father, yet they were sure they had a holye Mo­ther.

And séeing I haue nowe tolde you of a vertuous and chast woman Pope called Pope Ioan the eight: you shall nowe haue as godlye and holye a manne Pope called Pope Iohn the thirtéenth, therefore marke him well: for thoughe you can learne but small goodnesse of him, yet you maye shunne suche mischiefe as you shall reade of him.

Acts & Mo. Page. 160.This Pope Iohn from his first bringing vp was full of abhominable vices, he was a whoremayster, an adulte­rer, incestuous, libidinous, a gamster, an extortioner, per­iured, [Page 70] a fighter, a murtherer, cruel, and tirranous. Of his Cardinals, some he put out their eyes, of some of them he cutte out their tongues, of some he cutte of their fingers, of some their noses, and manye other like merciful actes. He ordayned Deacons in a Stable, he committe incest with two of his Sisters, he called for the Diuell, to helpe when he plaide at Dice, he made Boyes Bishops for mo­ney, he defloured Uirgins and straungers, he made a Stewes of his Pallace of Late [...]ane, he laye with Stephana his Fathers Concubine, and with other, he putte out the eyes of Bishop Benedict, he caused houses to be set on fire, he brake open houses, he dranke to the Diuel. &c. Al these things were laide against him in a generall Counsell be­fore Otho the Emperour wherfore he was worthily depo­sed, by y^e consēt of y^e Emperor & of the Prelats. How many of the Prophetes or Apostles did you euer heare that was such a one as this holy Pope Iohn was? It was time for the Emperoure to vnpope him, or else within a while hée woulde haue turned all vpside downe, whereby euery one would haue thought that the Diuel himselfe had bin Pope of Rome.

But I maruel that he commaunded not the Angels to come and destroye the Emperour and Prelates for doing so, and that he made not the saide Angels to garde and de­fende his bodie, and to kéep him stil in his chayre of estate: séeing al the Angels are at his becke and commandement. But belike they were then either asléepe, or else they were otherwise occupied.

It séemes that this holy Pope Iohn, did striue with Ne­ro, Caligula, and Heliogabalus, whiche of them shoulde be the moste likest to the Diuell, for hereby it appeares he went not about to resemble Christ, whose Uicar the Pope makes you beléeue he is, therefore the Diuels Uicar hée might wel be, for Christes Uicar I am sure he was not, vnlesse in this, that Christ was not there wheresoeuer hée was.

[Page 73] Acts & Mo. Page. 161.Here followeth now a good merciful Pope, Pope Iohn the fourtéenth, therfore you that would learne to be merci­ful, learne of him, for he hathe lefte you suche a patterne of mercie, as Christe neuer lefte among the Iewes: whiche Pope Iohn being taken by one Petrus the head Captaine of the Citie, and two Consuls, twelue Aldermen, and diuers other noble menne, and by them clapte in prison eleauen monthes, (not without due desertes) was after deliuered by the Emperor, the execution of which Petrus, the Emperour committed to the discreation of the sayde Pope Iohn, whiche Pope (choosing rather to followe the Diuell by crueltie, than Christe by mercie) caused the sayde Petrus first to be stripte naked, then his heade to be shauen, and to be hanged by the heire a whole daye togi­ther, after that to be set vpon an Asse, his face turned back­ward, and his handes bounde vnder the Asses tayle, and so to be ledde through the Citie, that all men mighte sée him, that done, to be scourged with rods, and so banished the Citie.

But yet I can not but muse, that the Pope hath al po­wer in heauen and in earth, and hauing the Angels at his commaundement, that he woulde be taken prisoner & suf­fer hys enimies so to vse him, but we must thinke that it was rather of humilitie, than for lacke of abilitie.

Here is another mercifull Pope, called Pope Boniface the seauenth,Acts & Mo. Page. 161. he caused Pope Iohns eyes to be putte out, and after to be throwen into prison, where he was (as some saye) famished, Some saye he was slaine by Ferru­cus.

Now you shal haue a verye humble, a merciful, and a godly Pope,Acts & Mo. Page. 181. of whom you may learne suche humilitie, as Christ neuer taught, he was called Hildebrande, who suf­fered Henrie the Emperour, his wife, and his child, barefoo­ted and bareheaded in the cold frostye wether at the gates of Canusium thrée dayes, before he could be suffered to come in. And this holye Fathers wrath woulde not be pacified, [Page 73] nor suffer y^e Emperour to rule as Emperour, but vpō most vnreasonable conditions, which were vnméete for such a worthy Emperour to graunt vnto such a proude presump­tuous prelate: thus you maye knowe these holy Fathers whom they follow, by their fruites.

This Hyldebrand (who might well be called for his de­uilish doings a fyrebrand of hell) was a notable Sorcerer and a Necromancer,Benno. Car­dinall. who on a time had forgotte behinde him hys familiar Booke of Necromancie, which hée was wont to carrie commonly alwaies with him: wherevppon, remembring him selfe, entring the port of Laterane, he cal­led two of his most familiar friendes so fetch the Booke, charging them at no hande to looke within it. But they be­ing so restrayned, were the more desirous to open it, and to peruse it, and so dyd. After they had red a little the secretes of the Sathanicall Booke, sodaynely there come aboute them the messengers of Sathan, the multitude and terrour of whom made them almost out of their wittes. At length they comming to themselues, the sprites were instant vp­on them to know wherfore they were called vp, and where­fore they were vexed? quickely, sayde they, tell vs what you woulde vs to doe, or else wée wyll fall vppon you, if ye retaine vs longer. Then spake one of the young men to them, bydding them goe and plucke downe yonder walles, poynting to certaine high walles there nye to Rome, which they dyd quickly. The young men crossing them for feare of the Spirites, scarce recouering themselues, at length came to their maister the Pope.

Here you may perceiue this holy Pope was a Coniurer of Deuils, some say the Pope hath the holy Ghost at com­maundement, but here it appeares that this Pope had ra­ther the Deuill at his commaundment.

This holy Hyldebrand hyred one to laye great Stones ouer the place where the Emperour vsed to pray,Acts & Mo­numentes pag. 179. and so to throwe them downe vppon the Emperours head when hée [Page 74] was a praying, and so to kyll him: but God so wrought, that the Emperour escaped, and the wicked hyred wretche was killed himself: for as he was busie in remouing a gret and heauie Stone to the place (euen ouer the Emperours head) it broke the planke whereon it lay, & the saide wicked fellow, standing on the said planke, fell downe with the said stone, from the Roofe to the Pauement of the Churche, and with the same stone was dasht all in péeces.

Was not this a pretie practise for a Pope? he neuer lear­ned it in the newe Testament: nay if hée had applyed that Booke well, he should thereby rather haue vnlearned it.

This Hyldebrand on a time asked an answere of the Sa­crament (his Christ of Bread) thinking bycause it was the body of Christ (as he tooke it) it shoulde haue resolued hym of the thing hée asked, but it woulde not speake (a good cause why, bycause it coulde not, for it had bene a verye straunge thing to heare a Cake speake) and then therefore he threwe it into the fire, and burned it.

Thus these holy Fathers can make Christ and burne hym when they haue done: but if it had bene the bodye of Christ, it would haue leapt out of the fyre and saued hym­selfe. It is no maruell though they burne the holy and spiri­tuall members of Christ, that burne Christ himselfe.

Marke further what a true Prophet this holye Hylde­brande was: he sayde openly in the Pulpet before diuerse Cardinals and Bishops, that the Emperour shoulde dye or be put from the Empire, and that he shoulde not be able to make aboue the number of sixe Knightes, and thereof hée made hymselfe so sure, that then hée spake also these wordes following, neuer accepte mée for Pope any more, but plucke me from the Altar, if this Prophesie be not ful­filled before the feast of Saint Peter next ensuing. But for as much as the sayd Emperour was neither deade, nor de­posed by that day, but contrarie to this Popes Prophesie, the same Emperour deposed the sayde Pope, and placed an other Pope in his roome called Clement. The sayde Pope [Page 75] Hyldebrand therefore, (séeyng he woulde néedes bée a Pro­phet) he was but a false Prophet, and so not Prophet of God, but the Prophet of the Deuill. So that hereby it plainely appeares, that Popes may not onely erre, but al­so that they haue erred and lyed falsely, yea and are assured­ly the Deuils Prophets.

Also this holy and vertuous Father Pope Hyldebrand, iudged to death thrée men before they were conuicte, (or founde or approued guiltie) and caused them to be hanged without delay, contrarie to all Lawe.

And further, this vnmercifull Father, (for the Popes may not be called cruell) dyd torment one Centius almost to death, in a vessell thicke set with sharpe Nayles, which Centius after tooke the Pope, & before he was deliuered, he pardoned the said Centius, & al them that were on his part: but for all his pardon, he hanged the said Centius after, and nine of his men.

If the Popes pardōs be so slender y^t he giues on his owne behalfe, then the pardons y^t he giues on Gods behalfe, must néedes be of small value. Therefore you were not best to trust to the Popes pardons too much, least after you be han­ged in hell, as Centius and his men were hanged on earth.

This Pope Hyldebrande dyd an other déede of mercye: There was at the apprehension of this Pope, a certayne widdowes Sonne, to whom and other moe, for their pen­naunce, the Pope enioyned a yeares banishment: which tyme beyng [...]ded, the widdowe in token of a more ample satisfaction, (thinking thereby to haue appeased the more the Popes furie) put a halter about hir sonnes necke, and drawing hir Sonne by the rope to the foote of the sayde holy Hyldebrand, sayd, my lorde Pope, at your handes will I receyue agayne my Sonne, which one whole yeare hath endured banishment and other pennaunce, by your holy­nesse enioyned. Then the saide Hyldebrand, for that instant bycause of those that were with him in companye (dissem­bling his wrath) deliuered hir sonne churlishly, saying, get [Page 76] thée hence woman I byd thée, & let me bée in rest. After this he sent his officers, and apprehended the (sayde) widdowes sonne, & gaue commaundement to the Iustices to put him to death, who altogether making answere, saide, that they coulde no more condemne or meddle with him, for that hée had for his crime committed, appealed once to the Pope, and abidden the banishment, and done the pennance by him enioyned. Herevpon this glorious Hyldebrand, being dis­pleased with the Iudges, caused y^e foote of the said widdows sonne to be cut off, notwithstanding he had fulfilled all that was enioyned him by the saide Pope before. And thus hys foote being cut off, he died within thrée dayes after.

All you that woulde learne equitie and iustice, learne here of the Pope. I coulde neuer reade, that Christe after he bad the woman that was taken in adoultrie, goe awaye and sinne no more:Iohn. 8. that eyther he commaunded the Iudges to put hir to death, or else caused hir foote to be cut off.

Are not these mercifull and charitable actes and doings of the Popes, sufficient testmonyes, to make vs beléeue, that they are Christes Uicars, and menne of God? surely they haue verye harde heartes, that thereby wyll not bée wonne, to loue, honor, and estéeme the Pope, and to kysse his féete.

Benno. Car­dinall. Iewel in de­fens. Apol. pag. 167.This same godly Pope Hyldebrande, was charged by the counsell of Brixia to be an aduouterer, a Church-robber a periured man, a man-killer, a sorcerer, and a denyer of the Faith. When he was but a Cardinall, he smote Pope Alexander with his fifte, and layd him in prison: he poyso­ned sixe Popes his predecessors, to make a way for himself to be Pope: He was a Coniurer, and a rayser of Diuells, and in his furie he threw the Sacrament into the fire as is before declared.

Was not this (trowe you) a very fitte fellowe to be the Uicar of Christ? nay, he was more méete to be a deputie for the diuell, as he was in déede. Yet for al these his detestable doings, one Doctor Harding that lately was a Proctor for [Page 77] the Pope, was not ashamed to write, that this Pope Hyl­debrand was a holy and vertuous man. Truly, if this was a holy Pope, then the worlde is full of holie and vertuous people.

The holy acte for Priests chastitie, and to liue without wiues, and that all married Priestes should put away there wiues, was first aucthorized and established by this vertu­ous and holy Pope: the fruites that this law hath brought, were sufficient ynough to knowe the goodnes of him that first made it, though his conditions & maners had not bin mencioned.

Pope Boniface the eight, a good & holy man (I warrant you) saide, If Christ the sonne of God,Acts and Monuments pag. 349. or Peter the Apostle would come downe into the earth, and commaund him, he would not beléeue them.

And also he did say, that he would within short time, make either all the French men Martyres,Acts and Monuments pag. 350. or else forsakers of their faith, and that he sought not the health of their soules, but destruction of them.

Christe saith, he came to saue that was lost: But this Pope came to lose that Christe hath saued.

This is ynough (I thinke) to proue, whether this Pope was of God or not, was of a right religion or not, and whe­ther he was worthy to be followed of Christians or not. If darknesse be cōtrarie to light, falshood to truth, euill to good, & the Diuel to God: then this Pope was quite contrarie to Christ. And therefore bycause he cannot be Christ (though the Popes take it vpon them) yet I will warrant that he was Antichrist.

This Pope Boniface the eight entred into the Popedome as a Foxe, he raigned as a Woolfe,Iewel in de­fens. apol. pag. 458. and he dyed in pryson like a Dogge. In solemne procession he went attired with the Crowne Emperiall and robe of Maiestie, as an Empe­rour, and commaūded the naked sworde to be borne before him. Christe nor yet his Apostles neuer went after such a sorte in Procession, nor out of Procession. This Pope gaue [Page 78] pardons and frée remission of sins to all them that came to Rome in the yéere of Iubilie, (which he himselfe first began,) out of all partes of the worlde, and by him the Popes par­dons were first begunne, (not 300. yéeres since) which par­dons must néedes be of great vertue, for that they beganne by such a vertuous Pope.

Acts and Monuments, pag. 347. Nagareta a Knight, testified before the French King cal­led Philip, that Pope Boniface the eight was a théefe, an he­retike, his mouth full of cursings, his féete swifte to shedde bloud, a tearer in péeces of the Churche which he ought to cherishe, a wicked waster of the goodes of the poore, a louer of wicked men bycause they gaue him rewards, a persecu­ter of the righteous, a bringer in of newe sectes of destruc­tion that had not bene heard of, a blasphemer of the truth, thinking himselfe to be equall to Christe, a gréedie desirer of golde, getting it by deuise of all people: no regarder nor worshipper of God, not sparing anie waie to get money, a maker of marchandize of al men, a louer of no man, a nou­risher of warres, a persecutor & a hater of the peace of his subiects, rooted in all vnspeakeable sinnes: a striuer against the doctrine of God, and the abhomination of the people spoken of by Daniel the Lordes Prophet.

If (all this notwithstanding) this Pope were Christes Uicar and an holy and godly man (as you think the Popes cannot be euill) then we shall haue much ado to find out an vnholy or an vngodly man.

Iewel in de­fens. apol. pag. 142.And Pope Bonifacius concluded by solempne sentence, that euerye creature muste submitte it selfe vnto the By­shop of Rome, vpon paine of euerlasting damnation.

Yea, if we would be so fonde as to beléeue him, here it appeareth, if we yéelde not our selues to the Pope, though we remaine in Christe, we shall be vtterly damned: yet S. Paule is of an other iudgement,Rom. 8. for he sayeth, there is no damnation to them that are in Christe Iesu, &c. therefore before I credite the Pope in this pointe, and discredite Saint Paule, I will sée firste the Popes honester and god­lier [Page 79] men.

Pope Paschalis incensed the Emperours sonne agaynst his father,Acts & Mo­numents, pag. 198. and made him to depriue his Father from hys Emperiall seate, and place himselfe Emperour in his fa­thers roume.

Had not this Emperours sonne a good schoolemaster that taught him to obey his father so well? I neuer heard that Moses, the Prophets, Christ, nor his Apostles, euer taught any mans sonne such a lesson, & to obey their father in this order. Surely the Pope must néedes be a profound fellow, that could find out such misteries for children to obey their fathers & parents, which neither God cōmaūded, nor Christ euer taught: for he did not only depriue his father, but ther­by droue him to great miserie, who after desired to haue but a poore Prebend to serue and sing in the Quéere, but it would not be graunted to him. Which Pope Paschalis, was after taken prisoner by the sayde Henry the fifth.

For the Emperour thought belike, that it was as law­ful for him to take the Pope prisoner, as to put his owne fa­ther out of his kingdome. There the Popes scholler lear­ned one lesson more than the Pope his Schoolemayster taught him.

Calixtus tooke Gregorie his fellowe Pope that was ap­pointed by the Emperour,Acts and Monuments pag. 199. and brought him vppon a Ca­mell through the stréetes of Rome, setting his face towards the Camels tayle, and holding the Camels taile in hys hand. You may sée this charitable Pope loued his brother the other Pope so well, that he would not haue him goe on foote, but would néedes haue him to ride.

Pope Innocent (but not an Innocent Pope) gaue to Phi­lip the French king full remission of all his sinnes,Acts and Monuments pag. 256. and the possession of al the realme of England to him & to his heires, if he eyther did kill King Iohn (then King of this realme) or expell him. Was not this a frée and liberall Pope that would giue whole kingdomes at once? this is more than euer Christe gaue that euer I heard of: for he neuer [Page 80] gaue any remission of sinnes, nor yet any Kingdomes for killing of Kings or of any other, or for driuing them out of their owne kingdome or countrey.

Pope Boniface saide, that Whoredome is no more sinne than the rubbing of the handes togither.Acts and Monuments.

Some of you say that this our religion doth giue liber­tie to sinne, but these wordes of the Pope doe not séeme greatly to forbid or restraine sin. Saint Paule saieth, that neyther whoremongers nor fornicatours shall enherite the kingdome of Heauen. But I neuer heard, that either he or Christ said, that they that rub their hands togither, shal not inherite the kingdome of heauen: & therfore rubbing of our hands togither, is no sin: but Whoredome is a great sin, if the Scriptures be true: therefore the Pope is a most wic­ked liar, to saie, that is no sinne, that God, Christ, and the Apostles called sinne. And as here he cals whoredome no sinne, which is a great sinne: so in other places the Popes call that a great sinne, which Christ doth not cal sinne. And thus you may sée plainly, that the Pope is both in his say­ings and doings cleane contrarie to Christ: therfore if you followe the Pope, you are then contrarie to Christe, and so no true Christians.

Acts & Mo­numents, pag. 686.Pope Sextus at the request of Petrus Ruerius a Cardi­nall of his owne making, and of Ierom his brother, permit­ted and graunted vnto the whole familie of the sayde Pe­ter the Cardinal, in the thrée hotte moneths of Sommer, Iune, Iuly, and August, frée leaue and libertie to vse the sinne of Sodomitrie, (a thing most shamefull to be vttered but most horrible and abhominable to be licenced or per­mitted.)

What a wicked Pope was this that did licence and permitte that, which God doth so detest, that therefore he consumed Sodom and Gomora and whole countries with fire from Heauen? And now as these that committed this de­testable sinne, were destroyed with fire from Heauen, so I feare this Pope Sextus and other that licence and allowe [Page 81] it, shall be tormented with fire in Hell.

Pope Clement the sixthe poysoned Lodowike that good vertuous and godly Emperour,Acts and Monuments, pag. 378. whiche shewes what hée was: for euil men haue oftentimes poysoned good men, but good men neuer poysoned euil men. Therefore you may sée, that this holy Pope was not of God, but of his father the Diuell, who was a murtherer from the beginning, who teacheth his children to be of his owne occupation.

Pope Alexander did set his foote on Frederickes necke the Emperour,Iewel in de­fen. Apolog. pag. 127. when the said Emperour told him that he yéelded that honor, not vnto him being Pope, but vnto Pe­ter: yes sayd the Pope, both to me & to Peter, & so he placed himselfe before Saint Peter. Be not here pretious Popes to make Emperours beléeue that Peter lookes for such honor? Surely it is verie straunge that Peter should looke for that now being dead, that he neuer desired when he was aliue: nay when he was aliue he was most humble, and willingly suffered the Emperour to put him to death, & now that he is dead, would he so faine tread in Emperours necks, or take pleasure that other shall do it for him? truely I can not be­léeue it, nay I am most sure he doth abhorre it. Therefore if pride be godly, then your proude Popes are holy.

Pope Marcellinus was an Idolatour, and Pope Siluester the seconde was a Coniurer and gaue himselfe wholy both body and soule to the Diuell,Iewel in de­fens. Apolog. pag. 162. & by the Diuels procurement was made Pope, must not these be good & vertuous Popes when the Diuell muste be faine to make them? Thus you may sée if you will not winke for the nonce, that the Popes that name themselues Christes Uickars (to bryng them­selues in credite) are neuerthelesse the Diuels Chaplaines, for as they onely were Christes Apostles, that Christ did chose and allow: so they are the Deuils disciples that he doth elect and authorize. And now bycause this sayd Sil­uester was made Pope by the Diuell, therefore he was none of Christes, but the Diuels deputie, to determine and order things for the Diuel, as no doubte but he and all [Page 82] other such like and of his religion haue done.

Cooper Epit. Chro. Fol. 235.Pope Iohn the two and twentith was a cruell & wicked Tirant, he proclaymed al them for Heretikes, that taught that Christ and his Apostles had here no possessions.

Bicause the Pope would not be poore like vnto Christ, therefore he would haue Christ to be rich like vnto hym: & so, bycause he can not resēble Christ, therfore he wold haue Christ to resemble him, and therfore he woulde haue it bla­sed abrode that Christ and his Apostles were rich and had great possessions, not that he would be like them in vertue, but that they shoulde be like him in wealthe: and thus he makes them Heretikes that tell trueth of Christe, and them to be his Catholikes that shal tel lyes of Christ: thus you maye sée howe the Pope (Christes Uickar) is vnlike to Christ, for Christ would haue vs say true, and the Pope would haue vs to lye.

Cooper Epit. Chro. Fol. 241Pope Clement caused certain of the electours to choose a new Emperour, for he liked not the old, which was Lewes.

Truely Christ nor all his Apostles neuer caused a new Emperour to be chosen. I maruell that Peter did not cause a newe Emperour to be chosen in the steade of Nero, when he was Pope, for I am sure that the Emperour that the Pope did depose, was not so euill as hée. But whereas Pe­ter was contente to suffer an euill Emperour to raigne, our holye Father the Pope will not suffer a good Empe­rour to rule.

Cooper Epit. Chro. Fol. 222Pope Gregorie promised the kingdome of Heauen, to all thē that fought against the Emperor: thus he set Kings and the Emperour togither by the eares, and encouraged his subiectes to rebell against him. But I neuer read in the Scriptures that heauen should be gottē by fighting against their Prince, or for one to murder & kill another. But I re­mēber well that Christ saith (but it is something contrarie to the Popes wordes) Blessed are the peacemakers, for they shal be called the children of God. Math. 5. Now if we may beléeue Christe, (who is of as good credite as the Pope) the Pope [Page 83] will hardlye performe this his large promise. For if the peace-makers shall be called the children of God: then the peace-breakers, (who are cleane contrarie to them) shall be called the children of the Diuel. And I trust the Popes au­thoritie doth not extende so farre, to giue the kingdome of Heauen to the children of the Diuell: for heauen is onely appointed for the children of God as Christ doth testifie. Now séeing the children of God, shal be placed in Heauen, then surely the Children of the Diuell (whatsoeuer the Pope saith) must néeds be placed in Hel. Therefore hereby it plainly appeares, that all these rebels, fighters, murde­rers, and bloudshedders, to whome the Pope promised the kingdome of Heauen, are more like to haue the kingdome of Hell, are not they in good case thinke you, & hath not the Pope serued them well that thus trusted to his promise & pardons? Assure your selues that you will be so serued, if you resist and rebell agaynst your worthye Quéene, and if you trust to his promise, (yea though he dispence with you for your othe and obedience.)

Vrbane and Clement Popes of Rome, both at one tyme,Cooper Chro. Fol. 248. gaue frée remission of sinnes, à pena & culpa, to all them that woulde warre againste their enimies, that were against them, (one of them being against another,) and then bothe the Popes curssed their enimies that were against them for Heretickes (and so here was all cursing but small bles­sing) for both partes were cursed, if the Popes curses maye goe for cursses. I praye God they were not all curste of God (as I feare they were, they fought all in so good a quarell) nowe I would faine knowe which of these Popes pardons was the best, for both of them could not be good, thoughe they mighte bothe be noughte, for both the Popes coulde not haue the spirite of God, though they both might haue the spirite of the Diuell, for such proude and presump­tuous Prelats, that stroue for the kingdome of this world, might wel haue the spirite of pride, the spirite of arogancie, and the Spirite of Sathan, but the spirite of God out of [Page 84] doubt they had not. These holy fathers were so lowly, pa­tient, and humble, that neyther of them woulde giue ouer, least the one of them shoulde séeme to be more méeke than the other.

Was not Gregorie the seconde a good holye religious Pope thinke you,Cooper▪ chron. Fol. 268. that did not onely withstande the Empe­rours deputie, by force of armes, but also wrote into all parts, that neyther for feare nor entreatie they should obey the Emperours commaundement, in taking of Images and pictures of Sainctes out of the Churches for the auoy­ding of Idolatrie, but woulde haue Images erected, set vp, and worshipped, contrarie to the word of God, whiche ho­ly Father, with his vehement persuasions, withdrewe the people of Italie so from the obedience of the Emperour Leo, that they woulde haue chosen them a newe Empe­rour.

This Pope Gregorie neuer learned this of Christe our maister (but of the Diuel his maister) to withstād the Em­perour in euil things, much lesse in lawful & godly things, as the plucking downe and abolishing of Images, whiche God doth expressely commaunde, neither learned hée of Christ but of Sathan, to make subiectes refuse and resist their ruler and gouernour. Therefore séeing he hath done that, that he hath not learned of Christ, he can not there­fore be Christes Disciple nor the Uickar of Christ.

Was not Pope Zacharie a good and vertuous Pope that assoyled Pypin and the other Frenchmen, and discharged them of their othe and allegiance to Childericke their law­full King, and authorized and confirmed Pypin to be King in his maisters place? I maruel of whome he learned this, to take a kingdome from one, and to giue it to another: no man may saie that he did euill in so doing, for if one shoulde say so,Iewel in de­fen. Apolog. pag. 458. straight way the Pope woulde make him an Here­tike. Naye, Doctour Harding séemes rather to commende him in it than otherwise, who sayeth that if the Pope gaue away the kingdome of Fraunce from the Prince, he did [Page 85] it to the intent to feare him: a pretie deuise to feare a King, to pull the Crowne Imperiall from his heade, and to make him a Monke and set an other in his place. Christ himself, nor Peter the first Pope, had neuer such a tricke to feare a King withall.

And after this Pope Zacharie had made Pypin King of Fraunce, then he suffered the same King to kisse hys féete, and to goe on foote by his horse thrée myles. Christ neuer roade but one day in all his life, and yet he had neuer a king to doe him such seruice then, as this Pope Zacharie had, yet he was as high both by byrthe and degrée as this proude Pope was.

Pope Iohn the eightéenth,Acts & Mo­numentes Pag▪ 16 [...]. was taken prisoner by the Emperour, whose eyes were first put out, and after put to death by the meanes of Pope Gregorie the fifth. Are not these Popes worthyly called the Uicars of Christ trowe yée, that are so farre vnlike to Christ in all their doings? for Christ made the blinde to sée, but these Popes put out mens eyes, and made them blinde: Christ saued a Womans life,Iohn. 8. that ought to haue dyed by the lawe, these Popes put men to death that ought to liue by the lawe: Christ gaue life to Lazarus that was deade, and the Pope giues death to them that are in health and aliue. If the Pope and Christ bée so farre at discorde at the last day, as their doctrine and doings doe differ at this day, they are not like to dwell both togi­ther in one place.

Was not he a mylde and mercifull Pope that would not be pacified with the Venetians, Iewel in def. Apolog. pag. 466. vntill Dandalus that was af­ter Duke of Venice, did humble himself, and did lie vnder the Popes table with a chaine about his necke: it séemes that the Pope was something furious and harde to please, that by none other submissiō would be reconciled. I neuer heard that any were constrained to pacifie Christes wrath after this sort all the time that he was here on Earth.Iewel in de­fens. Apolog. pag. 468.

What say you to that Pope that did set the Emperiall Crowne vpon the heade of the Emperour Henrie the sixth [Page 86] with his foote, and with his foote did cast the Crowne off a­gaine, saying withall, I haue power to make Emperours, and to vnmake them againe at my pleasure?

Marry it appeares so, by the Popes giuing away the kingdome of Fraunce from Childrike the King, to Pypin that was but his subiecte. But whether the Pope hath this power from Christ being his Uicar, or from the Diuell be­ing his Deputie, he doth not tell vs.

Pope Iohn the twelfth was slaine in aduoutrie. Pope Benedict the ninth lyued without lawe or reason,Iewel in de­fens. Apolog. pag 472. and de­fyled the seate of Rome with all kinde of shame, and in the ende he tooke mony and solde the Popedome. Platina sayth, Popes then were elected not for their learning & holynesse, but in respect of mony and friendship.

Acts and Monuments page. 174.If you lacke an other holy and méeke Pope, loe here is Pope Iuly who is not worthy to bée lefte out. This same Pope Iuly loued Porkes fleshe maruellous well, whose Phisition gaue warning to the Popes Steward, for that it was hurtful for the Popes gout, that he should set no more Porke before him. But when the Pope perceyued the sayde Porke to be lacking in his accustomed seruice, where is my Porke said he? and when the Steward tolde him, that hys Phisition had forbidden any Porke to be serued vnto him, then the holye Father burst out in a great rage, and sayde, bring me my Porke fleshe in the despight of God. A man woulde thinke, that these were rather the wordes of Pluto (the prince of darkenesse) than of an earthly prelate, especi­ally of Christes deputie or Uicar.

At an other time this same patient Pope sitting at din­ner, pointing to a Peacocke vppon his table, which he had not touched, (kéepe sayde he) this colde Peacocke for me a­gainst Supper, and let me suppe in the Garden, for I shall haue guestes. So when Supper came, among other hotte Peacocks, he saw not the colde Peacock brought to the ta­ble: the Pope after his wonted manner, most horribly blas­phemyng God, f [...]ll into an extreame rage, &c. wherevppon [Page 87] one of his Cardinals sitting by, desired him, saying, let not your holynesse I pray you, be so moued with a matter of so small weyght: then this Iulius the Pope aunsweared a­gaine, what if God was so angry for one Apple, that he cast our first parentes out of Paradise for the same: why maye not I being his Uicar, be angry thē for a Peacock (sithence a Peacock is a greater matter than an Apple? you may sée that the Pope is a good and vertuous scholler, he can learne of God to be angry, but he cannot learne at Christ to be pa­tient. What a blasphemous wretche was this, that would make his mans disobeying of him for not bringing y^e Pea­cocke which he bad, to be a greater offence, than Adams dis­obeying of God in eating of the Apple whi [...]h God forbod: and thus he would teach vs, that it is a greater offence to make the Pope angry, than to prouoke Gods wrathe. But hereof we may be sure, that by offending God, we deserue our damnation, but by displeasing the Pope, wée maye get our saluation, for if we embrace the Gospell, we displease the Pope, and please God, and thereby shall attaine to bée saued: but if wée forsake the Gospell, wée shall please the Pope and displease God, and thereby get our damnation.

Marke here by this Pope, y^e holynesse of their holy chaire at Rome, the sitters wherein being Popes, can not erre (say they) neither can say or do amisse, say or do what they wyll: but hereof I am sure, that the Popes before mentioned, ey­ther dyd neuer sitte in that blessed chaire, or else that chaire hath no such vertue in it as they wold make vs beleue. And though this Pope and the reste were rather to be abhorred than honored, yet this wicked and blasphemous Pope Iuli­us, dying in Quéene Ma [...]ies time, was had here in such re­uerence and estimation, that commaundement was giuen, that Hearses, Dirges, and fun [...]rals, shoulde be had and ce­lebrated for him, in all Churches.

But marke y^e blindnesse & folly of many then: if he could haue pardoned al other of their sinnes, he might then haue pardoned himself, and so néeded neither Dirges nor Masses. [Page 83] For if his pardons were good, then no doubte he pardoned himselfe: and so the Masses and Dirges for him were néed­lesse. And if he had néed of Masses & Dirges after his death, then it is manifest that the pardons that he gaue vs in his life time were nothing worth. And as hereby all ye that are wise may plainly iudge that the Popes pardōs are nothing worthe: Euen so his Masses and Dirges, which likewise came from the Popes (and not from Christe) are as little worth. Yet for all that, there were Hearses set vp for him, and Dyrges sung for him in diuers places. At which time there chaunced a womā to come into Saint Magnus Church at the Bridge foote in London, who séeing there a Hearse and other preparation, asked what it meant, to whom other that stoode by sayde, that it was for the Pope, and that shée must praye for him: nay (quoth she) that will I not, for he néedeth not my prayers: for séeyng he coulde forgiue vs all our sinnes, I am sure he is cleare himselfe, therefore I néede not to pray for him.

Thus you may perceiue, that God did not onely open the eyes of a simple woman, to sée howe men were deceyued, and shutte the eyes of Princes and greate men, that they coulde not sée howe they were deceyued, but also gaue hir courage and boldnesse, in that daungerous time, to vtter the truth.

Pope Stephen tooke vp Pope Formosus body hys prede­cessour,Platinai [...] Steph. 6. chopte off hys forefingers, cutte off hys head, and threw his naked carcasse into y^e Riuer of Tyber. The Pope neuer learned this of Toby, for Toby buried thē that were vnburied, but this Pope vnburyed them that were bu­ryed. And whereas Toby did burie men in the earth, this Pope did burie one in the water.

Vrbanus the first, thrust fiue Cardinals into sackes, and threw them into the Sea.Sabellic. En­nead. 9. lib. 2. The godly Christians vse to bu­rie dead men in y^e earth▪ but this holy Pope did bury quicke men in the sea. Is not here a goodly rabble of holy and ver­tuous Popes? are they not méete posts and pillers for you [Page 89] to take holde on? woulde you haue thoughte, that they that make themselues Christes Uickars had bene suche followers of the Féende, and suche seruauntes of Sa­than? you maye thynke, that they were not the Dis­ciples of the Diuel, but I am sure, they were not the Chil­dren of God.

And bycause some of you saye, that the Popes cannot erre,Iewel in defē. Apo. pag 162 beholde well what trueth and good religion was in these Popes that followe. Pope Leo was an Arian He­retike: Pope Celestinus was a Nestorian Heretike: Pope Liberius was an Arian Heretike: Pope Marcelli­nus offered sacrifice to Idols, and was a Nestorian Here­tike: Pope Honorius was a Mononethelite Heretike: Pope Iohn the two and twentith, was an Heretike: and A­nastasius was an Arian Heretike. Nowe, if such horrible Heretickes as these be, cannot erre or goe wrong, then su­rely I wil say with you, that the Pope cannot erre: but if Heretikes, Schismatikes, Apostatas, Simoniackes, Ido­latours, Coniurers, Blasphemers, Murtherers, Sa­crificers to Diuelles, and fylthie Fornicatours maye erre, then the Popes haue moste shamefullye and false­lye erred, lyed, and gone cleane wrong. Petrarchus sayeth, that Rome is a Sanctuarie of all Heresies. And Lyra sayeth, that manye Popes haue fallen into He­resies.

If so manye Popes haue bene Heretikes, and if He­retikes erre, or are in the wrong waye: then the Popes haue erred, and haue bene foulye out of the right way, as is before sayde. Therefore, that the POPES can not erre, is a common lye, onelye vsed, to make fooles beléeue, that all is true that the Pope saith.

And bycause manye of you haue thoughte, that the By­shopricke of Rome is the holyest Bishopricke in all the worlde, assure your selues that no Sea or Bishopricke in al the world, that euer was reade or hearde of, hath had so [Page 90] manye Idolatours, Necromancers, Heretikes, Aduoute­rers, Church robbers, periured persons, Murtherers, Mō ­sters, Blasphemers, and tirants, as Rome hath had: and yet they woulde make vs beléeue, as they make you and ma­nye other beléeue, they cannot erre, nor go wrong, what­soeuer they doe, and that they that sitte in the Popes chayre there, must néedes be Gods fellowes, and equal to Christ.

The Popes disagrée and are contrarie one to another, (marry in wickednesse they agrée all in one) yea,Iewel in defē. Apol. P [...]. 1 [...]7 and som­times the Pope is contrarie to himselfe. Pope Sabianus would haue burned all Pope Gregories Bookes: Pope Ro­manus vtterlye abolyshed all the actes of hys predecessor Pope Stephen. And the same Pope Stephen defaced and mangled the dead carcasse of his predecessor Pope Formo­sus, and condemned vtterlye all that he hadde done before. And thus, that that one Pope doth like, another Pope mi­sliketh, and that which one Pope alloweth, another con­demneth.

Therfore I would aduise you to lay hold on Christ and his Apostles, which are no chaungelings, and forsake these wicked Popes whiche are suche chaungelings, for I will neuer truste them, nor fauour their religion, vntil they be more vertuous▪ godly, and honest, and agrée better among themselues than they do.

Pope Adrian sayeth of himselfe, Whatsoeuer the Empe­rour hath, Auentinus in Adriano. 4. he hathe it of vs, it is in our power to bestow the Empyre on whome wee liste: (It may be so, but one may looke all the Bible ouer, ere he can finde it.) And also the Pope hath made it Heresie (though Christe did not make it) for a king not to holde his kingdome at his handes: It is happy that he named no Quéenes, for if he had putte the Quéenes as wel as he put in kings, then haply he mighte haue made the Quéens maiestie also one of his Heretiks.

The Pope, if we may credite his prerogatiue, being of his owne penning, is of no small power: For he is cal­led [Page 91] Lorde of Lordes, and King of Kings, he compelleth Emperors and Princes to sweare fealtie and obedience to him.

Cardinal Zabarella sayeth: The Pope doeth what hym listeth, yea though it be vnlawful, and is more thā a God.Stanislaius Orichouius in Chinera. Fol. 97. And one sayth, that a priest is so much aboue a King, as a man is aboue a beaste: as muche as God is better than a priest, so much is the priest better than a King: he that set­teth a King before a prieste, setteth the creature before the Creator. By thys it appeareth, that Priestes are no small fooles, if this be true, then it is no maruel that men were wonte to haue Priestes in great estimation and re­uerence.

But I maruell, that king Iosias was so bolde to burne suche a number of Priestes that were so farre hys superi­ours, and that were as farre aboue him, as he himself was aboue a beaste: truely I thinke it was bycause they could not shewe him their Commissions, belike they lefte them at home.

As the Popes before vsed much wickednesse, so they haue vsed here a péece of knauerie, to make the people be­léeue that they and their Priestes, are farre aboue them, thereby to bring themselues vaine honor and estimati­on.

And nowe marke I praye you, whether these wicked Popes before mentioned, with many other that cal them­selues Christes Uicars, are not more like Lucifer the di­uell, in pride, than Christe the sonne of God, in Humility: I thinke there was neuer such lordlinesse or pride in anye worldlye prince, as hathe bene in diuerse of these wicked Popes: for the Pope suffereth the Emperoure, whiche is the chiefe ruler of all Christendome, to holde his styrrope, to holde his horsse by the brydle, to beare his trayne,Acts & Mo. Page. 176. and to kisse his féete, yea and the Emperoure was shent of Pope Hyldebrand, bycause he helde the left styrrope in steade of [Page 92] the righte, when he got vpon his Horsse: there was neuer Emperour, nor king that euer receiued any such seruice of any of the Popes.

But the Earle of Wiltshire, and the other Embassa­dours from king Henrie the eighte to the Pope (farre in­feriour to the Emperour) refused to kisse the Popes foote,Acts & Mo. thoughe the Pope helde it oute purposely therfore: yet the Earle of Wiltshires Dogge, (hauing a greater deuotion thereto than they) did not onelye kisse the Popes foote, thoughe something vnmannerlye, but also snatchte at his greate Toe: thinking belike, that it was more méete to be bitten of dogs than to be kissed of men.

Iewel in defē. Apol. Pa. 461 in alto lib. in def. Apol. Pag. 410. Greg. lib. 4. Epist. 38. Ceremoniar. lib. 1. Sectio. 5. ca. 3.Consider nowe therefore the greate humilitye and the symple seruice that the Pope requires. In the Popes owne booke of the Ceremonies of Rome, it is written thus: The Emperoure electe going in arraye wyth all hys trayne, passeth vppe the Stayres into the Scaffolde, and as soone as hee seeth the Pope, hee worshippeth hym wyth bare heade, touching the grounde with hys knee.

Agayne when hee commeth to the foote of the Popes throne, hee kneeleth downe: laste of all, when hee com­meth to the Popes feete, hee kisseth them deuoutelye, in the reuerence of our sauiour. Is not thys trowe you, a trimme reuerencing of Christe, to kisse the Popes féete?Iohn. 13. Christe washt hys Apostles féete, but I neuer heard that the Emperour did kisse Christes féete: nay Christes Apostles did neuer kisse hys féete, yet if féete ought to be kissed, truely it had bin as fit for the Apostles to haue kis­sed theyr maysters féete, as for the Emperour (whyche is the chiefe ruler of all Christendome) to kisse the Popes féete.

Therefore you that luste to learne humilitie, may learn here of the Pope.

And if this be not sufficient to shewe you of the Popes humilitie, you shall sée further, When the Pope taketh his [Page 93] staires to mount on horsebacke, the greatest Prince that is present, whether he be King or Emperour, Ceremoniar. Lib. 1. Cap. 8. Iewel in de­fens. Apol. pag. 463. I. in alio lib. pag. 412. holdeth his stir­rop, and afterward leadeth his Horse a little by the brydle: but if there were two Kings in the presence, the more Hono­rable of them shoulde holde the Brydle on the right side, & the other on the left: If there happen no King to be present, then let the worthiest person leade his horse. But if the Pope would not ride, but be borne on mens shoulders in a chaire, then must foure of the worthiest Princes, yea, the Emperour himselfe, or any other mightie Monarch (if hee bee present) beare the Chaire, Pope and all, a little way forwarde vppon their shoulders.

Againe, the Emperour delyuering ouer his goldē Apple and his Sceptre to one of his men, commeth vnto the Popes Horse, and in honor of our Lorde Iesus Christe, (whose per­son in earth the Pope beareth) he holdeth the Stirrop, vntill the Pope be mounted, and afterward he taketh the Brydle, and leadeth foorth his horse. While the Emperour dothe these profitable seruices, the Pope oughte modestly a little to refuse the same: and yet afterwarde with certaine good and gentle wordes (taking that honour as done vnto Christ, and not vnto himselfe) he holdeth himself contented. (This is the strangest honoring of Christ that euer I hearde of, to leade the Popes Horsse. Further, it is appointed thus: The moste noble man that shal be in the Courte, shall beare vp the traine of the Popes Cope, yea, though it be an Empe­roure or a King.

Againe, let the most noblest lay man, whether he be king or Emperour, bring water to washe the Popes handes, and while the Pope washeth, let al the Byshops and laye men kneele downe.

Againe, While the Pope is yet sitting at the table, the no­blest man within the Court, be he Emperour, bee hee King, shal be brought to the Popes Credence, to giue him water. Againe, The first dish, the noblest Prince shall carrye, whe­ther he be Emperour or King.

[Page 94]Againe, When the Pope is at breakefast, the King shall beare the first Cup: Ceremoniar. Lib. 2, Cap. 10 And againe, Let the Popes Cuppes be borne by the Noble menne or Orators being present, and let the Clearke of the Ceremonies begin wyth the worthi­est estate, yea, thoughe he be King or Emperour.

Thus by the Booke of the Popes Ceremonies, it plaine­ly appeares, that the Emperour shall holde the Popes stir­rop: let the Emperour leade the Popes Horse: the Empe­rour must beare the Popes chayre on his shoulder: the Em­perour shall beare vp the Popes traine: let the Emperoure bring the Bason and the Ewer to the Pope: the Emperor shal giue the Pope water, to wash his handes: the Empe­rour shall cary the Popes fyrst dyshe: the Emperour shal carrye the Popes first Cup.

May not he be called the Seruaunt of GODS ser­uantes, (for so the Pope nameth hymselfe) that hath the Emperour to his man, and to wayght on hym thus at an inch? The Pope neuer learned of Christe to be thus sim­plye serued: if the Pope in this case be a Seruant, I mar­uell then who shall be a Maister? Christe was as good a man as the Pope, and as well borne as he, and yet I neuer read or heard, that he rode, was carryed, or serued in this order.

Christ was a King aboue all Kinges, and yet he was humble and méeke, and was vnder all Kinges: but the Pope is no King, and yet he is proude out of all measure, and makes himselfe Prince péerelesse, and aboue all Em­perours and Kinges. Well though he learne not to be humble and lowly of Christ, yet he learnes to be stout and proude of the Deuill. I maruell by what prorogatiue he hath gotten all this dignitie: Christ whose Uicar he sayth he is, and Peter whose Successor he claymeth to be, tooke neuer such an Emperial state vpon them: alas they were poore Subiects, yea and so poore, that they had no mo­nie to pay tribute to the Emperour, but that they were fayne to haue out of a Fishes mawe. But marke though [Page 95] CHRIST [...] was tributarie to the Emperour, yet the Pope is frée from it. Nay he makes Kinges to pay tri­bute to hym, and thus he is quite contrarye to our méeke Christ.

Yet marke the lowlinesse and humilitie of the Pope,Iewel in de­fens. Apol. pag. 515. Concil. Later. Session. 6. Pag. 604. that calles himselfe the Seruaunt of Gods Seruaunts. In the late Counsell holden at Lateran, in Rome one Symon Begnius the Bishop of Modrusia sayde thus to Pope Leo, Beholde the Lyon is come of the tribe of Iuda the roote of Dauid. &c, O most blessed Leo, wee haue looked for thee to bee our Sauiour.

In the late Chapter at Trident, Concil. Trid. sub Paulo 3. oratione Cor­nelij Episcopi Bitontini. Concil. to. 2. Decreta col­lecta per A­drianū p. 613. Paulus Ae­milius lib. 7 Cornelius the Bishop of Bitonto saide thus: The Pope is the light that is come into the worlde, but men haue loued Darkenesse more than the Light. Euery man that hath done euil hateth the Light, and commeth not to the Light.

Pope Adrian saith: That no man shall iudge the Pope: For it is written: The Scholer is not aboue his Maister.

The Pope suffred the Embassadors of Cicilia to lye pro­strate on the grounde, and thus to cry vnto him, as if it had bin to Christ: Holy father that takest away the sinnes of the worlde, haue mercie vpon vs: Thou that takest awaye the sinnes of the worlde, giue vs peace,

Pope Sextus saith: Who so accuseth the Pope, Concil. tomo. 1. in purgatio. Sixti. can ne­uer be forgiuen, and his reason is this: Hee that sinneth a­gainste the holy Ghost, shall neuer bee forgiuen, neither in this worlde, nor in the worlde to come. I neuer hearde so playnely what was the sinne of the holy Ghoste before. If this be true, that to accuse the Pope, is the sinne of the holy Ghost, then it is no maruel though the Papists that beléeue this, dare not accuse the Pope, but thinke that he is moste holy whatsoeuer he doth, for feare they shall neyther bée forgiuen in this worlde, nor in the worlde to come. Surely, they are founde and grounded Papistes, that beléeue the Pope to be the Lyon of the Tribe of Iuda, that he is the roote of Dauid, that the Pope is the light that is come into [Page 96] the worlde, that he is the sauiour of mankinde, that he is the Lamb of God that taketh away the sins of the worlde, that whosoeuer accuseth him of his wickednesse, doth sinne againste the holy Ghost. Oh horrible, haynous, and intol­lerable blasphemie: that whych is to be applyed to our sa­uiour Christe the sonne of God, and to none other, thys vile and most sinful wretche, the Pope applyeth to hym­selfe.

I truste there is none of you, be ye neuer so wilfull, obstinate, and bent to the Popes lawe, but as soone as you heare this, the Popes great blasphemie, and how he takes that vnto himselfe, that is onely due to Christ: but spéedi­ly (except you are determined to be children of the Diuell) wil flye from this Antichrist and his doctrine, and embrace Gods moste holye worde, for if he be not Antichriste, then there was neuer any, nor neuer wil be. I graunt there are now many Antichrists: for al they that are against Christ, are Antic [...]ristes.

All Idolatrous Emperoures, Rulers, and Kings, were Antichristes, that worshipped Ball, the God Bell, A­staroth, and other Idols, and Nabugodonezar that made his golden Image to be worshipped, and the great Turke, the great Chame of Tartaria, and the greate Souldan, yet these haue not made, neither doe make men worship them selues for Gods, but other.

And though many Emperours and tyrants haue made men to honor them for Gods▪ to kisse their féete, and to call them Gods, yet the same were Ethnicks and heathen prin­ces, and knewe neither God nor his worde: but this man of sinne, the Pope, that professes Christianitie, that knows God and his word, that grauntes the olde Testament and the newe, and that knowes and professes, that Christ dyed for the sinnes of the people, and beléeues all the Artycles of our Créede, and that is Christned, thus wittingly and willingly to take vpon him to be called the Lyon of Iuda, the roote of Dauid, the light that is come into the worlde, [Page 97] the Lambe of God that takes away the sins of the worlde, (whereas he knowes right perfectly, that it is neyther, nor can be spoken of him nor of any other, but onely of Christ, neyther is due nor can be applyed, to any other but onely to Christ that immaculate Lambe, the Sonne of God) must néedes of force, be the chief and head Antichrist of all other Antichristes, neyther was there euer such an Antichrist before him, neither can there be any such Anti­christ after him.

And whereas he woulde make you beléeue, that they that accuse the Pope of any crime, doo sinne against the ho­ly Ghost: (whereby to feare you that you should not accuse him, nor to thinke hée doth euill whatsoeuer hée dooth) it is he, it is he rather that sinnes against the holie Ghost, that committes such wilfull blasphemie, and so wittingly (con­trarie to his owne Conscience) takes vpō him to be Christ, and robs Christ of his due honour and glorie, who knowes most certenlye, that he is neyther Christ, nor that the sayde Scriptures were meant of him, nor can be by any meanes rightly applied to him.

And so, vnlesse the former Popes (whiche besides this great blasphemie, were euill and wicked enough, as be­fore is manyfest) haue repented, and the Pope and hys Prelates, that are nowe, doo repent, this their most horri­ble blasphemie, whiche they cannot choose but knowe, and commit thus willinglye and wittinglye, surelye they shall neuer be forgiuen, neyther in this worlde, nor in the worlde to come. For I beléeue it is the very sinne against the holy Ghost.

And if all this cannot persuade you, that these mon­strous and execrable Popes, are the Seruauntes of Sa­than, the Deuils deputies, and the very Antichrist, and the Antichrist that the Scriptures meaneth off: you shall haue here other Authors, more credible than my selfe, that shall so plainely describe the Pope to be the very Antichriste, that you cannot choose but so to take hym, (vnlesse you be [Page 98] vtterly bent not to yéelde vnto the truth, or to saye with the foolish Poet: Non persuadebis etiam si persuaseris, Though you persuade me, I will not be persuaded.

But yet before we come to that, marke what preroga­tiue the Pope claymeth, whereby you shall the better per­ceiue, that he is the very Antichriste.

The Pope is aboue all generall Counsels: That his bare worde muste be holden as a Lawe: Extr. de elect. & Electi po­test. significa. Iewel in de­fens. apol. pag. 43. in somr bookes 48. That whatsoeuer he do, none may say vnto him, why do you thus: That his iudge­mentes are more certaine than the iudgementes of all the worlde: That if all the whole worlde giue sentence in anye matter contrary to the Popes pleasure, yet it seemeth, wee are bounde to stande to the iudgement of the Pope: And whatsoeuer he sayth or doth (being Pope) he cannot erre.

Iewel in defē. Apo. pag. 49.Yet Pope Pius the seconde, before he was Pope, sayde: That the Counsel is aboue the Pope, but after, when he was Pope, (being better instructed) I see (sayde he) beefore I was muche deceiued, now the Pope is aboue the Counsel. Thus eyther the Popes are lyars, or else lyars are made Popes.

16. q. 1. quicun que in glossa. 15. q. 6. author. in glossa dist. 34. lector. Abbas panor. Extra de di­uor. cap. fin. Sūma Angel. in distin. Pap.The Popes Canonists say: That the Pope may dispence against the lawe of God: The Pope maye dispence againste the Lawe of Nature: The Pope may dispence against Saint Paule the Apostle: The Pope maye dispence againste the newe Testament: The Pope maye dispence wyth all the Commaundementes, bothe of the olde and also of the new Testament.

If the Pope can doe all this, then he may putte Christe out of al his aucthoritie: then hée maye cursse the mer­cifull, and blesse the cruel tyraunte: then hée maye damne them that be saued, and saue the damned. And then GOD helpe the poore Protestantes, for they are lyke to goe to Hel, and all the Papistes are like to goe to Hea­uen.

And if Christe and the Aungels be no Papistes, he wyll [Page 99] goe neare to thruste them al out of Heauen and sende them to Hel.

Who would thinke or beléeue that these proude Popes woulde suffer them selues to be called God:Iewel in def. Apolog. 584. Christopher. Marcel. in conc. Latera. Sess 4. Extra. Iohan [...] 22. cum inter in Glossa. Im. Lugduni Anno. 1555. or that any would be so beastly or wicked to call them so? The Popes Canonistes haue moued questions, whether the Pope bée God or not: and one saide thus presentlye before his face, in the Counsell of Laterane without rebuke: Thou arte an­other God in the Earth. And the Popes Godhead is publi­shed abroade to the whole worlde in printed Bookes: Our Lorde God the Pope. If our Bibles or other Bookes, contained such blasphemy and heresie, as these your Popes Bookes doo▪ they were then well worthy to be burned, but the Pope neither punisheth these blasphemers, nor yet burnes their Bookes, as he burneth the Bible and worde of God.

And wheras Saint Augustine writeth,Iewel defens. Apol. Who dare to say thus to God? the Popes Canonistes haue bettered it in this sorte: Who dareth to say thus to God or to the Pope? Marie I say, Scaira that tooke the Pope prisoner, & made him to ride with his face towardes the Horse tayle, and had like to haue famished him in prison, durst saye so to the Pope, although he durst not say so to God.

The Pope also hearde these wordes spoken before his face: In the Pope is all maner of power aboue all powers, Iewel in defē. Apol. as well of Heauen, as of Earth. What power is this but euen the very power of God? thus you may plainely per­ceyue that the Pope is contented to be called a God of the earth. The Pope is Lord & God. The Pope hath al pow­er aboue all powers, either in Heauen or in earth. And as Zabarella sayth, the Pope doeth whatsoeuer hée lysteth, (yea although it be vnlawfull) and is more than GOD. What would you haue more? this is enough I think, it is more than euer his Father had before him (vnlesse he were a Popes son): if they had al this power, which none hath or can haue but God (as they would make fooles & dawcocks [Page 100] beleue they haue) why did popes then suffer them selues to be poysoned, famished, killed, haue their eyes put out? who is so blinde, but may plainely sée, that the Popes are horri­ble and wicked, the children of Sathan, and make men be­léeue, that they are farre more and greater than they are.

Abbat Panormitan saith out of Hostiensis: Christus & Papa faciunt vnum consistorium, De elect. ca. licet Abb. & excepto peccato, potest Papa quasi omnia facere quae potest Deus. Christ and the Pope make one Consistorie, and Sinne excepted, the Pope in a manner can doe al things that God can doe. Woulde you haue thought, that eyther any woulde haue written thus of the Pope, or that the Pope woulde take thys vppon him, or suffer anye eyther to write or saye thus? I thinke, that none of you doe beléeue, that the Pope can doe as God can doe, for I am sure, that God can, and will, burne all the worlde at once, yea, and that quickly, whiche I am sure the Pope can not do, for if he could, then al they that professe Gods word, should be burned ere to morrowe, nay within this houre: besides he would do then many other things, that he can ne­uer doe: but thoughe the Pope cannot doe whatsoeuer God can doe, yet I will helpe hym a lyttle: he can doe more than God can doe, for hée can blaspheme God, he can lye, he can hate them that loue him, he can hurte them that ne­uer offended him, hée can be vnmercifull, he can breake his promise, hée can saye, that hée can doe more than hée can doe, hée can bée a false Harlot, hée can bée the chylde of the Dyuel, he can bée Antichriste, and he can ad­uaunce himselfe higher than he ought to be, al whych God can not doe. For, thoughe God be called Omnipotens, Al­mightie, yet he is not Almightie, bycause he can do al thin­ges: but bycause he can doe all that he will or woulde doe, whych the Pope can not do, for all he taketh himselfe to bée a God, for if he could, this our realme of England shoulde not haue béene so long in quyet, as it hathe béene. And if Christe and the Pope make or haue one Consistorie or Iudgement seate, then hereby the Pope maye be copercio­ner [Page 101] and fellow Iudge with Christe, at the daye of Iudge­ment, and iudge both the quicke and the deade. But if then the Pope shoulde be so contra [...]ie to Christe, and so muche hys enimie as he is here, the controuersies of all matters and crimes from the beginning of the Worlde, will not be determined and iudged in one daye. For one daye woulde be little ynoughe to trye, whiche of them shal sitte the vppermost: for if he be ther then as haughtie and proud as hée is and hathe bene héere, he will scarcelye suffer Christe to sitte aboue him, for he that hathe sit [...]e aboue Emperours and kings, and hathe made the Emperours necke his foote stoole, wil be loath (I beléeue) to sit beneath Christ, that was so poore as he was. Nay, if his power be a­boue all the powers in Heauen and in earth (as is before declared) you shall sée that the Pope will goe neare to thrust Christ besides his seate, and sitte there alone, and be Iudge and al himselfe.

And if the authoritie of the Romaine Churche and the Pope, is more than Gods worde,Siluester Prierias contra Lutheru [...]. as Siluester Prierias doeth write: Then when Christ shal sit in iudgemente at the laste daye, and hathe seuered the Shéepe from the Goates, and bidde the blessed Shéepe to come into the kingdome of heauen, and sente the curssed Goates into Hell, the Pope maye come in then by hys aucthoritie, and say to Christ, by your leaue sirra a little, séeing you haue giuen iudgement by your lawe, I will nowe giue defini­tiue sentence by my lawe, (whiche is more than Gods worde.) And then the Pope maye say: Come backe againe yée curssed that Christ bad to go to Hell, and looke that yée go into Heauen, for I haue appointed it for you to dwell in: and you blessed that Christe hath willed to goe into Heauen, come backe againe or I wil fetche you, and sée that you goe into Hell, for that is the place that I haue appointed for you to dwell in. And thus maye the Pope by his aucthoritie (whiche is more than Gods worde) as Prierias sayeth, controll and vndoe all Christes doings, [Page 102] and sende the godly to Hel, and the wicked to Heauen, and he himselfe to be in Heauen like a God, that liued on the earth like a Diuel.

What Hel-houndes are these that would make vs be­léeue, that the Popes power and aucthoritie is more than the word of God. But if the Pope in a maner can do what­soeuer God can doe, or, if he haue all power giuen hym in Heauen and in Earth (as he sayeth) then why did Pope Boniface the eight suffer Scaira wyth his souldiours to set fire on the gates of his pallaice,Acts & Mo­numentes and to breake downe the dores and windowes where he was in Aruagium, and to enter vpon him, and to rifle him of all his goods, iewels, and Treasure, which was suche a deale, as Christe and all hys Apostles neuer had? And why then did he suffer them to sette him on a wilde and vnbroken colte, with his face towardes the horsse tayle, and the colte to runne vp and down with him vntil he was almost breathlesse? and why did he suffer himselfe to be imprisoned by the sayde Scaira thrée dayes, and to be almoste famished for meate? thys holye Father that coulde commaunde the Angels to carry mens soules to Heauen, I maruell that he did not com­mande them to come out of Heauen, to deliuer him out of prison, and out of his enimies handes. But be bolde he woulde haue done it if he coulde haue done it. And therefore you maye perceiue that he promiseth you more by hys Pardons than he is able to performe: for if the Pope hath suche power to pardon you, and to forgiue you your sinnes, and to sende your soules by Aungels to Hea­uen: then the Pope woulde haue helped himselfe out of prison and thraldome. Therefore you maye sée (if you wil sée) that he tels you, that he can doe a greate deale more than he can do: for if he coulde deliuer mens soules from Hel, he were able to deliuer his owne bodye out of prison. And i [...] he be able to bring other mens soules from Earthe vnto heauen, where he was neuer, then he were as able to bring his own body out of prison to his own house, where [Page 103] he hath bin.

And thoughe the Pope hathe suche greate and high au­cthoritie as he hath, he claimeth it not but by the aucthori­tie of the Scriptures, or by excellente and learned argu­mentes. As thus, the Sun is higher and greater than the Moone, therefore Pope Innocentius sayeth, that the Pope is gre [...]er and higher than the Emperour: this is that holy and méeke Pope that sayde, that either he woulde lose his Mitre, or else he woulde pul the Emperours Crown from his head. Maister Harding, to excuse the Pope withal, said, This is not a reason, but a similitude: To whom Maister Iewel the Bishop of Salisburie aunswereth as followeth:Iewel in de­fens. Apolog. Pag. 453. This thing may easilye be graunted, for in deede it is a simi­litude vtterly voyde of either Witte or Reason. But who taughte the Pope so childishlye to playe with similitudes, thereby to aduaunce himselfe, and to abase the Emperour of the Worlde? who tolde him, that the Pope is the Sunne, and the Emperour the Moone? or that the Emperour is so farre inferior to the Pope, as the Moone is inferior to the Sunne? Isodorus that liued 600. yeares before Pope Inno­centius the third, sayth quite contrarie: In Glossa in Genes. cap. 1. By the Sunne (saith he) we vnderstande the kingdome, and by the Moone, wee vnderstande the Priesthoode, whereby he giueth vs to vn­derstand, contrarie to the iudgement of Pope Innocentius, that as the Moone is inferior to the Sun, so is the Pope infe­rior to the Emperour.

And here is another excellent argumente to proue the Popes aucthoritie,De maior. & obedienc. v­nam sanctam. both of the Spiritualtie and Tempo­raltie: Peter sayde to Christe: Lo, heere are twoo swords, Therefore Pope Boniface sayeth, that the Pope hathe po­wer both of the Spiritual Sworde, and of the Temporall Sword. Uery wel gest Maister Pope: euen so one may say (& that by as good aucthoritie) Lo, here are two daggers: And then a straunger to him that hath the Daggers, may starte straighte-way in and say: Marry therefore I oughte to be Lord Chauncelor of England, and the Archebishoppe [Page 104] of Canterburie. The Pope can lacke no power, if suche con­clusions may serue his turne.

Marke what a trimme exposition one of the Popes p [...]n men, to maintaine the Pope in his Godhead, hathe made vpon a verse of the eighte Psalme, attributing that to the Pope, that Saint Paule applyeth to Christ, which though I name not Papistrie,Psal. 8. Antoninus in Summa. Par. 3. [...]itu. 22. Cap. 5. Hebrae. 2. yet I maye safely call it blasphemie. These are the words: Omnia subiecisti sub pedibus eius, id est, Papae: pecora campi, id est, homines viuentes in terra: pisces maris, id est, animas in Purgatorio: volucres caeli, id est, animas beatorum: which are thus in English: Thou hast made all things sub­iect to him, that is to saye, to the Pope: The cattell of the field, that is to saye, men liuing on thee earth: The fishes in the Sea, that is to say, the soules in Purgatorie: The birds of the Heauens, that is to say, the soules of the blessed in Hea­uen. You that hold on the Pope, how like you this expoū ­ding of the words of Saint Paule, if Saint Paule had expoun­ded them himselfe, he woulde neuer haue expounded them on this fashion, for there was neyther Pope nor Purgato­rie when he wrote them: was it not happy that thys man was borne, that thus expounded them? yes I trow, for if he had neuer bin borne, then it is like they had neuer bene thus expounded: and so our holye Father the Pope, had neuer knowne the greate aucthoritye and power, that GOD by these words of the Psalme hath allowed him. Surely Dauid that wrote firste this Psalme, was muche ouerséene, that he named not the Pope therein, for so the Pope might haue lackte a greate deale of his power. If the Pope maye applye in thys sorte al the Scriptures to himselfe, that are ment vpon Christ, then he may put Christe out of all the aucthoritie that God his father hath promised him, and at the last day iudge the quicke and the deade, and make Christe to stande at the barre and hold vppe his hande, and as Pilate condemned Christe on Earthe, so the Pope maye condemne Christe in Hea­uen.

[Page 105]Marke further, for here are excellent proofes,Barnard. de consider. ad Eng. lib. 2. for the Popes prerogatiue. Peter lept into the water and came to Christ: The rest of the Disciples came by boate, Ergo the Pope hath iurisdiction of all the world.

Peter Crab that lately compiled the Bookes of Counsels,Concil. tom. 1 pag. [...]0. Iewel in de­fen. Apolog. pag. 463. reasoneth thus: Peter paide the Tribute money for Christ and himselfe: Christ said vnto Peter, Followe thou me, A­gaine he saide, Launch forth into the deepe: againe, Peter art thou a sleepe, couldst thou not watche with mee one houre? And againe, From henceforth thy name shall be Pe­ter: And Peter drewe his sworde and cut off Malchus eare. Therfore saith he, the Pope hath authoritie ouer the whole Church of God. Are not here notable argumentes to proue the Popes great authoritie? I maruell that Peter Crab had forgotten these that follow, which serue for the Popes au­thoritie as well as the other, Christ said to Peter, Math. 26. Mark. 8. Verily be­fore the Cocke crow thou shalt denie me thrice. And he said vnto Peter, Come after me Sathan. If Peters paying of tri­bute money made Peter a Pope, than the Bishop of Rome is no Pope, for he payes no tribute: but the Kings are Popes, that pay tribute to the Pope. If Christ made Peter Pope & gaue him all this authoritie bicause he followed Christ, then the Pope is a false Pope and hath no such authoritie, bicause he hath cleane forsaken Christ, & followes him ne­uer a whit: Marry if Peters sléeping and bicause he coulde not watch with Christ made him Pope, and therby had all this great authoritie: then I will not denye but the Pope may be a Pope aswell as Peter: for he sléepes in all kind of sinne, & he watches neuer a whit with Christ. And as Peter did not preach Gods word all the while he slept, so it appea­res that the Pope sléepes alwayes, for he neuer preaches. And if Peters fighting and the cutting off of Malchus eare, made him Pope and got him such authoritie: then I war­rant the Pope is a right and perfect Pope, for he doth fight as fiercely as Peter did for his life, & whereas Peter did cut off the eare of one, the Pope cuttes off the heads & burnes [Page 106] the bodyes of thousandes. And whereas Peter dyd fighte with Christes enemie but kylled him not: the Pope doeth fight with Christes friends & killes them out-right. Ther­fore if Peters fighting made him Pope, then the Pope is a ryghte Pope as well as hée. But it is not to bée founde in all the newe Testament, that Christ eyther called Peter the Pope of Rome, or gaue hym any such authoritie as the Pope claymes by Peter. I finde (as I said before) y^t Christ called Peter Sathan or Diuell, but hée neuer called hym Pope.

Marry if Christ had sayde these wordes to Peter, Peter thou shalt bée Pope of Rome, and all that shall succéede thée in that seate shal be Popes, and shall neuer erre saye or doe what they wyll, I giue to thée and them all my power in Heauen and in earth: thou & they shall be aboue Emperors and Kings, & shalt treade in their neckes & put them downe and put other in their places when thou & they liste: Thou and they shall be called God, and shal in a manner do what soeuer God can do: and thou and they shal haue one place or seate of iudgement with me: you shall haue power to giue the Scriptures what vnderstanding and sense you list: thy authoritie and theirs shal be aboue the Scriptures or word of God: and you shal haue power to commaund the Angels of Heauen to come downe to the Earth, and to carry whose Soules you list to Heauen: And whosoeuer shall haue your pardons, (what offence so euer they haue done, or howe wickedly soeuer they die) they shal be forgiuen: and as soone as they are deade, they shall goe to heauen, &c. If Christ (I saye) had sayde these wordes to Peter as plainely as he said Come after me Sathan, then I woulde haue graunted that Peter and all hys successours hadde béene made perfecte Popes, and that therefore Christ had gyuen them a good and large commission. But sure I neuer read that Christ gaue either him or them, al these authorities, or made them such Popes.

But if euer Christe made Peter Pope at all, then true­ly [Page 107] I thinke he made him Pope and all his successours, with all the priuiledges before mentioned, and a great sorte mo, at the same time when he called hym Sathan, or named him Diuell, whych Popedome and priuiledges belonging ther­to (as the Popes vse them) is so fitte an office for Sathan the Diuell to execute: that if al the world had deuised, they could not haue inuēted a fitter office for him. Well, though the Pope holde not his Popedome and his power by com­mission, yet at least he kéepes it by custome. Therefore hée will be a God, who euer sayes nay, for as he saith, he hath all power in Heauen and in Earth.

But though he haue al the power in Heauen and earth, and ouer the Angels in Heauen, yet Hel is lefte out as hap is, so that it séemes he beares no swaye there. Therefore let the Pope take héede, least he come there among the vn­ruly Diuels, for though he rule on Earth, the Diuell wyll bée ruler in Hell: it were a foule ouersighte of the Pope to goe to Hell, and to be ruled of the Diuels, that nowe doth rule both Angels in Heauen and men in earth. Wel, how­soeuer the Pope hath gotten his authoritie, he hath it, and will holde it as long as he can, and if these two pillers will stay him, he meanes to sit stil in his seate. The first is,Iewel in de­fen. Apolog. pag. 585. the Church of Rome, whatsoeuer she say or doe can neuer erre, (for the Pope makes it Heresie, to say so) another is, the Pope whatsoeuer he doe may neuer be called to any reck­ning: if these two points be graunted, then he may do what he list. Iohannes de Parisijs sayeth,De potesta. Regia & Papali. We must expound euery fact of the holy Father for the best, and if it bee theft or any other thing, that of it selfe is euill (as aduoutrie or fornica­tion) wee must thinke it is done by the secrete inspiration of GOD. An other sayeth,Distin. 40. Si papa. If the Pope drawe infinite companyes of people by heapes togither with himself into Hell, to bee punished with hym with manye strypes for euer: yet let no mortall man presume to reproue hys faultes.

You may sée that these holye Fathers did not meane to [Page 108] liue godly, that allowed their Doctours to defend their ab­hominable liuing: as the fruites shewe what the trée is, so the Popes doing shewes what they are, and haue bin, (e­uen the very Antichrist.)

But to satisfie you, that almost nothing will satisfie: I wyll prooue vnto you y^t the Pope of Rome, is the very whore of Babilon, that Saint Iohn speaketh of in his Reuelation, euē with the verye wordes that the learned Doctor Fulke dyd vtter in his excellent Sermon made at Hampton Courte to that ende.Iohā Apo. 17. Doctor Fulke in his Sermō at Hampt. Court. The Angel did expound to S. Iohn, that the seauē heades of the beast whereon the woman sitteth, doe signifie seauen Hilles, and where is there any Citie in all the world but only Rome in Italie, that is builded vpon seauen Hilles? and these are the names of the Hilles: Palatinus▪ Capitolinus, Auentinus, Exquilinus, Viminalis, Quirinalis, & Caelius. The An­gell herein hath more plainely shewed this great Babilon, to be Rome, than if he had named it to bée Rome. For the Citie of Constantinople was once called new Rome, but yet it is not builded vppon seauen Hilles, as this Rome is. Therefore Rome must néedes bée the seate of Antichrist: (if the Wo­man bée Antichriste that dyd sitte on the beaste:) And fur­ther, the Angell sayeth in playne wordes, that that great whore of Babilon, is that great Citie which hath domini­on ouer Kings of the Earth. Nowe it is euident that then the Romaynes had the fourth Monarche, spoken of by Da­niel, and had rule ouer the Kyngs of the Earthe. So that wythout all contradiction, Rome must néedes bée the place where that whore doeth sitte. And Ireneus a moste aunti­ent writer, that liued almost fiftéene hundreth yéeres since, writing of the Sée of Antichrist, vppon the last verse of the thirtéenth Chapter of the Reuelation of Saint Iohn, where the number of the beast is expressed to bée sixe hundreth sixtie and sixe, shewes plainely, that the same number cor­respondent to the Gréeke letters, makes this word Lateinos, whiche in Englishe is the Latine man or Romaine, and these are his wordes. Sed & [...] nomen sexcentorum sexa­ginta [Page 109] sex numerorum &c: & valde veresimile est, quoniam veris­simum regnum habet hoc vocabulum, this name Lateinos saith he, cōtaining the number of 666. is thought to be the name of Antichriste, and it is very like so to be, for that verie kingdome hath this name, for they are Latines that nowe do raigne.

Thus that olde and auncient Father Irenaeus, founde out by the number of the beast, that his name is such a one as beares rule ouer Rome: this is not deuised by anye late Author, but by one that is so auncient, that he in no wise is to be mistrusted, for then in his time there was neyther Pope nor Papist, neither Lutheran nor Zwinglian. Cont. Marti. Lib. 3. Tertul­lian a worthie and auntient writer saith very plainly, that Babilon doth signifie Rome, these are his words: Euen so doth Babilon of our Iohn, (meaning the wordes of S. Iohn in the Apocalips) beare the figure of the Citie of Rome, which is as great and proude in raigne, and as great a persecutor of the Saints (as Babilon was.) Thus you heare the opinion of that auntient writer Tertullian that liued aboue thirtéene hun­dred yeares since, who sayeth flatly, that this Babilon bears the figure of the Citie of Rome. Saint Chrysostome likewise sayeth, Antichrist shall inuade the principalitie of the Em­pire being voide, & shall assay to drawe vnto himselfe, the Empires both of God and men. What can be more mani­fest than this? for did not the Popes kingdome and rule en­crease, by the decaie of the Empire? yes truely, and at the fall of the Emperiall Monarchie, the Pope chalenged the rule, both spiritual and temporal.

Marke what Saint Ierome sayeth, wryting vnto Alga­sia, Nec vult, &c. whiche is,Super. 2. Th [...]. 2. quest. 11. neyther will he openly say that the Romaine Empire should be destroyed, which they that gouerne it thinke it to be euerlasting, wherefore according to the Reuelation of Saint Iohn, in the forehead of the pur­ple whore there is written a name of blasphemie, which is Rome Euerlasting. Here Saint Ierome a credible authour, and one of the Doctours of the Church, nameth the whore [Page 110] of Babilon, to the Purple whore of Rome, in whose forehead is written a name of blasphemie, whiche is Rome Euerla­sting. For so the Pope takes Rome, to bée that Rocke that can by no meanes be remoued. For the Pope bragges, that Rome is that same Rocke againste whiche Hell gates cannot preuayle, but he and all they that trust him be mar­uellouslye deceyued, for God with his breath (that is his word,) will ouerthrowe and destroy it. And also Sainct Ie­rome calleth Rome the daughter of Babilon, and taketh Ba­bilon in Chaldea for Babilon the Elder, and Rome hir daugh­ter for Babilon the yonger. Also Sainct Ierome writing in his Preface vnto the booke of Didimus, Doct. Fulke. in the same Sermon. de spiritu sancto, wri­ting to Paulinianus vttereth these wordes: Cùm in Babilone: &c. when I was in Babilon sayth he (meaning Rome) and was an inhabitaunte of the Purple Harlot, and liued after the lawes of the Romaines, I thought to entreate something of the Holy Ghost. Here contemptuouslie he calleth Rome by the name of Babilon, hauing no occasion so to doe, where­by it appeares he was fullye persuaded that Rome coulde be none other, but that Babilon mentioned by Sainct Iohn in the Apocalips. And Sainct Ierome writing to Marcella a vertuous Gentlewoman of Rome, persuaded hyr to for­sake Rome, (whiche was the Babilonical Harlot, appointed for the byrth of Antichrist, which there should arise and ex­ercise his Tirannie, and from thence shoulde deceiue the whole world with his wicked wiles) and to come and dwel neare him in Bethlem, which was situate in the holy lande, and the place consecrate to the birth of Christ. Here it ap­peares that he did not only know that Babilon is Rome, and is the verye seate of that Purple whore, but also that hée did maruellously detest and abhorre it. Primasius also affir­meth, that the prophesies of the Apocalips concerning An­tichrist, are to be fulfilled in the Romaine Empire. S. Au­gustine in his excellent worke De ciuitate dei, oftentimes calleth Rome Babilon, and Babilon Rome, as in his sixtéenth booke and seauententh Chapter, he calleth Rome another [Page 111] Babilon in the Weast. And in his eightéenth booke and se­cond Chapter, he calleth Babilon of Chaldea, the firste Rome, and Rome of Italie the seconde Babilon. And the same Augu­stine in the two and twentith Chapter of the eightéenth booke calleth Rome another Babilon, and the daughter of the firste Babilon. And also he calleth Rome Westerne Babilon. This and much more did the learned D. Fulke declare in his Sermon at Hampton court. These are sufficient to proue that Rome is the very seate and place of the whore of Babilon, spoken of by Saint Iohn in his Reuelations. Cap. 27. And now you shall sée whether the Pope be that strumpet and whore of Babilon or not. Irenaeus saieth, notwithstanding he be but a slaue, Iewel in de­fen. Apolog. Page. 484. Irenae. lib. 5. cap. penulti­mo. Gregor. lib. 4 [...] Epist. 38. Sa­cerdotum pa­ratus est ex­ercit. Iewel in de­fen. Apolog. Pag. 411. yet he will be worshipped as if he were God. S. Gregorie sayeth, he is Antichrist, that shall clayme to be called vniuersall Bishop, and shall haue a guarde of Priestes to attend vpon him. Ioachimus Abbas sayeth, An­tichrist is now borne in Rome, and yet shall he be higher in the Apostolike See. Saint Barnard sayeth, the beast that is spoken of in the booke of Reuelations, vnto which beast is giuen a mouth to speake blasphemie, and to keepe warre a­gainst the Saints of God, is now gotten into Peters chaire, as a Lion prepared to his praie. Franciscus Petrarcha calleth Rome the whore of Babilon, the mother of Idolatrie and for­nication, and that all shame and reuerence is quite depar­ted thence. Baptista Mantuanus sayth,

that is to say: All yee that would liue godly, gette you away from Rome: for, whereas al things are there lawfull, to be good it is not lawfull. Saint Gregorie writing of Antichrist, saith thus: whereas he is a damned man by lying, and not a spirite, Extra Iohan. 22. cum inter in glossa. 2. Thessal. 2. he faineth himself to be God: and thus, bicause the Pope as is before declared, is called an earthly God, and our Lorde God the Pope, therefore he must néedes be the very Anti­christ, all things before well weighed and considered.

But perhappes you will saie, that other haue bin cal­led [Page 112] God, as well as the Pope, therefore why should hée bée Antichrist more thā they? I grant, that Antiochus somtime King of Syria, entitled himselfe by the name of God: So the Emperoure Domitian vsed to assigne his Proclamations Your Lorde God Domitian: Hierony. in Daniel. cap. 3 Suetonius in Domitian. Iewel in de­fen. Apolog. pag. 592. in an other booke of the same. 540. So the Emperour Caligula called himselfe the beste and most mightie God, and the great God Iupiter of Italie: Sopores the great King of Per­sia called himselfe the brother of the Sunne and the Moone: Nicagoras made himselfe a payre of winges, and woulde néedes be called the God Mercurius: And the Romaines in olde time, erected an Image in the honor of Simon Magus the sorcerer, with this inscription or poesie, In the honor of Simon the holy God.

These and diuers moe haue bin called Gods, but they were heathen, and did neuer sitte in the Temple of God, as that Antichrist that Saint Paule speaketh of, that he calleth the man of sinne, that should sitte in the Temple of God, and shewe himselfe as if he were God: For which of those before named, did sit so déepe in mens consciences, as the Pope hath done, and yet doth? did euer any thinke that they coulde not erre or do euill whatsoeuer they did? did euer any beléeue in them so muche, that, if they had curssed them, they should then haue bin dāned? did they euer make the people beléeue, that they were the Deputies or vickars of Christ? were they euer so farre and déepe in mens consci­ences, that men thought to be saued by their pardons? did they euer make any beléeue, that they could commaund the Aungelles to come from Heauen, and to carrie whose soules they list to Paradise? did they make euer any man beléeue, that they had the Keyes of the Kingdome of Hea­uen? did they euer sitte so déepe in mens consciences, which is the Temple and place of God? that they coulde dispense with Whoredome, Murder, Thefte, Idolatrie or any other Sins? Did euer any beléeue, that whatsoeuer they loosed in earth, should be loosed in Heauen? and whatsoeuer they bound in earth, shoulde be bounde in heauen? Did they euer [Page 113] say, that they had all power in heauen and in earth? Didde they euer make men beléeue, that they coulde do in a man­ner whatsoeuer God could do, & that they & Christ hadde one seat of iudgement? Did they euer take vpon thē to be Christ the son of God? wer they euer called the Lamb of God that takes away the sins of the world? or did euer any fall down before them, & say so to them? Did these before mentioned that were called Gods, make men beléeue these things, as the Pope hathe done, and hath sit so déepe in mens conscien­ces, the temple of God, as the Popes haue done. No, no, ne­uer any, but only the Pope. Therefore it is he onely that S. Paule calleth the childe of Sinne, 2. Thessalo. 2. that should sit in the Tem­ple of God, and shewe himselfe as if he were God. It is the Pope onely that is that purple Whore of Babilon, that hath names of blasphemie, spoken of by S. Iohn in the A­pocalips. Therefore Anselmus saith verye truely and well, that Antichrist shall faine himselfe to be holy, Apocal. 17. Iewel in de­fens. Apolog. pag. 593. that he may deceiue men vnder the colour of holines: yea, and he shal cal himselfe God, and shall cause himselfe to be worshipped, and shal promise the Kingdome of heauen. Now tel me (as I said before,) who euer did al these things, or attempted to do thē, but only the Pope? The Pope onely therefore must néeds be the very Antichrist spoken of by Saint Iohn in the Reuelation, and none other.

If this, and all the rest that I haue spoken of the Pope, which is most true, wyl neither make you thinke euil of the Pope, nor flye from him, nor yet beléeue that he is the ve­rye Antichriste: then according to Esay the Prophet▪ I feare that you haue eyes and see not, eares and heare not, Esai. 6. and heartes and vnderstande not, leaste you should repent and turne, and the Lord thereby should haue mercie on you.

Thus you sée, that you that are so addict to the Pope, I haue proued you to be English enimies, not obedient nor louing subiects to your Prince, enimies to your Countrie, and séeke or wishe the ruine of this famous realme of Eng­lande. I haue also proued by the Scriptures, by examples, [Page 114] and by other infallible argumentes, that wée haue the true religion, and how that God therefore hath and doth pros­per and blesse vs: I haue proued also, that the Popes whom you so much loue and leane to, haue béene moste wicked Murtherers, Coniurers, Aduouterers, Heretikes, Blas­phemers, Idolators, Sacrificers to Diuels, and Dero­gators of Christs benefites, hys death and passion, and that they are the enimies of God, the children of the Diuel, yea, and the verye Antichrist.

Therefore I beséeche you, procure not to youre selues the cursses of God for the blessings of that wicked Anti­christe, enforce not youre moste mercifull Princes dis­pleasure (that doth defend you) for that wicked Popes good will that will destroye you: and séeke not youre Coun­tries confusion that doeth nourishe you, to haue youre Popishe religion that wil bring Gods plagues and cursses vppon you.

Perhappes some of you maye saye, thoughe the Pope be wicked & euil, and thoughe he be proued to be Antichrist, yet this religion that you and your fore-elders haue hadde & vsed, is not therefore euil, nor to be despised: to whome I answere, if the trée be euil, the fruite cannot be good: can the Diuel sette forth a godly religion? no, it is agaynste his na­ture: then, can the Pope which is of the Diuell, and the ve­ry Antichriste, sette forth the pure worde of God? no, it is impossible, for as the euil fruit doth shew the trée to be euil: so the detestable doings, & wicked religiō of the Pope, shewe him to be wicked and of the Diuell:Math. 12. therefore make the trée good, and the fruite good, or the trée euill, and the fruite euill.

But bycause I wil leaue nothing vndone, that may al­lure you not onely from the Pope, but also from his pesti­ferous religion, I will (God willing) prooue the chiefest pointes of Papistrie that you stand vppon, both by Scrip­ture, auncient Doctors, and by naturall reason, to be false, most wicked, and abhominable.

[Page 115]And bycause one parte of the Popes religion whiche is worshipping of Images▪ is mentioned before among the cursses of God, and therefore abhominable vnto the Lorde, and directly against the second commaundement, therefore I will firste beginne with it, not doubting, but that many of you doe not so much regarde and estéeme the worship­ping or hauing of Images, though some of you are déepely and superstitiously giuen thereto.

And first let vs heare what God said to Moses therein, and in his lawe:Exod. 20. Thou shalt not (saith God) make to thy selfe any grauen Image, of any likenesse that is in Heauen a­boue, nor in the Earth beneath, or in the water vnder the earth, thou shalt not bowe downe to them, nor worshippe them. This is the very commaundement of God, that he gaue to Moses, and enioyned the children of Israel in anye wise not to breake: for if they did, he promised to send vp­on them his plagues, and greate cursses, before at large declared, which diuers times he performed, when they af­ter did breake the same, & worshipped Images & straunge Gods (as I haue manifestly proued before, by diuers exam­ples.)

Nowe, bicause your Papistrie permitteth Images, and your papistical Churches are al ful of Images and Idols, and bicause you bowe downe vnto them, knéele vnto them, go on pilgrimage vnto them, and pray vnto them, therfore your religion is cleane contrarie to this lawe of God writ­ten in the first Table of Moses, and therefore moste wicked and abhominable, which deserues & procures Gods great plagues, cursses, and vengeance. And the yongest chylde that is, if hée haue eyther read aught, or learned aught, knowes that to estéeme, reuerence, or worship Images, is euill and wicked, and against the commandement of God, so that your religion of Papistrie, in this poynt muste néedes be euill, wicked, and abhominable, as is aforesayd, and the Pope and his Prelates doo not onely suffer and permit them in Churches, but also maintaine them, de­fende [Page 116] them, and make lawes, that they shall be adored and worshipped, as vtter enimies to God, striuing with all their power, to set vp Images, whiche God directly dooth forbid.

Cooper Epit. Chro. fo. 268.And that this may more plainely appeare, Pope Grego­ry the second, did not onely withstand the Emperours De­putie by force of Armes (which he neuer learned of Christ, nor yet of his Apostles) in taking downe and suppressing Images out of Churches, but also wrote into all partes, that neither for feare nor entreatie they shoulde obey the Emperours commaundement, in taking away of Images and pictures of Saintes out of Churches, for auoyding of Idolatrie, but would haue Images erected, set vp, & wor­shipped, contrary to the holy worde of God.

Iewel pa. 551. Consi. Nicen. 2. Action. 2. 2. Action. 4.Also the Pope and his Bishops in Nicene Counsell a­gréed with one consent (contrarie to the counsell of God) that Images in Churches are not onely to be allowed, but also deuoutly and reuerently to be honored, and that with the same honour that is due to God him selfe.

O Cerberus whelpes, Sathans broode, and destroyers of mens soules: are they Christes Uicars? can not they erre, that make such lawes and decrées in their Deuilishe counsels, that a péece of crooked rotten wood, or a stone, wrought and framed by earthly wretches, is to be deuout­ly honored, euen with that honour that is due to God him­selfe? how can you that take God for your Father, and Christ for your Sauiour, abide either the Pope or his de­testable religion any longer?

Also one of them saith, I receyue and worship the re­uerend Images: and this will I teach whyle I liue. An o­ther sayth, I doe perfectly adore the holy Images, and I accursse all them that holde the contrarie: yea but I beléeue your cursses come to late. What if God haue curssed you before that worshippe Images, how will you doe then? I thinke his cursse will stand for a cursse before yours: if you can either out cursse God, or vndo his cursses & make your [Page 117] owne curses to stande, or to be of force, then I will saye you haue good lucke.

Marke what a godly decrée was allowed in the Gréekes Counsel touching the worshipping of Images,Citantur in lib. Caroli magni. which is as expresly against the lawe of God, as is possible to be. And thus it is, He that feareth God, adoreth, or worshippeth an Image, as he would adore the sonne of God: he that ado­reth (or worshippeth) an Image, and saieth, this is Christ, offendeth not: he offendeth that adoreth (or worshippeth) not an Image: he that adoreth not an Image, is an Here­tike: wée muste adore or worshippe an Image wyth the same reuerence, wherewith we adore or worshippe the holy Trinitie.

What varlets are these, what vile wretches are these, that make such contrarie decrées to Gods lawe? would you haue thought it, vnlesse you had read it? nay will you be­léeue it for that you doe heare it? God sayeth,Exod. 20. Thou shalt not bowe downe to Images nor worship them: The Pope sayeth, he that feareth God, worshippeth an Image, as hée woulde worshippe the sonne of God. The children of Isra­el worshypped a golden Calfe, and sayde, This is the God that brought vs out of the land of Aegypt: wherewith God was highly displeased, and plagued them sore for it. The Pope sayeth, whosoeuer worshippeth an Image, and saith, this is Christe, offendeth not. And also God curseth all them that doe worshippe Images.Deut. 28. Hester. 3. The Pope calles them Heretikes that do not worship Images. Mardocheus said, I feared least I shoulde turne the glorie of my God to a man: but the Pope doth make a lawe, that wée shoulde turne the honor and worship of God to a blocke or a stone. Mardo­cheus said, that he feared to worship any man saue God, but the Popes lawe is, that we must worshippe a deade Image with the same reuerence wherewith we worship the holye Trinitie.Reuela. 22. The Angell of God would not suffer Saint Iohn to worship him: but y^e Pope will haue vs fall downe & wor­ship dead stockes & stones. But if it be not lawfull to wor­ship [Page 118] an Angell, then surely it must néedes be vnlawfull to worship blockes and stones.

Thus you that haue eyes, may sée, that as falshood is con­trarie to the trueth, so the Popes lawe is cleane contrarie to Gods lawe: therefore, as Gods lawe is most holye and godly, so the Popes lawe muste néedes bée most wicked and diuelish.

Doe you thinke, that these holy Fathers that were ga­thered togither in this Councell, and set out this detestable decrée, had the holye Ghost? Wel, thoughe they hadde not the spirite of God, yet they were inspired with the spirite of the Diuel: but we must not beléeue for all this, but that the Popes haue the holy ghost and spirit of God to direct their doings in all their counsels, whereby they cannot [...], as it appeareth by the decrée of this Greeke Counsel, and of the o­ther Nicene Counsell. And therfore at the beginning of all their holy Counselles, they haue first of all a Masse of the holy Ghost: after which beyng once sayd or sung, they can not erre or go wrong.

And that you may the better perceyue howe readye the holy Ghost is to come among these holy harlots, (Prelates I shoulde saye) at these their holy Counselles: Marke wel this that followeth:Nicolaus de Clauengijs. On a tyme in one of their late Coun­selles in Rome as they were singing and roaring oute of Veni creator Spiritus, that is, Come holy Ghost, &c. by and by (at their becke and calling) a poore olde Owle, amazed with the noise, (thinking (belike) she was y^e holy ghost they called so earnestly for) leapte out of the hole where she sat, and came downe in the middes of them, and sat amongest them.

Thus you may perceiue, there is a gret differēce betwéen the spirite of God, and the Popes holy Ghost. For God the holy Ghost descēded and appéered to Christ in the likenesse of a fayre white Doue,Math. 3. but the Popes holye Ghost did des­cend and appéere to the Pope, to his holy Cardinals, & Coū ­sel, in the shape of a foule euil fauored Owle, Wherby you [Page 119] may learne, how holy their lawes and decrées are, by their holy Ghost that came down among them to inspire and in­struct them, for, such holy Ghost, such holy lawes: No doubt God had their counsels in derision, and discouered their hy­pocrisie, and their diuelishe doings, that the worlde might vnderstande and perceiue, in what spirite they did assemble and gather togither,

Marke also what holy men your Popes Doctors are,Iewel in de­fen. Apo. pag. 676. Hosius in cō ­fessione Petri comen. ca. 29. and how learnedly and truely they write on their God y^e Popes behalfe. Hosius saith: God will neuer haue thée consyder, whether the Pope bée a Iudas, a Peter, or a Paule, it is suffi­cient onely, that he sitteth in Peters Chaire, that he is an A­postle, that he is Christes Embassadour, that he is the An­gel of the Lorde of hostes, from whose mouth thou art com­manded to require the Law. This thing only Christ would haue thée to consider (but you tell vs not in what place of the Gospell wée shall finde it) be he Iudas, forasmuche as he is an Apostle, let it not mooue thée thoughe he bée a théefe. Is not here good stuffe (trow you) there is very hard choice of Embassadours, when Christe is constrayned to choose or haue a théefe for his Embassadour.

If a true man shoulde goe to a théefe, to enquire the law, or aske Counsell, doe you not thinke that he will giue hym good Counsell, or tell him the lawe rightly? it is more lyke, that he woulde take hys pursse from hym, or cutte hys throate.

These holye Fathers are verye harde driuen, when their Doctours aforehand are constrayned to excuse their Popes if they chaunce to bée Théeues, they thinking belike that Théeues shal sitte in that chaire: but it is no great matter, for though they bée Théeues when they come to sitte in the Chaire, yet they are true men, and must néeds be most holy and Godly assoone as they be sette in it, such as maruellous vertue hath the Popes chaire. For if the Pope hath little or no goodnesse at all of hys owne, (as some of them had but very little as before it appeares) yet for al that he can want [Page 120] neyther goodnesse nor holynesse, for Saint Peter hath made the Pope heire of his goodnesse.Glosa super dest. 40 in verbo cumbered. This glose vpon the Popes distinction was wel remembred, for if Saint Peter had not made the Popes heires of his goodnesse, and left it in hys Chayre behinde him, some Popes then perhaps mighte haue wanted bothe godlynesse, goodnesse, and honestie: And so the cheiefest holynesse that the Pope hathe is oute of hys Chayre:Iewel in de­fen. Apo. pag. 734. for Cardinall Cusanus saith, Veritas cathedrae adhae­ret, The truth cleaueth fast to the Popes Chayre, &c. (yea, for if it had not bene verye faste nayled vnto it, it hadde bin quite gone ere this) Christ hath fastned or nayled his truth to the Popes Chaire, and not to his person, for he saith, the Scribes and Pharisies are placed in Moyses Chayre. If this be true that the Trueth is so fastened to the Chayre, I feare then that some haue stolne that true Chayre awaye, and haue set a chaire of falshood in the place of it, for surelye all the Popes haue had such lucke that haue of a long time sitten in that Chayre at Rome, that they haue told nothyng but lyes: woulde not that Chaire that was so ful of know­ledge and truth, make any desirous to steale it, and carry it awaye? for if the Pope were neuer so false, by and by as soone as he got himselfe into that Chaire he could not erre: For then he coulde saye nothing but trueth. But as soone as the Pope was gone out of that holy chaire, he left al the truth behinde him in the Chaire, and carried none awaye with him. If the Pope were neuer so vnlearned, and could not construe hys owne name, by and by as soone as he did once sit in that chayre, hée was the greatest Doctor in both lawes that was in the world, all knowledge was then crept into the Popes bosome, or breast: oh, if eyther the studentes of Gods law or mans lawe had such a chaire of Uertue as this Popes Chaire is, to sitte in, then they shoulde not néede to take suche paines in studying nyghte and daye as they doe. Therefore this Chaire being so full of vertue, as is before saide, surely one or other hathe stolne it from the Pope, and set another chaire in the place [Page 121] of it: like it in fashion, but not in vertue & truth was there euer any religion so rediculous, that woulde teache vs to thinke that the whole knowledge and trueth of the same were nayled or fastned to a Chayre, and that their Pope when he sittes in that Chayre can not erre? God send vs a more certaine trueth than to depende vpon the trueth of a Chayre. But if you be desirous to heare what Uertue and trueth there is in the Popes Chayre, and how wise & learned it makes the Popes to be after they once si [...] in it, I will not sticke to shewe you, & that by an excellēt example.

There was a great contention betwéene them of Ratis­pone in Germanie, and the Abbay of Saint Denise in Fraunce, Iohan. Calui­nus de reli­quijs & Iewel in defen. Apol. Pa. 765 about the bodie of Saint Denise, which was so déepe a doubt to discusse, that none but the Pope was able to try y^e truth therof. And so to Rome they went, and the Pope sat sadly in iudgemente about it, and examined their allegations and matter throughly, and grew to a conclusion, and in the end gaue thereof his déepe and diffinitiue sentence, and sayde that both they of Ratispone, and they of Saint Denise, had the whole bodie of Saint Denise, and that whosoeuer wold say the contrarie shoulde be an Heretike. If the trueth hadde not bene faste nayled to the Pops Chayre, the Pope could neuer haue giuen suche a true, wise, and learned Iudge­mente of thys weyghtie matter. Nowe surelye it was a Popely resolution, yea and suche a one, as muste néedes make the veriest fooles in the World beléeue, that Wyll Somers woulde not haue giuen so fonde and ridiculous a iudgement. This famous, Diuine, and true iudgement of the Pope, is sufficient (if there were nothing else) to make vs beléeue that the Pope can not lye. And as the Pope is verie wise and learned by the vertue of his Chayre, to re­solue doubtful matters, so he hath wise and learned Do­ctours, to giue him weightie and doubtfull matters to re­solue. Wherof I wil shew you some for a taste, to sée howe you wil like them.

Augustine the Italian Monke (that of some hath bin ta­ken [Page 122] for the Apostle of Englande) demaunded of Pope Gre­gorie, Gregor. lib. 12 Indict. 7. Iewel in de­fens. Apolog. Pag. 765. Inter decret. Zachariae. by way of great councel, whether a womanne wyth Childe mighte be Baptized or not: and howe long af­terwarde it myghte be lawfull for hyr to come to the Church.

Bonifacius the Apostle of Germaine demaunded of Pope Zacharie, whether Iayes, Dawes, Storkes, Beuers, Ot­ters, Hares, & wilde Horsses be mens meate or not: what order were to be taken with man or Horsse hauing the fal­ling sicknesse: at what time of the yeare it maye be lawe­full or wholesome for folkes to eate Bacon, and if a man list to eate it rawe, howe olde it ought to be before he eate it: what maye bée done if a Prieste haue a blacke in his eye: who may hallow oyle: with other déepe and doubte­full questions.Inter decret. Alexan. 3. Par. 30. cap. 2. Surelye, vnlesse the Pope had bene déepe­ly & profoundly learned by the great vertue of hys chaire, he coulde neuer haue resolued these mysticall questions. You maye reade the newe Testamente ouer ere you shal finde anye that euer demaunded anye suche thyngs of Christ.

Marke further I praye you what dolting doctrine the Pope is faine to haue to proppe vppe hys Papistry wyth­all, and what worthye argumentes are brought out of the Scriptures, for prouing that the vulgar or common people ought not to reade the Scriptures,Math. 7. Giue not holye things to dogges sayth Christ, Ergo sayth the Pope, it is not lawe­ful for the vulgar people to reade the Scriptures.

Is not this an excellent and a true proofe to hide or kéep the Scriptures from the people? By as good an argumēt I may say thus: open not your secretes to your foe, there­fore tel not your minde to your friend: or thus: Giue no drinke to them that are drunken, Ergo let sober men haue no drink. The lay people are much beholden to the Popes penne men, for they liken them to dogges. But here for their purpose they can call the Scriptures holy, but when they list, they will call it the blacke Gospell, and a nose of [Page 123] waxe.

Therefore consider and marke well (though euen nowe to serue their turne, the Scripture of them is called holye) in what estimation and reuerence the Popes Prelates haue the holy Scripture and word of God, and howe they extoll their Romishe Churche. Ludouicus a Canon of the Churche of Laterane in Rome, saith thus, The Church (mea­ning the Church of Rome) is the liuely breast of Christ. Iewel in def. Apolog. 552. But the Scriptures is as it is nowe deade Inke. The Byshoppe of Poyters sayde, the Scripture is a dead and a dumbe thing, as are all other politike lawes. Albertus Pighius sayeth, if thou saye these matters muste be putte ouer to the iudge­ment of the Scriptures, thou shewest thy selfe to be voyde of common reason: for the Scriptures are dumbe Iudges and can not speake. Eckius calleth the Scriptures, The blacke Gospell: and the Inken Diuinitie. Pighius agayne sayeth, The Church (that is the Church of Rome) hathe po­wer to giue Canonicall authoritie vnto certaine writings whiche otherwise they haue not, neither of themselues nor of their Authors: and thus may the Pope by his aucthority allowe anye booke of the Scriptures, and so he may make Scriptures. Againe he sayth, as one both truely and meri­ly sayde, the Scripture is like a nose of waxe, that easily suf­fereth it selfe to be drawen backwarde and forward: and to be moulded and fashioned this way and that way, and how­soeuer they list.

Thus they teache the people to reuerence and estéeme the holy Scripture Gods worde, they cal it deade Inke, a liuelesse letter, a dumbe Iudge that can not speake, a blacke Gospell, Inken Diuinitie, a nose of waxe, & a thing vtterlye voyde of aucthoritie of it selfe. Notwithstanding that Christ the sonne of God sayeth, Search the Scriptures, &c. and they are they that testifie of me, Iohn. [...] and hys Prelates giue good credite to Gods worde, which is the chiefe wor­ker of our saluation.

When obiection was made, that King Dauid, being not [Page 124] a Bishop, but only a Temporall Prince, had written the Psalmes, that is to say, the very key of the scriptures, Ho­sius made aunswere, Wrote Dauid Psalmes, and why shold he not write them? Iewel in de­fens. Apol. pag [...] ▪ 22. Hosius lib. 2. contra Brētiū. Horace sayth, we write Ballades euerye body, learned and vnlearned, tagge and ragge, so vnreue­rently he skorneth and scoffeth at the holye scriptures the most pure word of God and compares the heauenly ditties of the holy Ghost to a vile heathen wanton ballade.

The same Hosius (as one that hathe a mouth to speake blasphemie) and to saye without all shame what he liste, (sayth) Whatsoeuer the Church teacheth (mening y^e Pope and the Church of Rome,) That same is the expresse word of God, Hosius de ex­presso verbo dei Pag. 97. and whatsoeuer is taught against the meaning & con­sent of the Churche, is the expresse worde of the Diuel. So that if this be true that he sayeth, then the Romish religi­on which the Papists teach, is Gods word: and the Gos­pell (which we teache) is the worde of the Diuel. What a blasphemous wretch is this, to cal gods word the worde of the Diuel? Hosius and other that saye so and take it so, at the dreadfull & terrible day of iudgement, (when neither proude Pope, presumptuous Prelates, blasphemous By­shops, nor péeuish Priests nor Papists shal beare any such sway as they do now and haue done, shal then know whe­ther that which we now Preach and teach, is the word of the Diuel or not. I beséech God that al suche may repente before,Siluester Prierias con­tra Lutherum for then to repent it wil be too late. Siluester Prierias (sayth) Whosoeuer leneth not to the doctrin of the Church & of the Bishop of Rome, as vnto the infallible rule of God, of which doctrine the holye Scripture taketh force and au­thoritie, he is an Heretike.

Let Prierias and a thousand of the Popes Doctors besids saye so, for as long as Christ sayeth not so, we care not, if Prierias saye true, then Christe and his Apostles were Heretikes and manye other, for in Christs time there was no Pope of Rome, for as lōg as Christ himself was aliue he néeded no vicar. And was y^e scripturs then w^tout authoritie [Page 125] and of no force, bycause the church of Rome was vnplanted, and bycause there was no Pope? it was happy there came a Pope after, or else the Scriptures had bin of no force nor had any aucthoritie: it was maruell that Christ bad them then Search the Scriptures: Iohn. 5. Did Christ send his Apostles abroad to preache a Gospell that had no aucthoritie, and that was of no force? it appeares that it had some force, for Christe saide, that, They that beleeued the Gospell (which they Preach) and were baptized, shoulde be saued: Math. 16. and they that beleeued not, shoulde bee damned. Oh what a diue­lish & preposterous doctrine is this Papistrie, y^t teacheth, that the holy Scripture and word of God, taketh his force and aucthoritie of the Churche of Rome: whereas their do­ctrine and all other muste take their force and aucthoritie frō it: For Christ saith:Math. 5. Euery plant that my heauenly fa­ther hath not planted shal be rooted vp. And bycause Papi­strie is contrary to Gods word, and so not plāted by God, therefore it shall be pluckte vp by the rootes. Therefore, though the Churche of Rome, and the Pope shoulde bothe perish (as many Churches haue done, and as the Romish Churche muste néedes perishe) yet God hathe and wyll still gyue aucthoritie and strength to his worde.

This your Papisticall doctrine is suche a false and ry­diculous religion, that in euerye point, it ouerthrowes it selfe.

Marke againe an other of the Popes pen-men,Ioannes Ma­ria Verractus howe blasphemously he writes for the exalting of the aucthoritie of the Romishe Churche, Iohannes Maria Verractus saieth: We do humbly confesse, that the aucthoritiie of the Church (meaning the Churche of Rome) is aboue the authoritie of the Gospell, (if it be true that he writes) thoughe he be not ashamed to write a moste abhominable lye, yet I am sory to write true of him, whiche is, that I am moste certayne, that the spirite of the Diuell hadde greater power in hym when he wrote it, than the spirite of God. Saint Paule is of a contrary opinion to this Ioannes Maria Verractus, [Page 126] for he saith: That the gospel of Christe is the power of God to saluation, Rom. 1. to all that beleeue: and, (both for hys credite, and for his authoritie and auncientie) is to be beléeued as well as thys Papisticall writer. Nowe, if the Churche of Rome haue greater power, than to be the power of God to saluation: then I knowe not what power it shoulde be, vn­lesse it be the power of the Diuell to Damnation. And if that be his authoritie aboue the gospel that he doth meane, let him kéepe that authoritie to himselfe, and much good doe it him: but there is no wise man wil yéelde or submitte hym selfe to that power I thinke. This fellowe belike takes his own word for a warrant, for he brings neither Scripture, nor auncient Doctor to confirme his sayings. Well, séeing hée bringeth no other aucthoritie to affyrme his saying but himselfe: I will be an other that wil maintaine his asserti­on, that the aucthoritie of the Romaine Church, and of the Byshoppe of Rome, is aboue the aucthoritie of the Gospell. And nowe you shal knowe wherein it is greater, which hée woulde not vtter, for belike he was somthing ashamed of the matter: forsooth it is greater, for to set the Pope aboue Emperoures and Kings: to make him Lord of Lordes, and King of Kings, to make him tread on the Emperors necke, to make him claime to haue al power in heauen & in earth: to make al the whole earth to be his Uicarage or Dioces: to set Kings and Princes togither by the eares: to make true subiects rise and rebell against their Prince and King: to make him take vppon him to be called, the Lamb of God that takes away the sinnes of the worlde: to make hym a tyraun [...]e, and to burne the Scriptures, to murder, burn, and kil the seruaunts of God that professe the Gospell: to make hym commaunde the Angelles to come oute of Heauen at hys pleasure, (if they wyll doe so much for him) and to car­rye mens soules to Paradise, (howe wickedly soeuer they dye:) to make him an earthly God: to make him be called our Lord God the Pope: to make him do in a maner what­soeuer [Page 127] God can do: and to make him and Chryste to haue one Consistorie or seate of Iudgement. In these béefore declared the Churche of Rome hath greater aucthoritie than Gods worde, for Gods worde hathe no suche force nor au­thoritie.

This is your godly Churche of Rome. In all these thin­ges and manye moe suche, she hath aucthority aboue Gods word, but in godlinesse, in trueth, and in all thinges that appertayne to our saluation, the Scriptures and the word of God hathe force and aucthoritie aboue your Church of Rome.

But perhappes you wil not beléeue me though I haue sufficiently proued it by the Scriptures, vnlesse I shewe you some authorities out of ancient Doctors. If you looke that the Doctors ought to confirme the Scriptures, then you are wide, for the Scriptures must confirme and allow the Doctors. But to satisfy you withall, I wyl alleadge the Doctors, who you shall sée wyl agrée with me, that the Scriptures must allowe the Churche, and that the right Church is knowne by the Scriptures: and whoso­euer refuseth to bée tryed by the Scriptures, is not of the right Church, nor of the church of God.

The Churche of God is knowne only by Gods word,Iren. lib. 3. as the auncient learned Father Irenaeus affyrmeth, who saith thus: Columna & firmamentū Ecclesiae est Euangelium & spiritus vitae: The piller and buttresse of the Churche is the Gospell, and the spirite of life: Saint Augustine saith:Aug. de vnit. eccle. cap. 3. Nolo humanis documentis, &c. I will not (saieth he) that the holy Churche bee shewed by mens documentes, but by the worde of God. Chrisostome saith:Chrisostome in opere im­perfecto Hom. 49. Nullo modo cognoscitur quae sit vera ecclesia Christe, nisi tantummodo per scripturas. By no way it is to be known, whyche is the true Church of Christ, but onely by the Scriptures.

Thus you may sée plainly by these ancient, holy & lerned writers (whatsoeuer the Pope & his late Parasites write [Page 128] and bragge of the Church of Rome) that the true Church Christ only is to be known & tryed by the holy Scriptures.

Perhappes you wil say, that many places of the Scrip­tures are so darke and so doubtfull, that they wil neuer be vnderstanded, vnlesse they be opened and expounded by some learned Doctor or Writer. I wil not deny but that it is good and necessary to haue the Scriptures opened and declared by godly, vertuous, and learned men, (yet not of necessitie to be bounde thereto) and so to beléeue their wri­tings so farre as they shall agrée with the Scriptures, but that must not be by the Pope and his Doctors, for they (as you haue heard before) so interprete the Scriptures, that they lose their meaning and sense, both of God, Christ, the Prophets, and the Apostles, and so are made the Popes doctrine, onely to serue his wicked and ambitious authori­tie and desire.

And also you shall here perceiue, that the holy and aun­cient Fathers and Doctors, are of this opinion, that the Scriptures are able to expounde themselues, and néede none other interpretor, and that there is no case in religi­on so doubtful or darke,Iewel in defē. Apol. Pa. 78. but y^t it may wel be either proued or reproued by collection and conferēce of the Scripturs. Saint Hierome saith: Moris est scripturarum obscuris manife­sta nectere, Hieronim. in Esai. cap. 19. It is the order of the Scriptures, after hard things to ioyne other things that be plaine. Saint Augustine also saith, Solet circumstantia scripturarum illuminare sententiam: The circumstance of the scriptures is wont to giue light, August. in lib. 83. quaest. q. [...]9. Tertullian aduersus pra­ [...]eam. and to open the meaning. Tertullian giueth the like rule: O­portet secundum plura intelligi pauciora. The fewer places must be expounded by the moe. Thus these learned Fathers and Doctors iudgement is, that the Scriptures expounde their owne meaning, and one place openeth an other.

But nowe marke what one of the Popes Chaplaines wryteth concerning the exposition of the Scriptures,Hosius de de­presso verbo dei. and whether he agrée with the Diuel, or with these saide holy Doctors or not? Hosius, one of the pillers of the Popes [Page 129] Church, saith, If a man haue the exposition of the Church of Rome, touching anye place of the Scriptures, althoughe he neither know nor vnderstand, whether, and howe it a­greeth with the wordes of the Scriptures, yet he hath the very word of God.

You may perceiue by this fellowes writing of what Church he is, and that he is of an other Church than Saint Hierom, Saint Augustine, Tertullian, or Chrisostom were, for he saith, If the Church of Rome expound the Scriptures, though it be contrary to the Scriptures, or do not agree with the wordes of the Scriptures, yet it is the very word of God: Thus haue the Popes Doctors deluded the people, that the Scriptures were no Scriptures, vnlesse it agréede with the expositions, and so they made the very word [...] of God (why­che is our light to Saluation) to be very darkenesse, and our leader to damnation.

Marke also what that Caterpiller Cardinall Cusanus writes for the authoritie of their Romishe Churche aboue the Scriptures. I tell thee (saith he) that there is nothing ta­ken for Christes commaundement, vnlesse it be so allowed of the Churche (meaning the Churche of Rome) when the Churche hath chaunged hir iudgement, Gods iudgemente is likewise changed: Oh abhominable, and detestable imps of Sathan, though the whorish Church of Rome may change in hir iudgementes, yet God in his holy worde is infallible and vnchangeable in hys iudgements: What hel-houndes are these that woulde make vs beléeue, that, as the Popes iudgements doe change, so Gods iudgementes doe change, and that nothing is taken for Gods commaundement, vn­lesse the Pope and the Romish Church allowe it, but con­trary say I, that the commaundements of the Pope and of their Churche, are nothing vnlesse Christ doth allow them. And marke wel, for as thys Cusanus hath written, euen so the Pope hathe chaunged the law of God, cleane contrarye to his own, or rather the Diuels commaundement.

For, whereas God himselfe sayde:Exod. 20. Thou shalt haue none [Page 130] other Gods but me. Now that is not Gods cōmandemēt, vnles it be allowed by the Church of Rome, and bicause the iudgemēt of the church of Rome is changed, therfore Gods iudgement therein is changed. So that this law must now be takē thus,Extra Iohan. 22. cum inter. Exod. 20. thou shalt honor Pope for a God on earth, and thou shalt call him Lorde God the Pope.

And whereas God saith: Thou shalt not make to thy self any grauē Image of any likenesse that is in heauē, &c. Now the Church of Rome hath changed hir iudgement therein, & therfore Gods iudgement is changed, wherfore that com­mandment must be turnd thus:In concil. Grae cor. & Citant. in lib. Caroli magni. Thou shalt worship Ima­ges as thou wouldst the sonne of God, he that worshippeth an Image, and saith it is Christe, offendeth not: nay he of­fendeth that worshippeth not an Image, he that worship­peth not an Image is an heretike, thou shalte worship an Image with y^e same reuerēce, wherwith thou dost worship y^e holy Trinitie.Exod. 20. And wheras God said: Thou shalt not take the name of the Lord thy God in vaine, &c. Now the church of Rome hath changed hir Iudgement, & so that God hath chāged his iudgemēt therin also. Therfore now you must say thus,Constit. Othonis. Iewel in de­fens. apol. 422 Exod. 20. if thou haue married a wife, thou shalt sweare & take thine othe to forsake hir & to put hir away from thée, but thou shalt not sweare to forsake whoores or harlots, or to refuse whoredome. And whereas God saith thou shalt keepe holy the Sabboth day, &c. now that is none of Gods cōmaundement for the Church of Rome hath changed hir iudgement, & therfore Gods iudgemēt is likewise changed, wherfore that lawe must now be turned thus: Thou shalt not kéepe holy the Sabboth day, but whereas Gods worde should then be redde and preached, thou shalt in stéede ther­of commit idolatrie, worship Images and pray vnto them, and knéele to Masses, and honor a péece of bread, and take it for the bodie of Christ.

Exod. 20.God also saith: Honor thy father & mother, yea but now for that the Church of Rome hath chaunged hir iudgement, God hath also in this commandement changed his iudge­ment, therfore that law must now be thus: Thou shalt dis­obey [Page 131] thy father and mother, King, Prince, & Country, and obey the Pope and the Church of Rome, yea, and thou shalt accuse thy father and mother, if they professe the Gospell, to the holy inquisitors of the church of Rome, that they may be burned for Heretikes, & if thou be an Emperors son, or a Kings son, thou shalt rise against thy father,Acts & Mo­numentes pag▪ 198. and put him downe, & place thy selfe in his roume, as Henry the Empe­rour was serued by his son, if he loue & embrace the Gos­pell, and do any thing against the Popes wil and pleasure.

And whereas God saith: Thou shalt do no murther, Exod. 20. now the iudgement of the Church of Rome is chaunged, therfore God hath likewise chaunged his iudgement, so that thys commaundement must now be turned thus quite contrary, Thou shalt murther, kil, and burne thy brother, mother,This needeth no author. fa­ther, sister, or else any other whatsoeuer he be, if he professe the Gospel, and followe Christes lawe.

And whereas God saith: Thou shalt not commit adultry, Exod. 20▪ nowe the iudgement of the Pope and the Churche of Rome is chaunged, and therfore Gods iudgement is chaunged: so that this lawe by the iudgement of the Churche of Rome must now be thus: Thou shalt not marry,The Popes law forbids Briests mar­riage. but thou maiest haue a Concubine or a Harlot to commit aduoutrie or for­nication withal, and thou shalt haue a licence for money of the Pope to doe so, and so he shall allowe thée to commit ad­uoutrie, or to playe the whoremonger or Harlot, but take héede thou marry not according to the law of God, for then thou shalte loose all thy lyuing, & thou shalte be taken for an heretike, and the Pope wil not dispence with thée therfore. And wheras God saith: Thou shalt not steale, Exod. 20. now y^e iudge­ment of y^e Popes church is changed, & so Gods iudgement is changed, therefore this law must now be after this sort, thou shalt steale and rob God of his glorie, thou shalt giue the glorie that is due to God, vnto his Saints,This is to [...] manifest. nay vnto stockes and stones, yea, and if thou chaunce to steale anye mans good, care not, for the Pope shal pardon thée therfore, for the Pope by his power is able to dispence with all the [Page 132] lawes both of y^e olde Testament & of the new Testament.

And whereas God said: Thou shalte not beare false wit­nesse against thy neighbour, Exod. 20. nowe, forasmuch as the iudge­ment of the Romishe Church is changed, the iudgement of God is changed, therfore this lawe muste be turned an o­ther way, and thus it muste be taken, thou shalt beare false witnesse against God & his word,Bonifacius Extra de Maior. & obedi. Priam. Sāct. gloss. in eodem & say there is no saluation without the Church of Rome, and that the death of Christ is not a sufficiēt sacrifice for our sins, & if thou chance to bear false witnes against one that professes the gospel, thou shalt be heard, & the Pope shal giue thée his blessing for it, & thou shalte haue no harme therfore: And if thou chance to beare false witnes against any, for a little mony thou shalt haue y^e Popes pardon for it, therfore beare false witnesse and spare not, for y^e pope & the holy church of Rome do giue thée leaue.

Exod. 20.And whereas God sayd: Thou shalt not couet thy neigh­bours house, thou shalte not couet thy neighbours wife, nor his seruant, nor his maide, nor his Oxe, nor his Asse, nor anye thing that is his: Now, this is not Gods commaundement, bycause the Churche of Rome doth not allowe it, and Gods iudgement is therein changed, bycause the Church of Rome hath now chaunged hir iudgement, therfore you must turne this lawe vpside downe, & take it thus, thou maist be bolde to couet any thing that is thy neighbors: for if thou steale anye thing from hym or take it by vyolence, or take thy neighbors wife, or his maid & lye w^t them, or lye with thine owne sister, and marry hir, the Pope wil dispence with thée and pardon thée for money, as Pope Martin didde dispence with one that marryed his owne sister.Iewel in de­fens. apol. 385 Thus this vile and viperous generation haue by their authoritie, (whiche they say is aboue the Scriptures, allowing the scriptures what­soeuer they list, and taking from the same what they thinke good, haue turned cleane contrary the commaundements of God into the commaundementes of the Pope, whiche you maye plainelye perceiue by their doings and dispensations before mentioned, to be the very doctrine of the Diuel.

[Page 133]And further this Carnal Cardinal sayeth, Scripturae ad tempus adaptantur &c. Card. Cusa­nus. Scriptures are applyed to the states of diuerse times, & so are taken in diuerse senses, so that at one time they are expounded according to the current order of the Church, but the order being chaunged, the sense of the Scripture is likewise changed Howsoeuer they would haue the Scriptures to be chaunged in their meaning, the wic­ked Pope, and his presumptuous Prelates are chaunged from al goodnes and truth both in their sayings & liuings, for according to the time, they make the Scriptures and the Gospel of Christ agrée with their doings, but they wil not frame their liuings, to make thē agrée w^t y^e scriptures.

And bycause the Popes conditions, and the iudgemente of the Church of Rome is chaunged, therefore the meaning and sense of the Scriptures must be chaunged as is before sayde. For whereas Christ sayd, Blessed are the mercifull for theirs is the kingdome of heauen, Math. 5. nowe the meanyng and sense therof ought to be chaunged quite contrarie and say thus, blessed are the vnmerciful, for theirs is the king­dome of Heauen: or else thus, vnhappye are the merciful, for theirs is the kingdome of Hell. And whereas Christe sayde,Math. 5. Blessed are the peace makers for they shall bee called the children of God: Now according to the time, the sense of the Scripture is chaunged, bicause the iudgement of the Church of Rome is chaunged, and therefore not to be ex­pounded as it was in Christs time: So that now it ought to be turned thus, Blessed are the peace breakers, and they that set men togither by the eares, (as the Pope doeth) and blessed are the rebels that fighte againste their Prince and Country in the Popes quarrel, for they shal be called the children of god, and the Pope wil giue them the king­dome of heauen.

And wheras Christ sayth,Math. 5. Let your light so shine before men, that they may see your good workes, and glorify your Father in heauen: Now the meaning thereof is chaunged, according to the time, therfore now it is thus, let not your [Page 134] light shine before men, but worke the déedes of darknesse, wherby you may please the Diuel your Father.

And wheras Christ saith, Whosoeuer puts away his wife, except it be for fornication, Math. 19. and marryeth with another cō ­mitteth aduoutry: now for as much as the iudgement of y^e Church of Rome is chaunged, therfore according to y^e time, y^e meaning of this saying must be changed, therfore vnder­stand it now thus, what Priest soeuer kéepeth his wife and puts hir not away from him though she be neuer so honest, shal be coūted for an Heretike, & shal be excommunicated, & lose al his spiritual liuing. But if he shal kéep cōcubines, & Harlots, he shal be a Catholike mā, of a good religiō, and kéepe al his liuings stil. Thus may y^e pretious Pope & the holy Church of Rome, turne & tosse the words & meaning of Christ how they list, but though they allowe and do these things, yet therfore we must not think they ar good or to be liked,Dist. 82. pre­sbiter in glossa but to be abhorred & detested. And I beléeue y^t manye wil not allow their wicked laws and writings therein.

But now if y^e Scriptures may haue sūdry senses at sūdry times, & may haue one mening at one time, & another me­ning at another time, if this be so, & y^t the Pope may chāge the senses of Christs Gospel for his pleasure, thē why may not Christ change the meaning of his own Gospel for hys own pleasure: therfore looke by what places of y^e scripturs, Peter & his successors wer made Popes of Rome, Christ may change the senses & meaning of thē clean contrary & therby vnpope them again. For wheras Christ said, Super han [...] Petrā (id est, Anacletus Epist. 1. super ecclesiā Romanā) edificabo ecclesiā meā: which is, Vpon this rocke that is to say vpō the Church of Rome) I wil build my Church, now Christ I thinke hath altered y^e meaning & sense of y^e saying, bicause y^e order of the Church of Rome is changed, & therfore now to be vnderstāded thus, vpon this rock being y^e Church of Rome, y^e church of y^e diuel shal be builded. And wheras Christ said to Peter (the first Pope as they say) Whatsoeuer thou binds in Earth shall be bound in heauē: Math. 16. now y^e sense of y^e scripture is changed, & the meaning therof is now thus, whatsoeur y^u binds in earth, [Page 135] it shal be bound in Hel, & loke whose sins yée forgiue they shal not be forgiuen, & whō soeuer y^u blesse in earth shal be curst in Hel, & whō soeuer y^u curse on erth, shal be blessed in heauē. And wheras y^e Pope sayes y^t the meaning of Christ was,Math. 16. y^t the Popes (being Peters successors) should haue the keys, which he gaue to Peter, to open the gates of heauen, & to let vs in to it, now I beleue y^e same words of Christ haue another mening, according to y^e time & chāging of y^e Popes maners (which are now quite contrarie to S. Peters condi­tions) & y^t the keys now which the Pope hath shal shut men out of heauen, & open the gates of Hel, & let the Pope & his Papistical Prelats into it, & thus the Pope by his chāging the sense of y^e scriptures, & to serue for times, hath made a very fair market, for therby he is nether Pope nor Christs Uickar, & so he may binde in hel if he wil, but he can binde nothing in heauen, & also therby he hath lost the keys of y^e kingdome of Heauen, & hath in stead therof gotten y^e keys of y^e dungeō of Hel. For if y^e Pope hath any spiritual keys at al, as he sayth, he hath by y^e place of Scripture, then the meaning therof is surely changed according to the time as Cusanus saieth, & so the Popes keys are not the keys of the kingdome of heauen, but of the doleful dungeon of Hel.

But though Hosius & this Cusanus with other such like doth extol the Church of Rome, & sayth the authoritie ther­is aboue the scriptures, & that the meaning of y^e scriptures are vncertain, & changes as the iudgement of the church of Rome changes, & y^t nothing is takē for Christs cōmandemēt vnlesse the Church of Rome doth allow it: Ther is no wise man wil beléeue them, vnlesse they bring better autho­rities therfore thē their own bare words, & in y^e mean space let vs giue credite to S. Aug. which was as godly a man as vertuous a mā, as wel lerned a mā, & one y^t knew what au­thority y^e church of Rome ought to haue as wel as they,Augustinus de peccator. Merit. & Re­mi. lib. 1. ca. 22. who saith thus. Cedamus & cōsētiamus &c Let vs yeld (saith he) & consent to the holy Scriptures, which can neither deceiue nor be deceiued. He names not here the Churche of Rome [Page 136] nor sayeth that it hathe aucthority aboue the Scriptures, nor yet sayth that the Scripturs haue sometimes one mea­ning and sometimes another, and that the sense doth alter or chaunge: but he bids both the Church of Rome and al o­ther Churches whatsoeuer, to yéeld and cōsent to the scrip­ture, which as he saith can neither deceiue nor be deceiued.

Truely if your Church of Rome had had any such auctho­ritie aboue the scriptures, as y^e Popes, proctors wold make vs beléeue, then Irenaeus, S. Ierome, S. Augustine, Tertullian, Chrisost. & other learned writers would haue writtē some­thing of it, nay if they had done so, y^e Popes doctors would haue brought thē forth for the better credite of their cause. But bicause they write directly against thē (as is before mē tioned) therefore they let thē alone. Now if the scriptures according to Saint Au. can neither deceiue nor be deceiued, then the Church of Rome, which is inferior to the scripturs & ought to giue place to y^e Gospel (being cleane contrary to the scripturs) may deceiue vs, & therfore may erre & ly, as she cā do none other, as before is very manifest, but though these y^e Popes prelates wold make vs beléeue y^t ther were no certainty in the scriptures, and y^t the Gospell is vncer­tain, & the meaning therof chaunges according to y^e times, which is a moste diuellish doctrine, yet I will approue that there is neyther certainetye, trueth, nor godlinesse, in the Popes lawes, nor in the Church of Rome.

Platina in Stephano. Platina sayth) that the Popes y^t follow, do euermore ey­ther breake, or wholye abrogate, the decrées of the Popes that were before: now séeing there is such vncertaintie in the Popes lawes & decrées, are not we worthye to beléeue and credite the same? Looke what lawes God did sende vnto vs by Iesus Christ his sonne, which is the Gospel, he neuer disanulled them nor did deliuer vs anye other since nor neuer wil, his doings and iudgements are so certaine true & infallible, and therfore Gods law & his holy gospel is so right, true, perfect, & infallible, that al other doctrines ought to be iudged and tryed by it.

[Page 137]Therfore if you be the children of God, you wil credite no doctrine, (be it neuer so auncient, and séeme it neuer so glorious nor so holye) no further than it doeth agrée with the Scriptures and the worde of God. Therefore beléeue not the Church of Rome, whose Doctours & doctrine are so diuellish, as before is well proued, and as hereafter shal be more manifested.

Therefore marke well a little more of this doctrine of your church of Rome, Iewel in de­fen. Apolog. pag. 253. De cons. Distin. 4. Si non. which if you be of God you wil scant­ly like. The Popes Doctors say & auouch it for truth, that if the Priest say thus (when he doth Baptise a childe) Ego te Baptiso in nomine patris & filij, & spiritus sancti & diaboli, that is, I Baptise thee in the name of the Father, & of the Sonne, and of the holy Ghost, and of the Diuell, yet the forme of Baptisme is very good, and the child is rightly christned.

I remember that Christ bad his Apostles Baptise in the name of the Father, of the Sonne, and of the holy Ghost,Math. 28. but that he bad them Baptise any in the name of the Diuel I neuer heard. If they be rightly christned that are christ­ned in the name of the Diuel, (according to the Popes law) then I hope they are not falsely christned that are christned in the name of God without naming the Diuell, accordyng to Gods lawe.

If wée shoulde allowe such Baptizing to bée good, and that they were rightlye Baptized, that were Baptized in the name of the Diuell, you that call vs nowe Sathans broode, woulde then call vs (as you myght well) the chyl­dren of the Diuell.

Must not this Churche of Rome bée a holy Church, that hath such goldy doctrine, and diuine Doctours: if they bée curst that take any thing from the worde of God, then they are not blest that adde the Diuell to the Baptizing of the children of God. Euerye one that haue an affection to the Popes Religion, woulde scantly beléeue that there is such handsome doctrine belonging to his religion.

This is not much vnlike other of the Romish Doctors [Page 138] doctrine:Iewel in de­fen. Apolog. pag. 674. Hosius con­tra brentum lib. 2. for in the Defence of the Apologie (which the lear­ned Bishop of Sarisburie, wrote against the confutation of Doctor Harding) are these wordes, Petrus Asotus & Hosius sticke not to affirme that the same Counsell wherein our Sauiour Iesus was condemned to die, had both the spirite of Prophesie and the holy Ghost, and the spirite of truth: And that it was no false saying: when the Bishop sayd, we haue a lawe and by our lawe he ought to die: and that they so saying did light vpon the very truth of iudgemēt, and that the same was a iust decree, whereby they pronounced that Christ was worthy to die. Thus the Popes Prelates take part with Annus & Caiphas against Christ. If that were a good & true iudgement that most shamefully & wrongfully condemned the sonne of God to death: then where shal we finde any false and wicked iudgement? by this meanes the Popes sentences & iudgements in burning the members of Christ for professing of y^e Gospel, cā not be false, wicked, or euill. I feare, they y^t say they had the holy ghost & the spirite of truth, y^t iudged Christ to death, and that the same was a iust decrée, wherby they pronounced y^t Christ was worthy to die, (I feare I say) y^t they are none of them that Christ dyed for: and as they y^t iudged Christ most wrongfully did it not by the spirit of God: Euen so Asotus & Hosius and all other that say y^t their iudgement was true, & that their de­crée was iust, whereby they pronounced that Christ was worthy to die, spake and vttered the same by the spirit of y^e diuell, for if they gaue true iudgement against Christ, then Christ was an offendor and deserued to die.

The Lorde blesse euery man from beléeuing the doctrine of such that either say or beléeue that Christ the Sonne of God (that neuer offēded nor sinned,) was worthily or right­ly condemned to die.

If our Bishops, Preachers and Doctors shoulde preach, teache or write such blasphemous doctrine, you might then iustly cal vs Heretiks, as we may wel cal them, & al other y^t take their partes, blasphemers & the disciples of Antichrist.

[Page 139] But Caiphas sayd it is good that one man die for the peo­ple least all the people perishe, Ergo, Iewel in de­fen. Apo. pag. 677. sayth M. Harding Cai­phas had the spirit of God. To whom that learned and wor­thie M. Iewel late Bishop of Sarisburie replyes with these wordes: But that ye may the better (M. Harding) espie your ouersight, like as ye saye, Caiphas prophesied blindly him­selfe not vnderstanding what he sayd, Ergo, he had the holy Ghost, S, Paule sayth no man can say the Lorde Iesus, but in the Spirit of God, hereof by your Logicke you may reason thus, the Diuell sayd vnto Christ, I knowe that thou arte Christ the Sonne of the liuing God, Ergo, the Diuell had the Spirit of God, &c.

If Caiphas had the spirit of God, then he had y^e holy ghost that wrote this note vpon the Popes decrée, that the Iewes had committed mortall sinne, Distin. 13. Item. in Margine. if they had not nayled Christ to the Crosse.

Now open your eyes and beholde whether this be good & sound doctrine or not, y^t these Papisticall Doctors do teach. They that worship God aright & follow Christes Gospel, wil & do detest such diuellish doctrine. Therefore flie from this Romish Church, that taketh the Pope to be hir heade, and that refuseth to be tried by the Scriptures, and spéedily become members of that Churche that taketh Christ to be hir heade, and is content to bée iudged by the Scriptures. For they that are of Christ will heare his voyce, which is the Gospell, which true Church (wherof Christ is the head) can not be knowne, but by the Scriptures.

Chrisostome saith, now can no mā know the Church, Iewel in de­fens. Apolog. Pag. 513. but by the scriptures, S. Augustine saith, Whether they haue the Church or no, let them shewe by the Canonicall Bookes of the holy scriptures: we must know the Church, euen lyke­wise as we know Christ, which is the head of the Churche, in the holy Canonicall Scriptures. Againe he saith, the ho­ly Scriptures shewes the Churche, without any doubtful­nesse. Againe, the question or doubt is, where the Churche shoulde be, what then shall we doe? whether shall we seeke [Page 140] the Churche in our owne wordes, or in the wordes of hir heade, which is our Lorde Iesus Christ? In my iudgement wee ought rather to seeke the Churche in his wordes for that he is the trueth and best knoweth his owne body. And agayne he sayeth, Let vs not heare these wordes, this say I, This sayest thou, but these wordes let vs heare, Thus sayth the Lorde: there let vs seeke the Churche: there let vs dis­cusse our cause. And Saint Ambrose sayeth, the Church shi­neth (or is knowne) not by hir owne light, but by the light of Christ, which is the word of God.

These learned holy and auntient fathers wordes, are suf­ficient to proue vnto vs that y^e Church of Christ is known, and is chiefely to be discerned by the word of God.

But what if these auncient and learned Doctors had not written thus? shoulde wée then haue taken that for the Churche of God, which the Popes doctrine doeth allowe? then we shoulde haue a trimme and holy Church, as by the premysses doth appeare.

And nowe bicause nothing can describe which is the true Church better than Christ himselfe, which is the head ther­of: therfore let vs searche the scriptures for the same, and there we shal be best certified.Iohn. 5. And séeing Christ biddeth vs search the scriptures, which beares witnesse of him: there­fore let vs searche them, thereby to knowe Christ and his Church: for it is the chiefe lanterne, that will guide and leade vs to the truth, (thoughe the Pope and his Prelates would faine make vs beléeue the contrarie.)

And as it is here proued by the holy, auncient, & learned Fathers and Doctors, that the true Churche is chiefely to bée founde out and to bée tryed by the Scriptures and word of God: nowe you shall heare what a good reporte diuerse haue giuen the Churche of Rome, and to them that gouerned the same, whereof some were of the Church, of Rome, who I thinke woulde not lye on their owne Churche and espe­ciallye a Pope, whiche some of you thinke can not erre.

[Page 141]Pope Adrian the fourth was woont to say, we succeed not Peter in teaching, but Romulus in killing our bretherne. Iewel in de­fen. Apolog. Page. 734. Erasmus saieth, the Popes now are the vickares of Iulius Caesar, of Alexander the great, of Croesus, and of Xerxes, not of Christ nor of Peter. It is written in a Sermon bearing the name of S Ambrose, They that should haue bene the A­postles vickars, are now become Iudas fellowes. Robertus Gallus that liued wel néere thrée hundreth yéeres past, ima­gineth Christe thus to say of the Pope: Robert. Gal­lus cap. 5. who set this Idol in my roome, and made him ruler of my flocke? whether he that commendes the Pope thus were a Papist or not, I know not, but surely he was no Lutherane, Zwinglian, Cal­uinist nor Hugenot. It was maruell that the Pope made him not a Saint for his sayings. Ennodius saith,Ennodius Cō. Tom. 1. That the Successors of Peter togither with the priuiledges of their See, haue also gotten free libertie to doe euill, for the Pope may not be iudged by any creature vnder Heauen.

If he will not, yet I can tell him one thing, he is like to be iudged by one that is in Heauen, which is Christ, whe­ther he will or no.

S. Barnard describeth the Popes, Priests and Byshops, (that are of the Churche of Rome) saying,Bernard. de consid. ad Eu­genius libr. 3. in their apparell they are Souldiors, in there gaines they are Priestes and By­shops, but in effect and deede they are neyther of both. For neyther do they fight in the fielde as do the Souldiors, nor do they preach as Priestes and Byshops. Of whether order therefore be they? whereas they would be of both orders, they forsake both and confounde both. S. Paule saith, euery man shall rise againe in his owne order, but in what order shall they rise? whether, for asmuch as they haue sinned without order, shall they perish without order? I feare me they shalbe ordered none other where, but whereas is no order, but disorder and horrour euerlasting. Yf we should say thus as S. Barnard sayd, they would saie we rayled. The saide Barnard also saith,Iewel in defē. Apol. pa. 910. that the Byshops in his time which were of the Church of Rome, were not Doctors but decey­uers, [Page 142] not Feeders but Defrauders, not Prelates but Pilates, and he sayth further that the heades of the Churche of Rome, are Ministers of Antichrist, Deceyuers, Defrau­ders, Raueners, Traytors, the darknesse of the Worlde, Woolues, Pylates, and Diuels, wherein it séemes hée doth not much prayse the gouernours of the Romish Churche: this is but a sorie Church that hath such godly gouernours and guydes.

Marke also howe the same Sainct Barnard, (to whome Pope Eugenius was much beholden,Barnard. in apol. ad Guli­elm. abbat. and beyng an Abbot) condemnes all the Popes doctrine and Religion for that it agréeth not with the Scriptures. Dothe not the rule (saith hée) agree with the Gospell or with the Apostle? otherwyse that rule is no rule at all, for it is crooked, it is not streyght.

Here Sainct Barnarde that was one of that Romishe Churche (yet an excellent and a Learned man) dothe plainely condemne all those Lawes, Religions, Churches and Rules, that doo not agrée with the Gospell, and sayth it is no true nor good Churche, and that suche Re­ligions and Rules are crooked, and no Religion nor Rule at all.

Nowe bycause the Popes Rules and Religion be con­trarie to the Gospell, therefore they are crooked, and so naughtie rules.

And the same Sainct Barnarde in an other place, discribes and setteth foorth what a godly and holy Churche the Churche of Rome is,Barnard. in cōuers. Pauli. who sayth thus. From the Sole of thy foote to the crowne of thy head, there is not one whole place, A man were better to be out of such a Churche than in it.

Marke also howe the Bishop of Bitonto extolled that same Churche of Rome, at the Counsell of Trident, saying: With what monsters of filthinesse (sayth hée) with what villanie, Consil. Trid. Episcopus Bitontonimis. with what Pestilence be not they corrupted and [Page 143] defiled in the Churche (of Rome) aswell the Priest as the people? beginne euen with the Sanctuarie of God: if there be any shame, if there be any regarde of honestie, if there be any hope, or way to liue well.

Petrarcha calleth Rome a Schoole of errour, and a Tem­ple of Heresie. Brigitta whose Prophesies and sayings are of the Popes Schollers and Disciples muche reueren­ced, saieth in hir Reuelations: Christe shall take his bles­sing from the Cleargie of Rome, and shall gyue the same to a people that shall doe his will. Then by hir sayinges and the other before recited, the Pope and hys Prelates doe not Gods will, and so if they doe not Gods will, then they muste néedes do the Diuels will, so that by these (and by many other) the trueth is a straunger in the Church of Rome, and dwelles not there.

And whereas some saie that the trueth can not departe from the Churche of Rome, it had néede to be there first, before it departe from thence: therefore the trueth can not departe from the Churche of Rome, bycause it is not there. But that holy Churche for all their bragges loue the trueth so well, that yf they had it there, they would driue it awaie from thence. And now bycause the Church of Rome hath not the trueth, but is a Churche of all wic­kednesse and errour, as I haue sufficiently prooued bothe with Argumentes, Scriptures, Doctors, yea and by the Popes themselues and other of the same Churche: there­fore I beséeche you come awaye from that whoorishe Church the seate of Antichrist, and flie to the true Church, whiche embraceth and obeyeth the Gospell, and that hea­reth the voyce of Christe: least you bée partakers of hir wickednesse, whose destruction is not farre off. And trust not to them neyther beléeue them, that saie the truth is on­ly in the Churche of Rome, and that the truth shall neuer departe from thence.

Yf truth & falshood may dwell togither or be both at once [Page 144] in one place, then I will not saie but that your Churche of Rome may haue the truth, but thy are such enimies, that it is very seldome or neuer séene, and though the Churche of Rome had the trueth, (as it is manifestly prooued it hath not) yet it had néede to haue a very strong commission to tie the trueth so harde to it, that it shoulde neuer departe thence.

Hierusalem was once a holy Cittie, and the Temple of God was placed in the same, wherein hée appeared and shewed his Maiestie and reuealed his will, in which Tem­ple, King Salomon that buylded it thought the Lord would dwell there for euer, and that there should be his house and his Churche: yet now God hath lefte both that Cittie of Hierusalem and the Temple, & suffred them to be destroyed and ouerthrowen: now if God hath departed from and left Hierusalem and the holy Temple which he himselfe appoin­ted to be buylded to be his house for himselfe, and wherein he appeared and reuealed his will and pleasure: then there can be no great warrantie made, but that he and the truth may departe from, and forsake the Cittie and Churche of Rome, which he neuer called his Cittie, neyther appointed any Temple or Churche there to be buylded for him to dwell in, neyther euer appeared there and reuealed his will to his Prophetes and seruants as he did in the Temple of Hierusalem, which Cittie of Rome was first buylded with murther, continued with murther, and maintayned with murther: where in is the Churche of couetousnes, the pal­lace of pryde, the Castell of crueltie, the boothes of bro­thelrie, the Innes of Idolatrie, the mansion of mischiefe, the houses of Harlotrie, and the dungeon of all Diuelish­nesse and iniquitie. Therefore it is verie harde to war­rant that the truthe shall neuer departe from this your Churche of Rome, vnlesse you meane that the trueth can not departe from thence bycause it is not there, or neuer wil be there.

By this vndoubted assertion it should séeme that you [Page 145] haue bound Christe in some great bond or statute Mar­chant, that he beyng the trueth shall not departe from the Pope, but it were more méete that the Pope were bounde not to departe from Christe.

Therefore seing the truth hath departed, from Hierusa­lem and the Temple there which was the Cittie and Tem­ple of God, where he was content to appeare and reueale his will to his people. Then the truth may well departe from Rome, (if it were there) which God neuer chosed for his Cittie, neyther euer appeared there in any Temple, nor appointed any house there to be buylded for him as he did in Hierusalem.

Yet we may boldly affirme that the truth was once in Rome and the Gospell of Christe was there embrased, and then there was the Churche of God? but now of a long time, it hath not had the truth (as before it appeares) but is the enimie to the truth and forsakes and driues from them the trueth that is the Gospell. Therefore Rome is not nowe the Churche of God, but the Synagoge of Sa­than.

Yet Doctor Harding did write that the Churche that nowe is (meaning the Churche of Rome) and the Churche that was in the olde time is one Churche:In his confut. of the Apolo­gie of the Church. as the man in his olde age is the same he was in his youth. I graunt herein that Maister Harding saies true, but though hée be the same man, yet the same man may be an honest man in his youth, and a false harlot in his age. Euen so your Churche of Rome, when shée was yong, she was godly, ho­nest, and was a true spouse to Christe hir husbande: but now your Churche of Rome in hir olde age, is become wic­ked, dishonest, and false to Christe hir husbande, and is a verie vnshamefast whore, and an aduoutresse, and goeth a whooring, worshippes Images, and committes Ido­latrie.

And as the learned Maister Iewell late Bishop of Sa­lisburie saith thus vpon the same,Iewel in defē. Apo. pag. 632. Euen so is the Moone be­ing [Page 146] full: and the same Moone Eclipsed is one Moone. Euen so a man well aduised, and the same man starke madde, is one man: Euen so the house of God and a caue of theeues is one house.

And the same Master Harding was so farre in loue with the Church of Rome, that he thought it to be so holie & true, that all other Churches ought to receyue their truth and light from it, and would not haue it dayed or Iudged by the Scriptures or by any other thing, but that all other Chur­ches ought rather be daied & iudged by the church of Rome, & thought she was too old & ancient to be controlled in these daies, either of God, Christ, or of the Scriptures. And ther­fore he saith thus as followeth: Our doctrine (meaning the doctrine of the Pope and of the Churche of Rome) hath had too high a teacher, Iewel in defē. Apo. pag. 639. to be tried by mē now, it hath bene ap­proued too lōg to be put in daying in these daies at the lat­ter end of the world. Thus much saieth he of the Churche of Rome, thinking she is too true, honest, and auncient, to come to triall or to be put to daying.

But I say, he that refuseth triall of his matter, doubtes belike that it is not very good: he that standes so much vp­on his honestie, and will refuse to be tried by his neighbors, may be thought to be scant an honest man, & so the Church of Rome refusing to be tried by the Scriptures and by the worde of God, (which is as honest, as true, and as auncient as she is, I am sure), doubtes the truth of hir cause, and sus­pects hir owne honestie.

The Iewes doctrine was once the doctrine of God, and the auncientest & truest of al other, & they the people of God, & it was long before y^e Gospel which is y^e doctrine of Christ, yea and before the Popes holie religion, or the Romish doc­trine: yet for all that, the Iewes now are not the people, seruantes, nor the true Churche of God. Who might now say thus (aswell as the Popes proctors & a great deale bet­ter) Our law hath bene approued too long to be put in day­ing in these daies at the latter end of the worlde.

[Page 147]I trust you would not thinke y^e saying were sufficient to ouerthrowe your Churche of Rome although it might well inough. It is not the auncientnesse, but the truth of the do­ctrine that ought to be allowed or accepted.Genesis. Caine the first wicked murtherer that murthered his brother Abel, was elder than Abel. Yet murther for all the auncientnesse and long continuance therof may be put to daying wel enough: and that by Gods lawe, which Abel profest, though he were the yonger brother.

The Heathen may say (by as good reason) our wor­shipping of Idolles beyng long before the religion of the Christians, hath bene approued and vsed too long by our auncestors to be put in daying in these dayes in the latter end of the worlde.

The Diuell was before the worlde began, and fell from Heauen for his pryde, a great while before God did sette foorth his lawe eyther by Moses or else by Christe: Yet I trowe, that pryde is not therefore to be allowed to be good. The Diuell might likewise say, my law of pryde began so long agoe, yea before the worlde was created or made, and hath bene allowed, approued, and vsed by many great Em­peroures, Kings, yea and Popes, Cardinals, and Byshops, and many other, too long, to be put in daying in these daies at the latter ende of the world. But whereas the murther of Caine, the Idolatrie of the Heathen, and the pryde of the Diuell began long before Christe, yet the Pope and his Re­ligion began long and many a day after Christ, as plainly appeares. Therefore seing the murther of Caine, the Ido­latrie of the Heathen, and the pryde of the Diuell, that are so ancient and so long before Christ, may be put to daying: then the Popes authoritie & his new Romishe religion that began so long after Christ, (wherein murther, Idolatrie, & pride beares such a sway) may aswel be put to daying, & be brought to accōpt. Therfore regard not the church of Rome for hir anciētnes, (who though you beléeued she was so old & so ancient, yet in cōparison of y^e gospel she is very yōg) but [Page 148] sticke to the worde of God and the Gospell, which is both auncient and true, wherevpon the right & true Churche is buylded, and be not angrie with vs for forsaking that false late vpstart Church of Rome, and in following Christ and his Gospell which makes vs the true Churche, neyther say that we boast our selues to much in saying so, (which is no proude boasting but a godly reioysing). For if it be a proude parte to followe Christe in religion and liuing, (who is the best patterne to followe of all that euer dwelled on the earth): what is the Pope then that claymeth Christes au­thoritie to him selfe, and to be as Christ? For one saluted the Pope in this maner as followeth. Touching prymacie thou arte Abel: Bernard. de confid. lib. 2. Touching gouernment, thou arte Noe: touching the Patriarkeship, thou art Abraham: touching order thou arte Melchisedech: touching dignitie, thou art Aaron: touching Authoritie, thou art Moses: touching Iudgement, thou art Samuel: touching power, thou arte Peter: touching annoynting, thou art Christe. All this I trowe is sufficient for a Pope, and I may say further, touching thy takyng of all this vppon thée, thou art Anti­christ.

That Churche that hath such a head and chiefe Cap­taine as claymes and takes all these Titles, (and yet for all that is a very limme of the Diuell) muste néedes be a true and holy Churche, such a Churche is that Churche of Rome, that you haue so much estéemed, therefore if you meane to be of the Churche of Christe, then flie away with spéede from this Churche of Antichrist. For how can that be the Churche of Christ that will not suffer the Gospell, which is the Statutes and Lawes of Christ to be red and taught in it?

As all earthly Emperours & Kinges haue their statutes & lawes for the obeying of them & the maintenance of the countrey & Cōmonwealth: so hath Christ the sonne of God his statutes & lawes for them that be his people the Chri­stians, thereby to obey their Captaine Christe, & to do these [Page 149] things that may conserue them all togither here in a holye congregation, and that maye leade them the waye to the kingdome, where their head King & Captaine in Christ is.

But as they that wil not suffer the lawes of their Kings or Emperours to be read & published to their people, (but will hyde them, destroy them, and burne them, bycause they should not obey their Emperours and kings, and that they should not do their things that should be for the prosperitie, concord, and continuaunce of their Countrey and common wealth) are no true subiectes of those Kings or Emperours (but rather rebels and traytors:) Euen so the Pope and the Churche of Rome, are not the true children nor Churche of Christe (but rebels and Traytors to him) that hydes, de­stroyes, and burnes the Scripture, Gospell, & Gods worde, bycause we shoulde not knowe our duetie to oure Christe, and that we shoulde not kéepe his commaundements.

Perhappes some of you wil saye, if the Popes be so wic­ked, their doctrine so detestable, and the Churche of Rome so contrary to Christe (as is here alleadged) then why doth the Emperour and diuers Kings, and so manye Rulers in Christendome followe him, and do not espie his diuelish do­ings? Mary I wil tel you why they do not: forsooth bicause they looke not in the worde of God, whych is the only Can­dle that woulde make them to sée, and so without it they are blinde: therefore the Pope doth suppresse it, burnes it, and hydes it, and falsely expoundes it, and makes them beléeue it is Heresie to be in their vulgare and knowne tongue, and all bycause he woulde not haue them to sée, that he maye leade them by the noses whiche waye he liste: for the Pope is assured, that if the Kings and Rulers that are the defen­ders of his religion, did once know the Scriptures, and had them in their vulgare tongue, as oure gracious Quéene of England ▪ the King of Denmarke, the King of Scots, and other Dukes and Rulers of Germany, and of diuers other Coun­tries haue: then they woulde spye his iugling, and forsake him as hir Grace and the other Kings & Rulers haue done.

[Page 150] Iewel in de­fen. Apolog. pag. 759. The Lion or wilde Bull (saieth M. Iewell) bee they ne­ueruer so cruell or great of courage, yet if you may once closely couer their eyes, ye may easily leade them whether you lyst without resisting: Euen so doth the Pope hood­winke and blindfolde the Princes of the worlde, and holde them in ignoraunce, (for want of looking in Gods worde) which done, he maketh them to holde his Styrrop, to leade his horse, to kneele downe and to kysse his shoe, and to at­tende and wayte vppon him at his pleasure, but if they ey­ther knewe him or them selues they woulde not doe it: which they will neuer knowe well, before they know Gods word better than they doe.

And thus the blynde Popes, leade the blinde Kyngs, Princes and Rulers, whereby they are all lyke to fall in the ditche, and the Pope learnes the blinde Kings and Princes méekenesse and humilitie: and the Diuell teaches him to bée presumptuous and proude, for humilitie it can not wel be called, vnlesse the Pope hath one humilitie, and Christ an other.

For Christ sayth learne of me, for I am méeke & lowly in hart.Math. 11. Nowe if Christ (which is the chiefe teacher of hu­militie and méekenesse,) had thought it had bene a point of humilitie, to haue troden in the Emperours necke: that an Emperour with his wife and childe shoulde haue come in the colde frost, and to stande thrée dayes without at his gate for his absolution and pardon: that an Emperour shoulde holde his Styrrop, whiles he got vp on his horse: y^e Kings shoulde holde his horse, leade his horse by the brydle, and go on foote whyles he did ride: to set the Emperours Crowne on his head with his foote, and to strik it off againe with his foote: to suffer a Duke to lie in chaynes vnder his Table whiles he was at dinner: and that Kings and Emperours shoulde knéele to him and kisse his féete: surely he woulde haue done it. But séeing these holy Fathers & Popes (who you do so reuerence, and whose lawes you so loue,) did not learne these Luciferlike doings of Christ nor of his Apo­stles: [Page 151] then surely they must néedes learne them of the Di­uell, who will reward them one day (if they haue not repen­ted) for learning his lessons so well, and for putting that in practise, that he taught them. If the Pope did not meane to kéepe the people in blindnesse & errour, what reason shoulde then leade him to kéepe the Scriptures from them, and not to haue the same in their vulgar tongue?

You sée that children & schollers are suffered to haue rules in their owne tongue that they vnderstande, to make them Gramarians: they that learne Arithmetike are permit­ted to haue the Rules of that science, in the tongue they vn­derstande to make them Arithmeticians: they that studie Geometrie are permitted to haue the same in such a tongue as they vnderstand, that they may become perfect Geome­tricians: they that desire to learne Phisicke are suffered to studie the same, in the tongue they vnderstand, wherby they may be perfect Phisitions: & so of all other Sciences. And shall not wée then that professe Christianitie, be suffered to haue the lawe of Christ, to looke on the lawe of Christ, and studie the law of Christ in that tongue that we vnder­stand? whereby we may become perfect Christians? Nay we haue more néede that meane to be Christians, to haue y^e law of Christ in our mother tongue that we vnderstand: than they that studie any other Sciences. For the sciences that they studie, can but make them Doctors to maintaine them here to liue a while: but our lawe of Christ (if we stu­die it and practise it well) will make vs Saintes, and the sonnes of God, whereby we shall liue in Heauen for euer. And therfore the lawe of Christ which is the Gospell, hath most néede of all other lawes & sciences to be in the vulgar tongue, y^t euery one may reade, studie, & vnderstand it, vn­lesse you wil say y^t it is not méete for euery one to be Chri­stians, or that it is not méete for euery one to be saued.

Therefore howe iniuriously and tyrannously doeth the Pope vse the people in taking Gods worde from them that should guide them to heauen, and without which they must [Page 152] néedes wander in darkenesse and fall into Hell.

If many goe out of their way, which they haue gone in a faire bright day: then it is impossible for one to goe right in a darke night, where they knowe not the way, or neuer went before. Wherefore the childe of God will be willing that his brother shoulde haue a torche or a candle to guyde him in the darke. Then may not he be called the child of the diuell, that doth put out the candle or torche purposely, that his neighbour hath in his hand, for y^e lighting of him home in the night, and leades him a wrong waye in the darke, whereby he falles into a ditch and is drowned? yes truely, and none will iudge the contrarie.

Then must the Pope néedes be a most cruell and diuelish Tyrant, that pluckes the light of Gods word from vs, that should guide vs to heauen, & so leades vs in the darke out of our way into the déepe pit of Hell, where we shal be drow­ned both body and soule. For he doth not onely burne Gods worde, but also burnes them that haue it in their hands, to light them withall, and to guide them in this darke worlde, to the kingdome of Heauen.

Perhaps some of you will say, that we doe belye y^e Pope, for he suffereth vs to haue y^e scriptures in Latine. Yea mar­ry, but that is euen as though one should take the burning candle out of the launtorne, and suffer the launtorne still in our handes: and doe you thinke, that then we shoulde sée to kéepe our way aswell as we did before? No I trowe. Euen so though we should haue the Bible in Latine, and vnder­stande neuer a worde of Latine, what shoulde we then bée the better for the Bible?

Perhaps you will say, that your Bishops, Doctors, and Priests would teach vs the right meaning of it, and would leade vs the right way: forsooth that they woulde as they haue done alreadye, and as he that plucketh out the bright lincke out of ones hande, and leades him in the darke into a ditche, and so makes him to be drowned.

If one ment that I should go right, he would not put out [Page 153] the Candel and leade me in the darke: No more the Pope meaneth that we shoulde walke in the right way to Hea­uen, that blowes out the Candel of Gods word, and leads vs in the darke which way he list.

Nay he that is my friende and woulde haue me goe right, wil not only suffer me to haue a linke to light me in my way in the darke, but also he himselfe wil direct me in my waye: Euen so, if the Pope and his Prelates were of GOD, they woulde not onelye suffer the people to haue the word of God in theyr vulgar or known tong that they vnderstande, to guide them in the way: but also they them­selues would preach Gods word vnto them, and so directe them the right way to heauen.

Therfore as théeues hate the light, and desire to be in the darke, bycause they woulde not be spyed: so the Pope (bycause he is a spirituall théefe) hates the lighte of Gods worde, and woulde not haue the people to haue it, but kéepes it from them, and suppresseth it: least they by that light, should spye his théeuerie and perfectly perceiue that he is a spirituall théefe. For he knowes that Gods worde is the chiefest lighte of all other, whereby to espye a spi­rituall théefe, being well assured, that if they hadde the lighte of Gods worde, that then he coulde neyther robbe them of theyr goods and treasure (as he daylye doeth) ney­ther woulde they honour, estéeme, or credite him: but take him for a Théefe, a murtherer, the enimie of God, a de­stroyer of soules, and the very Antichrist (as he is in déed.) And therefore by no meanes he can abyde, that the peo­ple shoulde haue Gods worde openly in theyr vulgar or knowen tongue: for it woulde shewe them, what he is, what he hath bin, and to what slauerie, bondage, and thral­dome, he brings them.

For as the word of God in our English tong, hath vtte­red & reuealed him what he is, and therby out of estimatiō with our Prince & vs here in England: Euen so he knoweth well ynough, if the word of God were in al other realmes [Page 154] in their vulgar tong, they would then estéeme him no more than we do. And so the Pope (bycause he hides the Gospel and takes it from the people which shoulde chiefely guyde them) hates the light, and so is a spiritual théefe, & Christs enimie.

Therefore it séemeth, that Christ did not chose his eni­mie to be his Uickar: (but the Pope knewe that it was a good way to bring him in credite.) For if kings, rulers, and Lords of the earth (which may be deceiued) do chose as nie as they can, their most dearest and trustiest friendes, to bée their presedents, and deputies: then I am sure that Christ the sonne of God, and the King of all Kings (that can not be deceiued) if he had ment to haue had a general vickar on the earth, woulde haue made one of his dearest and trusti­est friendes his vickar, and not his mortal enimie. And therfore the Pope may saye what he wil, but al wise men do sée, that Christ neither takes him for his vickar, nor yet for his Curate. Can he or his chaplaines be the children of God, that prefers ignorance before knowledge? I think not, some of them haue affirmed that ignorance is the mo­ther of deuotion. O Lord how contrarie are these mē, both to God and to his son Christ? nay ignorāce of Gods word is rather, the mother of mischiefe, the father of falsehoode, the sister of sinne, the son of sedition, the daughter of diso­bediency, the coosin of conspiracie, and the Captaine of cru­eltie.

Ful wel the Diuel knew that ignoraunce was the next way to bring the Pope to promotion and the people to de­struction for their ignorance made them thinke, that none but the Pope or his Prelats did know the truth. And their blindnesse did make them beléeue that none did sée perfect­ly but he and his pretious Prelates: So that for wante of knowledge of Gods word (which of purpose they kept frō them) they beléeued that al they spake was true, and that it was the very right way that they did lead them. So that the peoples ignoraunce was the occasion of the Popes cre­dite, [Page 155] his credite the cause of his gaine, his gaine the cause of his power, his power th [...] cause of his pride, & his pride the cause he made Emperours and Kings his seruauntes, or rather slaues, and thus the ignoraunce of Gods worde, brought the Pope to promotion, the Princes to subiection, and the people to destruction.

And if you mark wel, you may perceyue that the Popes suppressing and the keeping of Gods worde from the peo­ple, is a manifest argument that he is neither Christs vic­kar nor his deputie, nor that he loues Christe. For Christe sayde to Peter, louest thou mee? to whome Peter sayde, yea Lorde, thou knowest that I loue thee, Iohn. 21▪ then Christ saide to him againe, Feede my sheepe, &c. So that Peters loue to Christ, appeared by féeding of Christes shéepe, whiche was not by féeding their bodies with meate and drinke, but by féeding their soules, through preching to them the Gospel. Now if they loue Christe that féede his shéepe, then they must néedes hate Christ that starue his shéepe, neuer pre­ching to them at all: And such a one is the Pope, for he ne­uer preacheth, therfore he neuer féedes Christs shéepe. Nay besides that, he doth not only trouble, molest, hurt, burne, and kill suche as do or would féede Christes shéepe, but al­so hideth, kéepeth backe, and burnes the Bybles and Te­staments, leaste the people shoulde loke on them and féede themselues.

So that here it is manifeste that the Pope loues not Christ bycause he féedes not Christes shéepe: And he that loues not Christe muste néedes hate Christe, and there­fore the Pope being Christes enimie can not be the vickar of Christ.

And here also is a great contrarietie betwéene Peter & the Pope though he claime to be Peters successor) for Peter loued Christ for that he fed Christs shéepe, but y^e Pope ha­teth Christ bycause he sterueth his shéepe, yea and also kils his shéepe. So that the Pope doth not succede Peter in any thing, vnlesse it be in denying of Christ.

[Page 156]Here it plainely appeareth, that the Pope maye wel be the Uicar of the Diuel, for Christes Uickar sure he can not be. I am moste certaine that it was Christes wil that hys word should not be kept from any, though it be the Popes will it should be rightly knowen of any. For would Christ haue vs kepe that we neuer heard of, and would he haue vs searche we know not what? no, Christe was neuer so vnreasonable. For Christ sayth vnto vs all, If you loue me keepe my commaundements, (that is whatsoeuer he hath willed by his word.Iohn. 14.) But how can we knowe what is his commandements y^t we should kéep? if none declare thē vn­to vs? neither read thē our selues, nor yet haue thē red vn­to vs? Therfore if our louing of Christ depēd on y^e kéeping of his cōmandements, thē how cā we loue him, séeing we can not knowe his commaundements? So that y^e Popes kéeping or hurding of Gods word from the people, is the cause they can not kéepe Gods commaundementes: And their not kéeping of Gods commaundements, is the cause they doe not loue him: and their not louing of him is the cause that he hates them, and his hating of them, will be the cause of their dampnation. And thus the Pope is the first worker of the ignorant peoples damnation.

Christ saith also, Search the Scriptures for they are they that witnesse of me, Iohn. 5. but how can they search the Scripturs that haue not the Scriptures to search, neyther know how to come by them? now if the Scriptures witnesse what is Christes wil and pleasure, and if their searching and loo­king therein wil shew them how to performe his wil and please him, and the pleasing of him would be the cause of their saluation. Then the Popes hiding and kéeping the Scripturs from them, is the cause they cānot heare, read, or search the Scripturs: and not hearing, reading, or sear­ching of the Scriptures, is the cause they cannot know the wil of Christe, and the not knowing the wil of Christe, is the cause they can not please him: and their not pleasing of him, is the cause they please the Diuel: and the pleasing of [Page 157] y^e Diuel is y^e cause of their dānation. And thus once again, y^e Pope is the chief cause of the ignorant peoples dānation.

Christe saith also: Blessed are they that heare the word of God and keepe it: Luke. 11. so that they that heare the worde of God and kéepe it not, are vnhappy. Nowe, if all they that heare the worde of God are not happy, then all they that heare not the worde of God muste néedes be vnhappy, (for there are none happy but they that kéepe or folow the word of God,) but howe can they kéepe the word of God, that nei­ther heare it, nor reade it? Nowe, if the hearing of Gods worde is the cause that they kéepe it, and their kéeping or following of it, is the cause they are happye or blessed: then the Popes restrayning of Gods word frō the people, is the cause they doe not heare it: and their not hearing it, is the cause they cannot kéepe or followe it: and their not kéeping or following of it, is the cause they are vnhappy: and theyr vnhappinesse is the cause of their damnatiō. And thus that holye Father that names hymselfe the Uicar of Christe, (whome you so muche estéeme, fauour, and honor) the third time is proued to be the chiefe cause of the ignorant peoples damnation, by kéeping them from the worde of God, which is their onely guide to Saluation.

Christe bad al his Apostles go throughout the worlde,Math. 28. and preache the Gospell, and to teach al Nations to obserue all things that he commaunded them, whiche is a manifest token, that he that woulde haue it preached to all, would not haue it kept away or hyd from all.

What Emperor, King, or other Prince that makes good orders & lawes for their subiects to kéepe, with penalties of death for the breaking thereof, woulde locke vp the same in their Chests, and neither suffer them to be proclaimed, nor their subiects to looke on them nor know them, & yet would put them to death that should break the same? Truly there was neuer any Emperour or Ruler that were so vnreaso­ble. For it were méete that their subiectes shoulde learne, reade, heare, & vnderstand the law [...]s that they are bound to [Page 158] kéepe. For how can they kéepe these lawes they know not? Then it stādeth as much with reason, that we should learn, know, search, study, and heare the word & law of God, & not to haue it hid or kepte from vs, the kéeping, and not kéeping wherof stands vpon our euerlasting saluation or damnati­on. Therfore it is a moste diuelishe and tyrannous part of y^e pope to take y^e word of God from vs, which Christe hathe left behind him, only to leade vs to heauen: & to leade vs in y^e darke with his Idolatrie and superstition, to bring vs to Hel. Saint Paule saith, There is no damnation to thē that are in Christ Iesu, Rom. 8. but how can they be or abide in Christe, that neither sée, heare, or reade the law of God, (that should teach them to be or remaine in Christe?) Whatsoeuer S. Paule saith, Pope Bonifacius telleth vs an other manner of tale,Extra. de maior & obe. vnam Sanct. gloss. in [...]d. who saith (if we may beléeue him,) That, There is no Saluation▪ without the Churche of Rome. And also the glose of the same saith, Quicquid saluatur est sub summo Pontifice: Whatsoeuer creature is saued, is vnder the highest Bishop, that is, the Pope) Here is neither mention made of Christ nor of his Gospell. Christ and Saint Paule may both be de­ceiued, but the Pope cannot erre, for Christ prayd for Peter that his faith should not faile, therfore the Pope cannot erre. But why not thus rather, Peter denyed Christe his Mai­ster, therefore the Pope denyes or forsakes Christ? I think this is the more likely and truer argument, for, if Coniu­rers, Idolators, Murtherers, Heretikes, Blasphemers, Fornicators, Apostatas, Periured persons, & that giue thē ­selues body and soule to the diuel (as Pope Siluester the se­cond did) & that deny & forsake Christ,Iohan. Stella Venetus. then the Popes haue erred and haue denyed & forsaken Christe, for they haue bin such as before is manifestly proued. Therefore, if the Pope holde any thing of Peter, it is his denying of Christe. But as they deny Christe with Peter, so I beséeche God that the Pope and his Prelates may repent with Peter, and not to forsake him with Iudas. And though Christ prayed for Pe­ter, yet he prayed not that the Popes shoulde be Coniurers, [Page 159] Idolators, Murtherers, and suche like, as before is decla­red.

Christ saith moreouer, My Sheepe heare my voice, (whi­che is the Gospel:) Euen so the diuel may say:Iohn 10. My Goates heare my voice (whych is Papistrie.) Thus it is manifest, that they that heare not the gospel (which his Christs voice) are none of Christes shéepe. Then the tyrannous Pope, & his murthering ministers, that heare not Christes voice, that stop their eares at his voice, that suppresse and burne the Gospel (his voice) that torment▪ murther, and kill his shéepe that heare his voice, are none of Christs shéepe. And if they be none of Christes shéepe, then they muste néedes be the Diuels Goates. For there are none, but must néeds be the one of these two: that is, either the shéepe of Christ, or the goates of the Diuell. And truely there is no better marke whereby to knowe Christes shéepe, than by hearing of Christes voice, (whiche is the holy Gospel.) And there is no plainer marke whereby to know the Diuels Goats, than by refusing to heare the Gospel, (which is the voice of Christe.) Therefore, if you entende to be Christes shéepe, then heare the Gospell Christs own voice. But if you had rather be the Diuels Goates, then refuse (as you doe) to heare the Gospell, and care not for Gods Gods worde, but loue and obey the Pope, and followe Papistrie, whych is the voice of the Diuel.

Here may you plainely perceiue, that the Popes do­ctrine is, to refuse the Scriptures in the mother tongue, and so not to heare the voice of Christe: therfore they that are of the Popes doctrine, are none of Christes shéepe, bi­cause they heare not Christs voice: so that you by the refu­sing Gods word, which is Christss voice, you make your selues to be none of Christes Shéepe. Therefore flye from Papistrie, and hearken to the Gospell (the voice of Christe) that you may bée Christes Shéepe, and so to bée placed on the right hande of Christe at the laste day, in the Kyngdome of Heauen. For assure your selues, [Page 160] if you wil not heare the Gospell, whiche is Christes voice you can be none of Christes shéepe, yet to heare Christes voice is nothing, vnlesse you vnderstande his voice. For, though the Iewes heard Christs voice when he preched to them in the Hebrewe tong whiche they vnderstoode, yet if one should come vnto vs, and preach the Gospell in the He­brewe tong, we should be neuer the better, for though wée hearde his voice, yet we shoulde not vnderstande his word, whiche is the right hearing of Christs voice.

When the Nobles and chiefe of Thessalonia recey­ued the worde of God whiche Paule preached,Actes. 17. they searched the Scriptures daily, whether those things that he prea­ched were so or no: but these Scriptures were not then in the Latine tong, but in their mother or vulgare tong that they vnderstoode when they did reade them: or else what should their searching of the Scriptures haue profited thē? If one did lacke fire, thogh he had a flint stone lying by him & did not know ther were fire in it, or if he knew it, & could not tel which way to get y^e fire out of it, what were he y^e bet­ter, Euen so thoughe the vnlearned in the Latine tongue had the Bible in Latine lying by them, what were they the better? Therefore I muse what learning or reason shoulde leade you, that it is sufficient for vs to haue the Scriptures in the Latine tongue that we vnderstande not, that in the Primitiue Churche and a greate while after were in the common tongues. Saint Augustine was not of youre minde,Iewel in def. Apolog. 637. who saide: The holy Scriptures passing from one tong, and beeing publyshed abroade farre and wide by sun­dry tongues, of Interpreters, haue come to the knowledge of Nations and people to their saluation, then belike Saint Augustine meant that the hyding of the Scriptures from the people in an vnknown tong, is to their damnation (as no doubt it is, as before I haue manifestly proued.) And a­gaine he saith: Wee haue the benefite of God that woulde haue the Scriptures to be in many tongs Saint Chrisostom saith:Pag. [...]adem. The Syrians, the Aegiptians, the Indians, the Persians, [Page 161] the Aethiopians, and other Nations innumerable, translating into their own tongs the doctrine that they had receiued of S. Iohn, beeing a barbarous people, endeuored themselues to learne Wisedome. Then, if all these Nations learned wisedome by translating the doctrine of Christe into theyr vulgare tongues, then they muste néedes learne follie, fan­cies and fables, that haue not the Scriptures in their vul­gare or mother tongue. Saint Hierome saith, The holye Scriptures are read to all Nations, that al may vnderstande it. Hereby it appeareth, that the Scriptures were read in moe tongs than in the Latine tong, vnlesse all the whole world were Latinists, which I thinke is a very hard thing to proue. Theodoretus saieth further, That the Hebrewes Bookes of the Scriptures are translated, not onelye in the Greeke or Latine tong, but also into the tongues of Aegipt, Persia, India, Armenia, Scythia, and Sarmatia, and to be short, into al the tongs that vntil this day are vsed in the worlde: Now, if it were lawful by these auncient learned men, in the auncient time to haue the Scriptures in al tongs of the worlde, why may it not be lawfull then for vs in these days to haue the Scriptures in oure vulgare or English tongue. Therefore you may sée what godly and charitable men the Pope and his Prelates are, that burne the Scriptures & the gospel which Christ did leaue vnto vs for our saluatiō.

But some of you haue answered in the Popes cause here­in, and saide, that you burne not the Scriptures, but the er­rors and faults that are by false translation in the same. I cānot tel whether you burne the faults or no, but you haue burned them so, that you left none of the truth behinde vn­burned: for you burned all the whole Bible. Certainly they were very euil and vnlearnedly translated, if there were neuer a whit of them truly translated. He is a verye sorie husband, and I thinke wil neuer thriue, that to destroye the Thistles, doth wéede vp the Corne and al.

The Popes lawes and decrées are full of manifest and wonderful errors, diuelish doctrine, & wicked blasphemies, [Page 162] is sufficiētly proued. Yet none of those books are burnd, no [...] one fault amended, nay they are kept & preserued ful sa [...]y.

That vile and wicked Sodomite Iohannes a Gasa Arch­bishop of Beneuentum, Acts & Mo­numentes pag. 1477 being deane of Pope Iulyes Cham­ber, and his chief Legate to the Venetians, did not only play the filthy Sodomite himselfe, & boasted openly of the same, but also most impudently wrote a Booke in commendation thereof in Italian méetre, saying, that he himself neuer vsed any other, which Booke was printed at Venice by one Tro­ianus Nauus: Yet that most vile, and detestable Booke that was all full of wickednesse, was permitted to goe abroad, and not burnd, therfore, if the Pope and his Prelates were of God, as they are not, they woulde burne those diuelishe & detestable Bookes that prouoke and persuade men to most wicked errors, and to commit such shameful sins that high­ly offend God, and not the holy Scriptures, and the Gospel of Christ, that teacheth vs al goodnesse and godlinesse wher­by we should maruellously please God.

If al Bookes shoulde be burned that haue faults in them, you that are of that Romish religion should haue but a few bookes to looke on. If there were any suche faultes in the translation (if you were godlye or meant well) you woulde rather mend the fault, than burne the whole Booke: If a Candle should burn dimly, it were more méete to toppe the Candle than to put out the Candle: He might be thought to be a very euil Cooke, that for one little rawe morssell in a Capon, would caste the whole Capon away to the Dogs: That woman might be counted no very good huswife, that finding a flea on hir husbandes s [...]irte, to kil the flea, woulde burne the whole shyrt: He might be thought to be scant an honest man, that séeing a spider créep on his neighbors wal, to kil the spider, woulde set the whole house on fire & burne it: Euen so the Pope & his Prelates do vse vs but homely, y^t for some faulte (as they say) in the Scriptures, to destroy y^e faults, wil burne the whole Bible, which is the chief house and Castle for our soules to dwell in.

[Page 163]Therefore excuse not the Pope nor his Prelates in bur­ning the Scripturs, for he that burnes y^e whole Bible, cares not for mending the faults of the Bible. The hauing of the Scriptures in our vulgare tong, is y^e fault that he findes, or is gréeued withall: whatsoeuer he make shew of: and ther­fore he burnes the whole Bible, bycause he is offended with the translating of the whole Bible.

Marke how blindly & fondly likewise y^e Pope leades you, in that he doth make you beleue, that you ought to pray on­ly in the Latine tong, wherby he pluckes from you one of y^e chiefest Iewels that Christ left you (if that be a Iewel that wil help you to whatsoeuer you lacke.) Christe saide not to his Apostles, Whatsoeuer you aske my heauenly father in my name, he wil giue it you, so that you make your prayers to him in the Latine tong which you vnderstande not Nei­ther his Disciples did euer say so to any other.Math. 6. But Christe saide to his Disciples, when ye pray, pray thus: Our father whiche arte in Heauen, &c. whiche I am sure he spake not to them in the Latine tong, but in the Hebrewe tong, whi­che was their vulgare and mother tong: and therefore, by­cause neither Christ nor his Apostles haue taught vs in the Scriptures, that we must néedes make our prayers to God in the Latine tong, I will not beléeue it, though an Angell shoulde come downe from Heauen and tel me, muche lesse the Pope and his Prelats.

You muste néedes graunte this, that Christe biddeth vs aske and wée shal haue: then it is méete, if wée woulde haue, to knowe what we aske: but if wée knowe not what we saye, howe can we knowe what wée aske? and if wée knowe not what we aske, howe can we knowe what wée shall haue? then they that pray in the Latine tongue, (and knowe not what they saye) doe not knowe what they aske, and they that knowe not what they aske, they can not knowe what they shal haue, and they that know not what they shall haue, can not bée sure to haue that they lacke: And thus, you that pray in Latine after the [Page 164] Popes teaching whyche you vnderstand not, are not sure to haue that you lacke: but they that praye according vnto Christes teaching in their vulgare tongue, or whiche they vnderstande (if they aske in faith) they shall be sure to haue that they lacke.

But nowe, if euerye one that prayes in a knowne tong, and knowes what they aske, do not aske in faith, and ther­fore obtaine not their desire, nor haue that they lacke: then all they that pray in the Latine tong, and know not what they say or aske, can not praye in faith, and therefore muste néedes goe without that they lacke. And so your prayers in the Latine tong which you vnderstand not, must néedes bée a most friuolous, and vaine prayer: whereby you bothe anger God, and deceiue your selues, therfore if you would haue God to graunt your prayer, then you muste knowe what you say to God, and wherefore you make your pray­er.

If one shoulde come to a Noble man aboute a sute, and make a babbling to him with his tong, neyther knowing himself what he saith, neither y^e noble man vnderstandeth what he woulde haue, do you thinke he were like to spéed of his sute at the Noble mans hands? Nay, would not the Noble man thinke he were mad, and therefore bid him go out of hys sight? yes certainely: euen so, when you come thus babbling to God, not knowing what you say or aske, do you thinke to obtaine any thing at Gods hand? No, I warrant you, but he wil be angry with you for misusing his Maiestie in such an vndecent maner, and bycause you pray not in that order to him as Christe appointed you.

But haply you wil say, the comparisons are not like, for though the Noble man doth not know our mind, yet God knoweth our meaning. I know well, y^e God both knowes oure mindes, and our harts. But what if you know not certainely your own meanyng, would you haue God to grant your vncertaine meanyng. As I said before, God doth not grant to euery one y^t they aske, though they know [Page 165] what they aske, and do you thinke then he wil graunt you, that knows not what you aske? Elias prayed vnto God for a widowes son that was deade,3. Kings. 17. whose prayer God hearde for God restored him his life, but Elias did not only knowe what he askt, but also he prayed with a feruent faith. Iudith when she prayed to God for the deliuering of the Bethuli­ans, she prayed not in Latine,Iudith. 9. but in hir own tong that she vnderstoode, & spake with hir mouth y^t she ment in hir hart, wherby she obtained hir petition at Gods hands: & so must all true Christians know what they say & require of God, that would obtaine y^t they aske of God. Truely if Christe would haue had vs pray in any one tong, and bound vs to one language: he would then haue rather commanded vs to pray in the Hebrew tong (y^t was his natural spéeche and mother tong) than in the Latine tong: but he regardes not the tong, but the prayer that is made with the tong, & not the babling of the tong, but the feruent prayer that is pro­nounced with the tong.

Yet maister Harding sayth,Iewel in de­fen. Apolog. Page. 567. Some fruite there is alwayes had, euen by secrete and vnknowne prayer, whom maister Iewel aunsweareth thus: But what fruite, or how muche, or how ye know it, or can assure it, ye tel vs not? Yet Saint Au­gustine sayth, what profit is there in speeche, be it neuer so perfect, if the vnderstanding of the hearer can not attayne vnto it? for there is no cause why we should speake at al, if they vnderstande not what wee speake, for whose sake wee speake that they may vnderstand. And again he sayeth, my minde is without fruite (this the Apostle Saint Paule saith) when the thing that is spoken is not perceiued. And again,Pag. 568. set apart the vnderstāding of thy mind, & no mā hath fruit or profit of that thing he perceiueth not. And againe, what needeth vs to sing, if we vnderstand not what we sing, or to sing with our voyce and not with our hart: for vnderstan­ding is the sound or voyce of the hart. Yet maister Harding telleth vs sadly that the deuout people is edified by the la­tine prayer, though he vnderstand not one word that is spo­kē. [Page 166] But S▪ Au. saith, by that thing that he vnderstādeth not, no man is edified. Maister Harding sayeth, there is alwayes some fruit euen by secrete and vnknown prayer. But S. Au. sayth, there is no fruite in speeche be it neuer so perfecte, if the vnderstanding of the hart can not attaine it, so properly S. Au. and M. Harding agrées togither, thus much sayth M. Iewel, but bycause S. Au. is both antienter and of better cre­dite, we were best to sticke to his iudgement therein & let M. Hardings goe. But if one maye be edified by the latine prayer, though he vnderstand neuer a word that he speaks then the créede or beléefe may profit one y^t can say y^e words, though he vnderstande them not, & so by this meanes the Popingey of Cardinal Ascanius, Caelius Rho­digin. antiq. lib. 3. cap. 23. that was taught to saye & could say al the Articles of the Créede from the beginning to the ende, had some profit or was edified by hir vttering or speaking of the same. But I thinke few are so foolish as to beléeue it. No more are they that prayes in y^e latine tōg that vnderstand not what they say. S. Au. sayeth, It is pos­sible that a man pronounce the whole words of the Creede and yet not to haue the right faith. August. de Baptismo contr. donat. lib. 3. cap. 14. Now if they that cā pro­nounce their whole Créede and knowe what they saye, and yet may not haue the right faith: then howe can they haue the right fayth, that say the Créede in a strange tong, and knowes neuer a word what they say? thus you maye sée, what a pretious kinde of praying, your latine prayers are, that the Pope doth allow you. But yet you shall sée further how he hath and doth delude you in your prayers, and how far he hath wrested your praying, from the pray­ers and manner of praying that Christ hath taught you.

Christe willed his Apostles not onely to praye in theyr own vulgar tongue, but also he taught them a prayer, and to whom they should pray. Which was that they shoulde only praye vnto God our Heauenlye father, but the Pope not contented with the doctrine of Christe, but thinkes he can teach and set out a better forme of prayer than he hathe taught you that you muste praye in none other tong but in [Page 167] the latine tongue thoughe you vnderstande neuer a worde thereof, besides, he doth teach you to praye vnto Saintes, and to Marie the virgin and mother of Christe; yea and to deade Images of stockes and stones that can neyther sée you, heare you, nor graunte you, that you require.

It may be that some of you wil say that as you like not praying to Images, so you mislike not to praye vnto oure Lady or vnto Saints, that they maye praye vnto God for you, for if one would speake with a King or with a greate man, it is no harme to speake to his Chamberlaine or to one that is next vnto him, that he may shewe y^e king of vs, which vaine reason Saint Ambrose answers very wel,Ambros. ad Rom. cap. 1. say­ing: we are broughte vnto the Princes of Kings by Lordes and officers, bycause the king is a man, and knoweth not to whom he may committe his Realme. But to obtaine Gods fauour, from whome nothing is secrete, as knowing what e­uerie man is meete to haue, we neede no spokes man but a deuoute minde, wheresoeuer suche a one speaketh vnto God, God wil aunswere him. Thus hath that learned Do­ctour aunswered this foolish and vaine obiection, wherby it plainely appeares that there wer some of your opinion in his days, and that he was of the same opinion that we are in these dayes.

But if Saint Ambrose, Saint Augustine, and a thousande moe of learned men shoulde write, that we ought to praye vnto the Uirgin Marie and to the Saintes, yet we oughte not to beléeue them, for as muche as Christ hath taught vs contrarie, who biddes vs to make our prayers onelye to GOD oure Heauenlye Father. But as long as the Doctoures and Fathers doe agrée with the Go­spell we wil allowe them, but if they do not we wil reiect them.

But whatsoeuer Christ sayth, y^e Pope saith otherwise, & now marke wel herein the holy doctrine of the Church of Rome which allows & wils you to pray vnto y^e blessed Uir­gine [Page 168] thus: Let him know thee to be his mother, commaund thy sonne, vse thy motherlye authoritie ouer him. Is not this a trim kind of prayer? you shal not finde this in al the Lordes prayer that Christ taught to his Disciples: if you say y^t this is but a spiritual dallying, as M. Harding said to maister Iewel: then I wil answere you as M. Iewel answe­red M. Harding, this must néedes be a blessed kinde of Di­uinitie,Iewel in defē. Apol. pa. 365. that can turne praying to dallying. This kinde of prayer was vsed vniuersally (saith M. Iewel) throughout all the Church of Rome, that men, women and children, learned and vnlearned, were taught, and forced thus to praye, Thou art the Queene of heauen: Thou art the Lady of Angels, cō ­maunde thy sonne, shew thy selfe to be the mother.

Cardinal Bembus sometimes the Popes secretarie calleth the Virgine Mary Lady and goddesse. Ambrosius Cathari­nus in the late Chapter at Trydent, calleth hir goddes fel­low, by these words, fidelissima eius Socia, that is, Gods moste faithful fellow▪ Nicholaus Cusanus a Cardinal of Rome saith. This thing turneth to the praise of God, and the Virgin Ma­rie the mother of Christ, that she was neuer at any time vn­der the Princehoode of the author of death. That Virgin ne­ded no deliuerer that should redeeme hir from the sentence pronounced against Adam and his posteritie. Mary was ne­ued raced out of the booke of death, for she was neuer writ­ten in it. Here we are taught that Marie the Virgin is our La­dy and goddesse, that she is Gods fellow, and that she had no neede to be saued by the death of Christ, nay your church of Rome teacheth to pray vnto hir thus, Saue thou al thē that glorifie thee, and this also is in Lipomanus, beholde howe mighty is the mother of God, and how no mā may be saued but by hir. What is blasphemie if this be not blasphemie, yet this is the religion of your holy church of Rome: would you haue thought y^t either they had writtē thus or durst be so bold to write thus? there was none that euer came of the séede of Adam but they haue néede to be saued by the death of Christ.

[Page 169]These Bookes that containe these things, you ought to burne, and not the holy Scriptures wherin you can spie no such faultes. Your Church of Rome calles the Uirgin Ma­rie which is the mother of Christ, the Quéene of Heauen, but it mistakes hir as it doth many other things, for she is not the Quéene of Heauen, but hir Sonne Christ is the King heauen. Therfore the Church of Rome doth most wic­kedly to worship hir as they doe. Wherevpon Epiphanius sayth: Let no man eate of this errour, touching S. Marie, Iewel in de­fens. Apolog. Pag. 365. for though the tree be faire, yet is not the fruite to be eaten, al­though Marie be beautiful, holye and honorable, yet is she not to be adored: But these women worshipping S. Marie renue againe the sacrifice of wyne, mingled in the honor of the goddesse Fortuna, and prepare a table for the Diuell and not for God, as it is written in the Scriptures. They are fedde with meate and wickednesse. And againe, Their women boult flowre, and their children gather stickes to make fine cakes in the honour of the Queene of Heauen. Therfore let such women be rebuked by the Prophet Hieremie, and let them no more trouble the worlde, and let them not say we worship the Queene of Heauen. Thus much writeth that auncient Father Epiphanius against the fonde and vnchri­stianly exalting and honouring of the Uirgin Marie for the Quéene of Heauen.

Marke also what a blasphemous prayer y^e holy Church of Rome doth teache you to pray, whereby it appeares that they that belonge to that Churche, néede not the bloud of Christ to saue them, for the bloud of Thomas Becket which was once a traitour to his King here in England, is suffici­ent, for they say thus in their Mattins, O Christ make vs to ascend vnto heauen whether Thomas is ascended, euen by the bloud of Thomas that he shed for thy sake. Is not this Church of Rome thinke you the true Churche of God, that blots out the blessed bloud of Christ, (without which there is no saluation:) & puts in the bloud of a sinfull wretch to climbe to heauē by, but I thinke they mistake y^e words, [Page 170] perhaps the meaning of them is thus, make vs to descende into hell whether Thomas is descended, euen by the bloud of Thomas y^t he shed for the Popes sake: for surely if Thomas Becket did pray to ascēd by the bloud of any (but of Christ) as these of the Churche of Rome doe by his, I beléeue that this your holye Saint Thomas (a Saint of the Popes ma­king) is rather in hell than in heauen.

Can the children of God, or they that are Christians, bée content to abide in this blasphemous Church of Rome, that vseth suche a kinde of praying, as desires to climbe to hea­uen by the bloud of a vile wretched sinner, and refuseth the bloud of that immaculate lambe Iesus Christ the sonne of God?

Surely if I were as déepely drowned in that detestable Papistrie (as any of you are or euer was, hearing but halfe this that I haue written,) I should not onely with al spéede detest that abhominable Religion of the Pope, but also flie vnto Christ and take holde on his holy Gospell, as I doe not doubt but assuredly trust that many of you will.

And as this Romish Church hath with hir most wicked prayer, blotted out the pure and perfecte order of praying which Christ did teache in the Scriptures, euen so, she hath with their vaine, fonde, and superstitious fastings quite ba­nished the true fasting required by the Gospell. For Christ in the Gospell sayth,Math. 6. When ye fast, be not sad as the hypo­crites are, &c, but when thou fastest appeare not vnto men, to fast, but vnto thy Father which is in secret, & thy Father which seeth in secret shall reward thee openly. Here Christ doth appoint vs, that we must not let it bée knowne when we fast: but the Popes faste is so published and the dayes so commonly and openly commaunded and appointed, that euerie one may knowe when they fast. So that Christ hath not appoynted his fasting so priuily, but y^e Church of Rome proclaimes hir fastes as openly. Christ hath appointed no dayes nor times for his fasting, the Churche of Rome hath appointed dayes and times for hir fasting. The meaning of [Page 171] Christs fasting is to abstaine frō whatsoeuer either meats or drinkes, y^t makes vs prone to sinne: The Popes fast is to forbeare fleshe onely, but permits men to eate all kynde of fishe thoughe it be neuer so daintie and deliciously drest, and all kinde of Iunkets and banketing dyshes, with dely­cate wynes, as muche as wée will cramme and poure in: Christes fast is to kéepe our bodyes lowe to be in subiecti­on to the spirite: but that is not performed in the Popes fast but by their daintie dyshes and drinkes the Spirite is brought in subiection to the bodie. Christes faste is a wil­ling & an vncompelled abstinence: the Popes fast is a con­strained abstinence, and is done of many against their wils, Christes fasting is to make vs vertuous and holy before God: the Popes fast is hypocriticall, and to make vs séeme holye before men. This is difference enough to shewe you that the Christian fasting of Christ and the common fast­ing of the Pope, are farre vnlike, and doe not agrée, so that the one shall haue his rewarde hereafter of God, and the o­ther hath his rewarde alreadie of men. Therefore beléeue not that your accustomed fast of the Church of Rome came either from Christ or his Apostles, for neither Christ in his Gospell, nor the Apostles in their Epistles doe once com­maunde it or affirme it, and therefore we can not allowe it. S. Augustine one of the excellentest Doctors, (whose iudge­ment I trust you will not refuse) writes vpon what dayes we ought not to faste, Augu. epist. 86. and vppon what dayes wee ought to faste, I fynde it not appoynted or lymitted by anye com­maundement eyther of our Lorde or of the Apostles. But what if Saint Augustine had wylled vs to faste on suche dayes as the Pope doeth appoynt, and a thousande other learned men moe, yet wée are not bounde eyther to beléeue or follow him or them, vnlesse we finde their sayings agrée with Gods word, for Gods word must leade them, but they may not leade Gods worde. Therfore bicause your Popish fast, is not commaunded nor allowed by the holye Scrip­tures, but cleane contrarie to the same, as before is proued, [Page 172] therefore it is superstitious, wicked, and highly displease [...]h God, and so of vs Christians ought not to be vsed nor com­mended, but vtterly to be eschued and contemned, vnlesse it be vsed for worldly pollicie.

God commaundes vs to refraine swearing euerydaye, but for fasting he appointes vs no day: but the Pope com­maundes vs to faste certaine dayes, but byds vs not for­beare swearing any daye▪ yet manye of you regarde the Popes lawe so much, and Gods commaundement so little, that you thinke it a heynous matter to breake the fasting dayes that the Pope hath commaunded: but make it no matter of conscience to sweare euery day, which God hath forbydden: therefore kéepe the fasting dayes commaunded by our Quéene for good order and pollicye, and not for the Popes pleasure, for his holinesse or hypocrisie. Thus you may sée howe farre wyde you wander, and all bicause you will not giue your selues to the hearing and reading of the Scriptures.

Consider further of your holy Romish Religion, which attributes to oyle health of body and soule, and remission of sinnes: which no oyle (but the bloud of Christ) can doe. And therefore a most blasphemous doctrine. Thus the oyle is blest, Fiat domino hoc oleum, &c. O Lorde let this oyle by thy blessing, De consecr. olei. be made a spirituall oyntment to purifie both soule and body. And also this is to be said ouer the sicke: Per hanc Sanctam vnctionem, &c. By this holy annoynting, thou maist haue remission of thy sinnes. Is not this a precious oyle trowe you whereby we may haue remission of our sinnes? you may sée what vertue is in the Popish Priests wordes, that can make such a precious oyle, truely if God had remē ­bred this oyle, he might haue spared Christ his deare sonne from dying. O what a horrible and blasphemous doctrine is this that is taught by your Romish Churche, S. Thomas de Aquino which may be S. Thomas of Watring in Englishe saith,Iewel in de­fen. Apolog. pag. 190. Some saye, and that not without good reason that a man may obteine remission of his venial sinnes, (which are [Page 173] not deadly sinnes) onely by entring into a Churche that is consecrate.

If one had suche a Churche, it would neuer lightly be emptie, and it is purposely noted in the glose vpon the Decretalles that veniall sinnes may be remoued eyther by a Pater noster, or by holy water, that it may be so by a Pater noster, which is the Lordes prayer, (so that it be faithfully sayd), I wil not denie, but that the popish Pater noster spo­ken in Latine of them that vnderstande not what they say, or els that holy water will do it, I will in no wise graunt. Thus the church of Rome hath founde out an other manner and way of forgiuenes of sinnes then either Christ or his Apostles euer taught, what a damnable doctrine is this to teach remission of sinnes by such toyes and trifles, which can be had by no meanes but by the passion & death of Christe?

May not you thinke that the church of Rome is of a pure doctrine and of a perfect religion,Actes and Monuments. that allowes and ordaines that Belles must be baptized and christened, and allowes Godfathers therefore, and giues them a name, and puts a coate on their backes to kéepe them from colde as children haue when they are Christened? truely I haue redde and perused the whole Bible and the new Testament thorow­ly, and yet I could neuer read in any parte thereof, of the christening of belles. Marry I remember that Christ a lit­tle before his Ascention, sayd to his Disciples,Math. 28. all power is giuen to me in Heauen and in earth, go ye therfore & teach all nations baptising them in the name of the Father, the Sonne and the holy Ghost, &c. but then he made no men­tion of the baptising of Belles, for if he had, the Apostles would haue baptised Belles aswell as the Popes Suffra­ganes, and then we should eyther haue heard of it in the Actes of the Apostles, or else the Euangelists would haue written of it.

Be indifferent Iudges your selues, was there euer such a ridiculous religion (as this your Romish religiō is), that [Page 174] permitte and appointe Belles to be baptised? belike their baptising makes them giue a lowde, a perfect and a true sound: if it be so, then the Bels are better baptised, than ma­ny of the Popes preachers & Doctors be: for many of them in the pulpet giue no sounde at all, or else giue a false sounde both in their preaching and writing.

Many of you mislike the putting downe of Abbayes, and wishe they were vp againe, for you thinke the Monkes & Friers were the holiest men in the world, yea and that per­fect holinesse can not be well without them, & that God by thē was chiefly serued. If the Monkes were so in your time it is maruell, for they were not such in S. Augustines time & therfore you shall heare how they serued God then. Wher­of S. Augustine writes thus: These Monkes serue not God (saith he) they serue their bellies. Iewel in defē. Apol. pa. 557. And againe he saith, Hi­pocrisie or vaunting of holinesse is the more dangerous, for that it deceiueth vs vnder the name of Gods seruice. Againe he saith, it deceiueth vs by the deceitfull countenance or I­mage of holines. And againe touching the Mōkes he saith, we can not tell whether they became Monkes for purpose to serue God, or else being weary of their poore & painfull life, were rather desirous to be fedde and clothed doing no­thing. Therfore he saith they carrie their hypocrisie about to sale. S. Bernard saith, (which knew something of their holi­nesse for he was an Abbot) the seruants of Christ serue An­tichrist. S. Hierom saith of thē, they are loth to be abiects, & in seruile state, for idlenesse they wil not labour: and to beg they are ashamed, for being valiant & lusty people, no man would giue thē any thing. Thus y^e Monkes seruing of God of the ancient writers & Doctors is called plaine Idlenes.

If the Monkes were idle in S. Augustines time, I feare they were not very well occupied in our time. One of the Popes proctors of late to make vs beléeue that Monkerie was instituted by Christ, (if we may credite his owne tale) saith that the Apostles were Mōkes & Christ was the Ab­bot.Copu [...] fol. 284 If they were so, (but in all the Scriptures they are not named so) they were not like our Abbots & Mōkes that are [Page 175] now, & that we had of late, for they were an Abbot & Monks without an Abbey, and had neuer an Abbey to dwell in: in those days belike there were good Abbots and good Monkes without Abbeys, but now there be Abbeys without good Abbots and good Monkes.

In the booke called Opus Tripertitum it is thus written, Wel neere the whole world crieth out against & is offēded for so great a multitude of begging Mōkes & Friers that are entred into the world. Pope Damasus speaking of the order of thē that were called Chorepiscopi, saith thus,Iewel in defē. Apo. pag. 559. From whēce this third order is come, we cannot tell, and the thing that wāteth reason, must needs be taken vp by the rootes. Thus by the Popes owne saying both Monks, Friers, Chānons, Nonnes, yea & al y^e Popes cardinals & their popish priests, their Masses, Dirges, Pardons, and al the holy religion of the Pope, bicause we know not how it first came in (for by Gods word it was not plāted) & bicause their doctrine of al other is the most foolish, false, & both against reason & truth, therfore it must néedes be pluckt vp by y^e rootes. This is the Popes owne decrée, therfore it must néedes stand for a law. And, they are Heretikes y^t once speak against it, (if they be Heretikes y^t speakes against y^e Popes doings or sayings). If al the lawes & decrées y^t the Popes haue made, had bene as true & reasonable as this saying of Pope Damasus, then the Popes law & religion had not bene so repugnant & con­trarie to Gods law as it is. Marke further what a Diue­lish doctrine your Church of Rome doth allow, & hir doctors do teach, for M. Harding saith,Iewel in de­fens. Apolog. Pag. 371. Euerlasting life is a rewarde for our deseruings, if euerlasting life were not a due reward, it were vncerten, for due debte is certen: mercie or fauor is vncertaine. Thus (saith M. Iewell,) they haue drowned the grace of God & the saluation we haue only in Iesus Christ, and haue turned the most comfortable doctrine of the Go­spel, into a dungeon of desperatiō. Thus the Popes doctrine saith we may deserue Heauen, but Christ which best of all knewe what wee are hable to deserue, saith, when ye haue done all, (that you can) saie that yee bee vnprofitable [Page 176] seruaunts, and therefore haue deserued nothing, and thus we can not deserue the kingdome of Heauen. If we deserue any thing it is the kingdome of Hell. If we looke to deserue any thing, then we make our selues labourers and hirelings, and so we make our selues not the children of God, for the na­turall and louing childe obeyes his Father for loue and not for rewarde, and therefore being laborers, we must haue no more than we deserue, which is nothing, if vnprofitable ser­uaunts deserue nothing.

Iewel in defē. Apol. pa. 374And Maister Harding saith, that good workes haue their rewarde. They haue so sayth M. Iewell. S. Iohn saith, their workes follow them And Christ sayth, whosoeuer shall giue a cup of water to drinke for my names sake, Marc. 9. bycause you belong to Christ, verely I say vnto you, he shal not lose his rewarde. S. Paule sayth, Your workes shall not be in vaine in the Lorde. But bicause, they are rewardes, it is ra­ther of mercie than of dutie. For a dutie is wages, but a re­warde is a gift. For if I send my seruaunt to a noble man with a present, and he giues my seruant a reward, it is ra­ther of his goodnesse than of my seruaunts duetie, for hée could aske nothyng of him, therefore the rewarde is of his curtesie,Iob. 9. and gentlenesse. Iob sayth, If a man will dispute with God, he is not hable to aunswere him one for a thou­sande. And though Iob is called the moste pacient and a verie godly man, yet hée sayth, I stoode in doubte and was afrayde of all my workes. And againe he saith, although I were perfect yet my Soule shall not knowe it, if I woulde iustifie my selfe, mine owne mouth shall condemne mee. Esay sayth,Esai. 64. Hieron. in Esai. cap. 64. all our righteousnesse is lyke a fowle stayned clowte. S. Hierome sayth, If we behold our owne merites we must be driuen to desperatiō. The Apostle saith, I iudge that the afflictions of this tyme, are not worthie of that glo­rie that shalbe reuealed vnto vs. Therefore it is the most surest way to take hold on Christes merits, & let our owne go, for God will iustifie vs for Christes sake & merites, not for our owne sakes or good workes.Apoc. 22. Blessed are they that [Page 177] haue washed there Robes in the bloud of the Lambe, (not in there owne workes) I will giue (sayth God) the thurstie to drinke of the well of lyfe for nothing, Apocal. 21. (not for his owne workes or desertes). Origen sayth most truly, forasmuch as all men are shut vp and closed vnder sinne, now the sal­uation of man standeth not in mans merites, but in Gods mercie. And many such like haue the learned fathers writ­ten, only to beate vs downe from our owne works: & to lay hold on Gods mercies and the merites of Christ.

S. Bernard writeth excellently hereof:Barnard. in Psal. qui ha­bitat. my merite (saith he) is the mercie of God: so long as God is not poore of mer­cie, so long can not I be poore of merite, if his mercies be great, then am I great in merites. This is the whole merite of man, if he put his whole affiance in the Lorde.

This same is the Protestants Religion, to trust with S. Barnarde, in the merites of Christ and mercies of God: But they of that wicked Romish religion do trust to their owne workes, for belyke they are so holy they néede not Christes merites. For they can deserue the kingdome of Heauen by their owne workes, which is a most detestable and Diuelish doctrine.

For marke this well, all the déedes and good workes that you can doe are but worldly workes, and if you looke to be rewarded for doing of them, yet a heauenly rewarde is to good for an earthly worke, and a heauenly wages is to much for an earthly seruice. It is inough if God gyue you a worldly rewarde for your worldly workes: Nay, is your worldly workes and seruice that you saie you doo vn­to God, worthie of the earthly giftes and rewardes that God dayly giues you? no I warrant you, if a man might aske you, that saies you may deserue Heauen by your owne merits, what seruice do you or can you do that God stands néede off? he is a heauenly King and therefore hath heauen­ly seruants, to wayte vpon him to do his will, and to serue him, who obeye him in al things & offende him in nothing, but you are earthly creatures, both vnworthie & vnable to [Page 178] serue such a king, that obeyes him in nothing, and offendes him in all things. Therefore if you be his seruauntes you are but simple seruantes and serue him but slenderly, and (as Christ cals you) vnprofitable seruants. Yet for all that marke the great goodnesse of God, though we neither obey him nor are able to serue him, yet he vseth vs rather like Sonnes then seruants. Hath he not created vs to his owne likenesse, (that is our soules to the Image of God, and our bodies to the likenesse of Christ) and doth not he giue vs meate dayly to féede vs: clothes to couer vs, & all things on the earth to maintaine & helpe vs? now weigh with your selues what seruice doe wée to God, or are hable to do vnto him, that can deserue al these earthly benefits that he doth dayly bestowe vpon vs? No, the greatest seruice that wée can do to God, is farre vnworthie of the least benefite that God hath done to vs, therfore we can not iustly say that we serue God in any point, but rather that God doth serue our turne in euery point. For if we do him any seruice, it is only to serue our owne turne, for whē we pray vnto God, (wher­in we say we serue God), do we then serue pleasure or help him in any thing? no, it is to helpe our selues, to pleasure our selues, and to profite our selues. For by our praier to God we craue of him, those things, that we haue néede of and do not proffer him any thing that he stands in néede of. Therefore though we saie we serue God when we praie, we might more truly say that we serue our selues whē we pray. And thus wheras you claime heauen as a due reward for your seruing of God: it séemes you claime Heauen for seruing your selues, wherein I must néedes saie, that you are without all reason or honestie.

For if I should come to my Prince & pray hir humbly vpon my knées that she would giue me a farme to dwel in, and then she of hir goodnesse should graunt me my request: might not I be thought to be most impudent shameles and without all reason, if I should then clayme for knéeling to hir for the farme which she gaue me, the inheritance of all [Page 179] hir kingdome? yes and well worthie, yea and therefore to be quite thrust out of hir kingdome. Euen so they that claymes the kingdome of Heauen for their praying and knéelyng to God, (for their owne profite and commoditie) are not onely most impudent shamelesse and vnreasonable, but also are well worthie to be thrust out of the kingdome of Heauen. Now if our worldly seruing of God (if we do serue him) can not deserue the worldly benefites that hée doth dayly bestowe vpon vs: then our worldly seruing of him can by no meanes deserue the kingdome of Heauen, the ioyes wherof are without comparison, and euerlasting.

If a King by chaunce let his gloue fall out of a window should he that takes it vp thinke that he hath deserued ther­fore, that the King shoulde make him heyre of his crowne and kingdome? euery one might thinke that he were to sawsie, presumptuous, and to déere a seruant that woulde clayme such a great gift, for such a small seruice, a worse rewarde might serue well inough, many woulde bée con­tent to do a great deale more for a great deale lesse. Nowe if this worldly rewarde is a great deale to much for suche a seruice wherof the King stoode néede, then the euerlasting kingdome of Heauen is a wonderfull deale to much for our worldly workes whereof God stands no néede, (nay which perhappes he mislikes).

Therefore reuoke this Diuelish doctrine of the Ro­mishe Churche, whiche teacheth you that you may deserue the kingdome of Heauen by your owne workes and me­rites, for (as it is sufficiently proued before) our owne merites deserues the kingdome of Hell, and Christes me­rites onely deserues for vs the kingdome of Heauen. And bragge not of your vayne and sinfull workes, for the bet­ter you estéeme them, the worse doth God lyke them: and do what you can for your life, yet thinke your selues vnprofitable seruauntes. For the more you thinke you de­serue at Gods hande: the lesse I am sure you shall haue at his hande.

[Page 180]The proude Pharisey and the humble and repentant Pu­blicane may be a sufficient example to you,Luke. 18. for the proude presumptuous Pharisey thought he had deserued much of God for his workes: but the humble Publican thought he deserued Gods wrath for his sinnes. Now whiche of these two got more at Gods hands, and was the better estéemed of God? forsoth the Pharisey that boasted & bragged of his good workes, displeased God and went away vniustified: And the humble Publicane that disabled his owne workes and trusted not to them, pleased God, and went awaie par­doned. So that in any wise refuse your owne merites and trust to the mercie of God and the merites of Christ: for if your workes be no better than the workes of the holy Popes of Rome before mentioned (that teaches you to haue such confidence in your workes) they are more like to bring you to Hell than to Heauen.

Now marke further what a pretie toye the Pope hath de­uised, (which is his paineful purgatorie) to pick our purses withal, marueling that you can beléeue that there is any such place. The Scriptures in diuers and sundrie places make mention both of heauen & hell, but not one worde at all of Purgatorie, & therefore I am out of doubte there is no such place, for if there were, eyther Moses, the Prophets, Christ, or his Apostles would haue spoken something of it, therefore beléeue not that the Pope and his Doctours doe saie true in this thing, that haue lied to you in so many other thinges. For it is onely inuented to feare vs withall, whereby to emptie fooles purses to fill the Popes coffers.

But if there were such a place, then it shewes that the Pope is a couetous and mercilesse Tirant, that will do no­thing for pittie but all for pence, for the rich for money shal soone be ridde out, but the poore that wante money or friends must tarrie there stil, One sayth, The Soules being in Purgatorie, Iohan. An­gelus. are vnder the Popes iurisdiction, & the Pope might if he would auoide all Purgatorie.

[Page 181]Truely in this it séemes that the Pope is not halfe so mercifull as Christ was, that will suffer the poore soules to lie broyling and roasting in the fire of Purgatorie, & might with one worde of his mouth or a bull of leade, rydde them out of their paines and prison. But belike the Popes thinke it néedes not, bicause they knowe there is no such place: the Pope would scarce doe so much for vs if he could, as Christ did, that came out of Heauen to Earth and suffered death, to ridde vs out of hell, that will not release the soules out of Purgatorie with speaking one worde, and néedes not once go out of his chaire.

Well though the Popes doe tell vs that there is such a painefull Purgatorie, yet they are not agréed among them selues of the manner of the place, nor of the paynes. For Sir Thomas Moore said that there is no water in Purgatorie, Iewel in de­fen. Apolog. pag. 357. no not one drop, which he woulde proue by the wordes of the Prophet Zacharie, which are these, thou hast deliuered thy prisoners out of the dongeon wherin there is no water, but Doctor Fysher the Bishoppe of Rochester sayth there is good store of water, and that he proueth by the Prophet Dauid. We haue passed through fire and water, & thou hast brought vs forth into a place of refreshing.

Albertus and the Bishop of Rochester say, that the exe­cutioners and ministers of Purgatorie are holy Angels. But sir Thomas Moore saith, out of doubt they be no Angels but very Diuels. But may not one come after these two learned men, and proue that there is neither fire nor water in the Popes Purgatorie? forasmuch as the Scriptures doe not certifie vs of any such Purgatorie, therfore I am sure there is no such Purgatorie: and if there be no Purgatorie, then I am sure there is neyther fire nor water in Purgatorie: and as there is neither fire nor water there, so neither An­gels nor Diuels are executioners or ministers there.

It is a verie strange matter that these wise learned and graue men should be so blinde, as to apply hell from which Christ hath deliuered vs, (whereof the Prophet Zacharie [Page 182] ment,) to the Popes Purgatorie, wherof neither he nor any other of the Prophets dyd euer heare. But God when and where it pleaseth him doth blinde the eyes of the mightie & wise of this world, that they may not vnderstande the veri­tie, and againe doth open the eyes of the simple that they may sée the truth I beséech God to open your eyes to sée the truth, whereby you may shun all falshhood and lyes.

Marke further what a maruellous mischiefe the Diuell hath brought into the Churche of Rome, which is the disa­nulling of the marriage of Priests, (although many of you thinke it is a necessarie and a godly lawe,) but howe god­ly so euer it is, Saint Paule calles the forbydding of mar­riage the doctrine of Diuelles, for thus he sayeth, The Spi­rite speaketh euidently, 1. Tim. 4. that in the latter tymes, some shall departe from the fayth, and shall giue heede to Spirites of errour, and diuelish doctrine of them which speake falsely through hypocrisie, and haue their consciences marked with an hotte yrone forbydding to marrie and commaun­ding to absteine from meates which God hath created to be receiued with giuing thankes, of them which beleeue and knowe the trueth.

Doth not Saint Paule poynt oute the Popes doyngs here as plainely as thoughe he had vttered him by name? for in what Religion in the worlde, but his, is marriage and eating of meates forbydden? And as this texte doeth touche the Popes wicked and superstitious fasting, which before is disproued, euen so it doth touche his forbydding of marriage, which is an abhominable and detestable doctrine as hereafter shall bée proued. For whereas the Popes lawe is that Bishoppes, and Priestes maye not marrye: Gods lawe doeth permitte and allowe them to marrye, for Saint Paule sayeth that a Bishoppe must be faultlesse, 1. Tim. 3. and the husbande of one wyfe, likewyse (sayeth he) muste the Deacons bee honest not double tounged, &c. Euen so must their wyues be honest, not euil speakers, but sober and faith­full in all things, let the Deacons bee the husbandes of one [Page 183] wyfe, and suche as rule their Children well, and their owne housholdes, &c.

Thus Saint Paule doeth allowe that the Bishops and the other Ministers of the Churche shoulde bée marryed and haue wyues: but the Popes doctrine is that neyther Bishop nor Priest (whiche are Ministers of hys Churche) shall bée marryed, and therefore the Popes doctrine here­in is the doctrine of the Diuels, as S. Paule termeth it.

It is euident that Aaron and the Priestes of the olde lawe before Christ were marryed, then why should not our Bishoppes, Priestes, and Ministers of the newe lawe, that are after Christ bée marryed, especially not forbydden but allowed by the Scriptures?) And that you maye perceiue that Christ allowed and lyked well of the Preachers and ministers of his Churche, thoughe they were marryed, hée choosed marryed men to bée his Apostles.

For Ignatius that was Scholler to Saint Iohn the E­uangelist, sayth,Iewel in de­fen. Apolog. pag. 206. That Peter & other the Apostles of Christ were marryed men. And Saint Ambrose sayth, that all the Apostles had wyues onely Iohn and Paule excepted, yet Origen sayth by report of other his auncestours, that Saint Paul and his wyfe were called to the fayth both at one time, of which wyfe (as he sayeth) he writeth thus in his Epistle to the Phillipians, I beseeche thee faithfull yokefellowe, helpe these women that haue laboured with mee in the Gospell. And moreouer Clemens Alexandrinus, Eusebius & Ignatius, Ignatius ad Philadel­phien. that sawe Christ after his Resurrection, and was in compa­nie with the Apostles say in plain words that he had a wife.

But perhaps some of you wyll say, (as you haue sayd,) what though some of the Apostles were marryed, yet they vsed not the companie of their wiues after they were Apo­stles, but did forsake them? when you haue proued that, wée will credite you the better: but vntill then we will not be­leue you. But as it is sufficiētly proued they were married, so can you neuer proue, y^t after they were Apostles they did vtterly forsake their wiues, & after neuer vsed their cōpany.

[Page 184]You thinke belike, bicause S. Peter hath not told you that he kept his wife still and vsed hir companie: that therefore he did forsake his wife. This is no sufficient proofe, that he vsed not hir companie: for euerie one that kéepe companye with their wiues, doe not vse to tell abroade that they lye with their wiues, and so S. Peter might kéepe his wife, and vse hir company sometimes, though he neuer tolde it abrode or wrote of it in his Epistles.

I thinke that Saint Peter (whom you take to bée one of Christes chiefe Apostles,) did not breake Christes his ma­sters decrée, so soone after Christ had made him his Disciple. For Christ saith,Mark. 10. For this cause shall a man leaue his father and mother and sticke to his wife, and so they are nowe not twaine but one fleshe. Therefore what God hath coupled let no man separate. And thus séeing Peter was a man, by Christes doctrine, he ought not to separate himselfe from his wife.

Math. 5.And againe Christ saith, Whosoeuer putteth away his wife, (except it be for fornication,) causeth hir to playe the harlot. So that by this it must néedes fall out, that eyther Peter did expressely against his maisters doctrine, (and so was a false seruant to Christ, in forsaking his wife,) or else his wife playde the harlot for that he put hir awaye, or else he kept his wife still and did not forsake hir. But bicause I am sure you will not say that Peter was a false seruant to his maister, in breaking of his doctrine, and for that you cā not proue that she was an harlot: then it must néedes bée, that he did not forsake hir, but kept hir still as his wife, and so likewise all the rest of the Apostles that were named did not forsake their wyues: if they followed the doctrine of their maister Christ.

But suppose that none of the Apostles had bene married, should that be sufficient to bind al Bishops, Ministers and Priestes from marriage? Then I may aswell say, bicause none of the Apostles were Cookes, therfore no Byshoppes, Priestes, or ministers ought to play the Cookes, or in time [Page 185] of necessitie dresse their own dinners.

Christs Apostles did not ride in their iourneis that euer I heard, (for their maister Christe did ride but once in all his life) shall the Bishops, Priests, and ministers therfore neuer ride? The Pope and his Prelates would not lyke that.

Christs Apostles neuer kept any Grammer scholes, shal Priests and ministers therfore neuer teache children grammer or the latine tong? that wer not méete, Therfore Bishops Priestes and ministers are not bounde to refuse that which Christ forbad them to do. And thus though the Apostles had not bene married as the moste of them were, yet that were not a sufficiēt cause to make all Bishoppes, Pristes, and Ministers liue vnmaried.

Marke how Saint Chrisostome extols marriage. Excuse not thy selfe (saith he) by thy marriage, Chrysostom. contr. Iudeos tom. 3 Pa. 363 Iewel in defē. Apol. pa. 227. thy Lord was at the marrying feast, and honored marriage with his presence, & yet dost thou blame marriage? And sayst thou that mariage is a hinderaunce to godlinesse? I tel the mariage is no hinde­rance to godlinesse. Wilte thou know that it hindereth not to haue wife and children? had not Moses wife and children? Behold Peter a piller of the Church: he had a wife, therefore finde no fault with marriage. And also the said Chrisostome writing vpon Esay saith, who speaketh these words, Esaye the beholder of the celestial Seraphins, who notwithstan­ding that he had companie with his wife, yet he quenched not the grace of God, and moreouer Esay had a sonne and a wife that thou mayst vnderstand that marriage is not euill, but that fornication is euil. Saint Augustine sayth, most ho­ly Samuel begat children, Augu. quest. noui & Lu [...]er lectam. 127. and yet nothing abated the me­rits of righteousnesse. Zacharias the Priest a iuste man, in his olde age begat a childe (Iohn Baptist.) Wherfore then is that thing accused that is proued to do no maner of harme.

Thus you may sée that marriage is much commended of these learned & godly Doctours, of the prophets & Priests, and of the Apostles, Tertullian was a married Priest, Spi­ridion [Page 186] the Bishop of Cyprus was marryed and had children, S. Hilarie the Bishop of Poyters had a wyfe and liued with hir.Iewel in defē. Apol. pa. 227. Gregory S. Basiles brother the Bishoppe of Nysa, and Gregory Nazianzum father to Gregory Nazianzene, and Prosper the Bishop of Rhegium, were maryed, with manye other. Now if Moyses and his brother Aaron and the other priestes of the olde lawe, & also the holy prophetes of God, and the Apostels of Christ, and many holy Fathers, Bi­shops, and priestes since of the newe lawe, haue béene ma­ryed, and haue estéemed and allowed it, and also proued that it is lawfull, and not hurtfull for them in their godlye liuing: Then why is it not lawful for our Bishops, priests and ministers, nowe to marry as well as they. And why shoulde it hinder the godly liuing of vs more than the god­ly liuing of them.

But Pope Hyldebrand whose holy and vertuous doīgs is before something set forth, did first of all establish, as is before sayd, the lawe for disanulling Priestes marryages, therby to make them his chaste Chaplaines, about fiue hundereth years ago, which the other Popes haue allowed and defended euer since, more to get monye, than to make them liue chastly, and more to séeme godly, than indede to liue vertuously, which diuelish lawe doth shewe whose dis­ciple he was that deuised it, whose Children they were that procured it, whose Chaplaines they were that establi­shed it, and whose Prelates they were that did practise it.

Therfore y^e Pope by the meanes of y^e Diuel (for Pope Hyldebrand was a coniurer of Diuels that first establisht it) hath put downe the marryage of Bishops and Priests, that they may get mony to lycence them to kéepe Harlots, knowing they are not able to liue chast.

Marke how God & the Pope do agrée, God forbids whor­dom & alows maryage: but the Pope forbids mariage and allows whordome, clean cōtrary to God. God appoynteth maryage as a remedy against whordom, the Pope taketh away that remedy bicause he woulde haue whordome. [Page 187] God sayes thou shalt not steale, but he allows worke and labour. But if the Princes should make a law that none of their subiects should labour or worke: (which is the chiefe remedie against theft) as the Pope hath made a lawe that no Priests shal marry, (which is the best remedie againste whoredome) then the most of their subiects would become théeues: as the most of the Popes Priestes become whore­kéepers. For put down labour & set vp theft. Euen so driue away marriage and bring in whoredome.

There are a great sorte in England at this present y^t liue honestly with their wiues: but if they were al vnmarryed, and might not marry, do you thinke that they al then wold liue chaste? no I warraunt you. Euen so though a greate sort of Bishops, Preachers, and ministers liue godly and honestly now hauing wiues: yet al Bishops, Preachers, & ministers wold not liue godly and chastly without wiues. Nay there are some of them fornicators hauing wiues: then think you they would liue chast if they had no wiues? I thinke not. If one woman be not ynow, then no woman would be too fewe: if they can not be content with one, they would scantly bée content with none: yet you wil skantly beléeue whatsoeuer is proued or sayd.

But if the Quéenes maiestie (to please you and dis­please God) shoulde cause all Priestes and Ministers vn­der hir to put away their wiues, and commaunde them to liue chast, do you thinke they woulde liue chastlye? yea y^t they woulde, as poore men commaunded not to laboure, would liue truely, and not steale.

You maye as well learne the chastitie of vnmarried Priests, by the Popes Priests of Italie, Rome, France, Spayne, & of them that were late in Qu. Maries time, which liued & liue vnder their holye and chaste Popes lawes, as to haue our Bishoppes and Ministers and Preachers to putte a­way their wiues, for if they liue and liued chastelye wyth­out wyues, then ours woulde liue chastly without wiues. [Page 188] But for as muche as we sée and knowe that they liued and do liue most abhominably and wickedly, (counting it no sinne) and haue license of the Pope, fréely to vse the same. Therfore (as Gods word doth allow) our Bishops Priests and ministers haue their lawful wiues, to auoyde wicked­nesse and whoredome.

But some of you haue a déepe and greate worldly rea­son that the marriyng of our preachers and ministers will fill al the realme ful of beggers: surely if that were true, it woulde haue bene spyed once in two and twentie yeares, if you sée so muche, you sée more than manye that are as wise and as well sighted as you. I maruel why you haue not spyed as wel, that if poore labouring men, blind men, and lame men yea and beggers be marryed, that they will likewise fil y^e Realm with beggers? but if you allow poore mē to marry y^t haue no liuing at al, but only by threshing, hedging, ditching, and suche like, (where diuerse of them are not worth fortie shillings in all the worlde.) Yea and beggers that liues only of almes, then I thinke y^e Quéens maiestie may as wel allow, the B. Deanes, Archdeacons, Doctours, Parsons, Uickars & Curats to marry: wherof diuerse haue Lords liuings, many of them great liuings, yea and the worst of them yearely liuings, who are more able to bring vp their children in learning hereafter to get their liuings, and more likelye to leaue their wiues and children more goods and substaunce, than these poore men that in their life haue little or nothing, and at their deaths leaues their wiues and children as good as nothing. Ther­fore that the marrying of Preachers and ministers wil fil this Realme full of beggers, is but a bare beggerlye ex­cuse.

But if one shoulde aske you howe manye of their chil­dren you haue séene goe a begging, I thinke you would either holde your peace, or else say that you haue séene but a few.

[Page 189]And thoughe many of the Papistical Priestes, haue bin, and are great fornicators, yet they woulde séeme to be holy husbandes (and so they had néede,) for they make vs beléeue they haue a holy wife, for they saye that oure Lady (as they call hir) is their wife.

They may wel take hir for their wife, but surely she doth not take suche fornicators for hir husbands. Truly I muse that she, when she was liuing here on earth, hadde but one husband, which was both godly and chaste: and now being dead and in Heauen, to haue such a rabble of husbands that are so vitious and wicked: therefore it is not like, that she that woulde haue but one honest husbande when she was a liue, wil haue so manye naughtye husbandes when shée is dead.

If the marriage of Priestes be so euill, as many of you woulde make it, then the Priests children can not be good, and so, if any Popes were Priests sonnes, then these Popes must néedes be euil. Then al these Popes that follow were nought, for they were Priestes sonnes. For Pope Siluerius, Pope Deus dedit, Pope Adrianus 2. Pope Iohn 15.Iewel in de­fen. Apolog. distinct. 17 Page. 207. Pope Fe­lix 3. Pope Hosius: Pope Agapetus: Pope Gelasius: Pope Bonifacius: Pope Iohn 10. Pope Theodorus, and many o­ther are found, That being Priestes sonnes, ruled the Sea of Rome. Nowe, if Priestes maye be fathers to Popes, then Priests may be fathers to pore men: And if Priestes maye beget them that rule Emperoures and Kings, then Priests maye begette them that Emperoures and Kyngs maye rule.

And for that it appeareth by the writings of the learned Doctors and fathers that Priestes marriage was honora­ble and lawful in the Primitiue Churche and long after, I will likewise let you vnderstande, that the auncient Popes and Byshops haue bothe allowed it,Iewel in de­fens. apol. 233 and confirmed by their Cannons. For Pope Leo saith, Lette him be consecrated a Bishop, of whome it may wel appeare, that eyther hee is, or hathe bin the husband of one wife. Yet Pope Hyldebrand [Page 190] that came after him, comaundes, that Bishops and Priests shall haue no wiues. Here is one Pope againste an other, one of them muste néedes be wrong. Therefore, whether shall we truste to Pope Leo that agrées with Saint Paule, whiche saith, Let a Bishoppe be the husbande of one wife: or to Pope Hildebrand, that (according to the Diuels do­ctrine) hathe commaunded, that a Bishoppe muste haue no wife, (but that for money he may haue as many whores as he wil, yea, and without mony, if he can play priuily.) And it is written in the Cannons, commonlye called the Apo­stles Cannons, Let not eyther Byshoppe, or Priest, or Dea­con, Canon. 5. put away his wife, vnder colour of Religion, or if hee so doe, let him be put from the communion (of the faithfull) and if he so continue, let him bee vtterly deposed from hys office: But nowe the Pope hathe an other Canon (though it be neither so ancient nor so good) that whatsoeuer Bishop or Priest wil not put away his wife, or hath a wife, shal be put out of his office. Thus you maye sée, that S. Paule and the Pope, & the Apostles Canons, & the popes Canons, and the former Popes, & the latter Popes agrée as wel togither, as God & the Diuel, light and darknes, & truth & falshoode.

Iewel in de­fens. apol. 561.Saint Paule (saith Maister Iewel) did write to the mar­ried people in Rome saying: You are not in the fleshe but in the spirite, they were maried, and liued in the lawes of mar­riage: Yet Saint Paule saith, They were not in the fleshe but in the spirite: Saint Aug. saith, The bodies of marryed people, keeping faith both to themselues and to the Lorde, are cleane and holy: Chrisost. saith, It is the honest chastitie & temperance that is betwene man and wife: S. Paule cal­leth Holynesse. And againe, Marriage is voide of faulte and is no hindraunce to Vertue. If S. Paule & these holy Do­ctors & writers were aliue now, they would say there were more holinesse in mens marriage, than in Priests chastity. Chriso. saith,Iewel in de­fen. Apolog. Pag. 564. Abundance of riches doth hardly bring a man into the kingdome of heauen, yet often times manye ryche men haue entred into it, so also dothe Marriage. As Mar­riage [Page 191] hindreth, so doth Riches: and no more the one thā the other. Christ calleth riches Thornes and Brambles, I doe not remember that euer of marriage he saide the like: yet the Pope restrayneth his Priestes onelye from marriage, and alloweth them benefices, Prebends, Abbeys, Bishop­prickes vpon Bishopprickes, with money and treasure, as muche as they liste, and thinks it no hinderance to perfecte life. Christe forbade the Apostles mony in their purses, but not Marriage: but the Pope forbids his Prelates marriage but not money. Thus, whatsoeuer we can saye or doe, the Pope wil néedes be contrary to Christe.

And now, for y^e Priests marriage is aucthorized by God, allowed by Christ, vsed of the Apostles, commended of the Doctors, and confirmed by the Popes, then why should you so muche discommend it or speake against it. Perhaps you wil say, that Priests haue made a vowe to liue vnmarryed: if they did liue chastely by being vnmarryed, I would saye they did wel, but if they commit fornication by their being vnmarryed, I must say they doe euill. But I pray you, who required this vow at their hand? where did euer God com­maunde them, or Christe procure them, or the Apostles per­suade them? Now séeing they make this their vowe with­out Gods w [...]rrant, therefore their vowe is bothe vaine & wicked (& so ought not to be kept.Iudg. 11.) Iephtha the Iudge of the Israelites made a vowe, that if he got the victorie, he woulde kil and sacrifice the first thing that mette him after he came home, whereby he killed his owne daughter, who did méete him firste of all other. Herode vowed vnaduisedly, that hée would giue his daughter whatsoeuer he asked:Math. 14▪ whereby S. Iohn Baptist loste his head. And the Iewes made a vow to kil Saint Paule. It is noted by Gratian in the Decrées, that Hubaldus made a vowe,Iewel in defē. Apolog. 213. That hee woulde neuer helpe hys owne mother or brethren, were their neede neuer so greate, but as they that make euill vowes, oughte not to kéepe them, so they that make godlye vowes aduisedly, ought not to breake them: but if the vowe séeme neuer so [Page 192] godly, and the maker thereof, is not fully able to performe it, let him then rather breake it to goodnesse, than to kéepe it in euilnesse. All Priestes that made this vowe to lyue vnmarryed, did make it for a shewe to liue chaste. But howe chastely did they liue? or howe were many of them able to liue chaste? forsoothe they liued as chastely, as their Popes that caused them to make it, the Popes pond found ful of childrens sculles shewes how chastely they and their Chaplaines liued.Actes and Monuments. Pag. 393. Therefore, for one to make a vowe that knowes he is not able to kéepe it, is méere follie, or else to commit sinne by the kéeping it, is abhominable and wicked.

What a fonde thing is it, that a lame man (that is not able to go a mile a day) should make a vow to go to Ierusa­lem in a moneth, and to come home in an other? euen so what a madnesse is it for Priestes and ministers of the Church, to make a vowe to liue vnmarryed al their liues, that can not be without a woman a moneth? therfore it is a wicked thing for Priests to vowe Chastitie, and can not liue chastely. A vowe of Chastitie without kéeping of Cha­stitie, pleaseth God as wel, as the Pope doth in naming himselfe Christes Uicar, béeing notwithstanding, the Di­uels Deputie. Saint Hierome saith, Quid prodest pudicitia corporis animo constuprato: Hieron. in Hierem. lib. 2 cap. 7. What profiteth the chastitie of the body, if the minde be vnchaste: Nowe, if they bée vn­chaste before God (as they are indéede) that haue vnchaste mindes, thoughe they touche not a woman: then howe chaste are the Popishe Priestes that vowe to liue chaste, and yet are common fornicators? (for they make theyr vowe of custome, not for chastitie.) And as they make the vowe commonly, so they breake the vowe commonly. But truly it stands with reason, that if a Priest may breake his vowe in taking a whore, then he may breake his vowe in taking a wife.

Cyprian de singul. clerico.Saint Cypryan saith, Peius est quam mechari, continentiam ducere criminosam: To lyue vnchastely vnder the coulour [Page 191] of chaste life, (as the spirituall Chaplaines of the Popes doe) is worse than aduoutrie.

And thoughe you woulde thinke that the forbidding of Priestes marriages was established to make the Priestes liue more godly and religiously, and the Priestes vowes to be made only to make them liue chastely, you shal sée now by this that followeth, whether they were appointed, and dayly performed for that purpose, or not.

After that moste pestilent Pope Hyldebrande hadde by crueltie & tyranny quite abolished the mariage of Priests, Auentin▪ wrote,Auentin. in Heldebrando That thē many godly lerned men forsooke the ministerie, and also that false Prophets, false Apostles, and false Priestes sprang vppe, whiche vnder a counterfaite religion deceiued the people. The moste part of them vnder the honest name of Chastitie, commit whoredome, aduou­try, incest, and that commonly, and without punishment.

The Popes chaste liuing maye shewe vs their Chap­laines chastitie, for, such Maister, suche man,Aeneas Sil­uius de Cons. Basil. lib. 2. suche Soue­raigne, such subiects, & such schoolemaister, such Scholler. One Robert Holcote doth set out the Priests in his time in theyr colours for their chastitie, saying: The Priests of our tyme by their lecherie are like the sprites called Incubi, the Priests of Priapus or Belphegor, and the Angels of the pit of Hel. The Priests wicked liuings for want of wiues made Pope Pius say thus: Perhappes it were not worst that ma­ny Priestes were marryed, for many might be saued in mar­ryed Priesthoode, whyche nowe in bare Priesthoode are condemned. If the Popes themselues speake againste the single life of Priests, and spy the mischiefe that commeth of it, and thinke it good for Priestes to haue wiues, then you that fauor the Popes me thinke oughte not to maintayne their single life, or thinke it necessary, that oure Spiritual­tie shoulde putte awaye their wiues. Thus you maye per­ceiue their lacke of wiues, and their holy vowe made them rather liue vitiously than vertuously.Iewel in def. Apologie. 413

If I shoulde write al the sayings of godlye and learned [Page 192] men, that haue thus writtē against their vowed chastitie & vnchast liues: I shold rather make a great bible than a little booke. S. Aug. saith, although you haue no wiues, yet is it not lawful for you to haue cōcubines, whom ye may after putte frō you. So y^t by S. Aug. it appéers y^t a wife & a concubine is not al one: though M. Harding (a defender of Priests concu­bines) saith that a concubine is taken for a wife, and she is a true wife before God, Iewel in de­fen. Apolog. pag. 413. though one kepe hir and lye with hir before they be married. But I may answer M. Hard. thus. Suppose that a Concubine is taken for a wife (as it is not) where a man kéepeth a woman y^t after he intendes to mar­ry: yet the popish Priests can not cal their cōcubines wiues in this sense. For what Prelate or Priest of the Romishe Church kéeps a concubine to the intent to marrie hir after­ward? therfore if a cōcubine might signifie a wife to him y^t kéepes hir & marries hir afterward: yet a Concubine must néedes be a harlot to Priestes, that neuer marrie hir, nor meane to marrie hir. But the texte shewes plainely that a wife and a Concubine are two seuerall things: as appea­reth by S. Augustines words before recited. And as the text shewes whereof M. Harding writes, which is, he that hath not a wife, but in stéede of a wife hath a Concubine, let him not be put from the Communion (this lawe giues no liber­tie at all to sinne.) Therefore M. Harding (as M. Iewell sayth) is fowlie deceyued, or meanes fowlie to deceyue o­ther, that sayth a wife and a concubine is all one, for hereby it appeares they are two seuerall things. If a Concubine be a lawfull wife, then a lawfull wife is aswell a Concubine, and if a Concubine and a wife be bothe one, why doth the Pope allowe a Priest to keepe a Concubine, Distinct. 34. Christiano. and so straightly for­bid him to haue a wife? Also in the Popes decrées, it is law­full for a Christian man to haue only one woman, either his wife, or in steede of a wife his Concubine, (but first by the way this is a godly law) here a cōcubine is not a wife (saith M. Iewel) but a woman in steede of a wife. Distinct. 34. Is qui. And the Rubrike vpon the 34. distinction, Is qui. is thus: It is lawfull for him [Page 193] that hath no wife, in steade of hir to haue a Concubine (here is good stuffe) And what is a Concubine but a harlot? For S. Aug. saith, Some man wil say, that the woman that I keep is not my Harlot, she is my Concubine: whereto S. Aug. aun­swered thus: Wel, wel, whether thou wilt or wilt not, shee that sleepeth with thee besides thy wife, is thy harlot. Thus Maister Harding would proue, that a Concubine is a good honest woman, bycause belike they are Priests Lemans, but the Scriptures & S. Aug. accompt them plaine harlots.

May you not now perceiue, that the Popes law is a pure and holy law, that allowes Priests to haue harlots, & for­bids them to haue wiues? nay punisheth them and burneth them for Heretikes that haue wiues.

I maye say, that you are not so wise, as I woulde haue you, if you forsake the Gospel of Christ, and follow stil that Romish Church that allowes laws to maintain whordom.

As it doth partly appeare before, that these Popes re­straine Priestes from Marriage not to liue in Chastitie, but in whoredome and aduoutrie, so shall you vnderstande the same more plainely by this that followeth, therefore marke it wel, For fornication no man ought to be deposed, Iewel in defē. Apol. pa. 418▪ vnlesse he continue in the same: wherevpon they haue made this fauourable glose for their chaste Priests, Now adayes no man may be deposed for fornication. Is not this a good glose for the cherishing of Chastitie? yes I trowe. Panor­mitane saith, The lawes of men ought to bee altered accor­ding to the change of times: (for, though before tyme when the Churche of Rome followed Christe, Priestes are depo­sed for fornication, yet nowe bycause the times were chan­ged, the iudgement of the Church of Rome is changed,) ther­fore now-adayes Panormitane telleth vs an other tale, and saith, That for simple fornication no Priest is deposed from his benefice.

Likewise it is noted vpon the Decrées thus,Iewel in de­fen. Apo. pag. 418. It is com­monly said, that for simple fornicatiō no Priest ought to be depriued, for that fewe Priests are found without that fault: [Page 194] yea, but why did you take away mariage from thē, y^t wold haue made them be without that fault, and therfore by that saying, the wordes that I spake before are verified, which were, Driue away Marriage, and bring in Whordome.

But they that committed fornication or aduoutrie Mai­ster Harding saith,In eadē pag. Saint Siluester made a brydle for them, which was: They shoulde suffer ten yeres penaunce, which to our newe Cleargie (saith he) woulde seeme very straite, Yea, but as they vse the matter, it is nowe slacke ynough, for it is so qualified with such a glose, that the offender may release all that tenne yeares penaunce for the giuing of a peny. Therefore the Popes chaste Priests (hauing thys libertie, and so easily to be released) will make harde shifte but they wil giue that peny. Further, y^e Popes law is, that no man now a dayes, ought to be depriued for fornication, and that bycause oure bodyes are frayler than they were wont to be.Distinct. 82. Presbitor in glossa. So the Priestes bodies bothe in the olde law and in the newe lawe, long before your tyme, woulde haue bin fraile as wel as yours, if they could not haue bin suffe­red to haue wiues. Therefore why do you not take the re­medy that God hath appointed: that is, to marry, where­by youre bodies woulde not be so fraile as they are.

Otho in his Constitution Legantine saith: Let Priestes put away their Concubines within a moneths respite, Iewel in defē. Apol. pa. 419. and afterwarde to holde neither them nor any other in any wise whiche the glose very fauourably expoundeth for the spiri­tuall ease of the Priests, (they may not afterwardes holde neither the same Concubines nor any other) which wordes you must thus vnderstād, That by the space of a whole mo­neth togither he may not hold them: And thus by this kind of glosing, y^t Priests are safe inough frō being punished by this lawe: for the Diuel were on them, if they shoulde lye with their harlots a whole moneth togither. And thus, thoughe some of their lawes be straite, the gloses of their lawes haue made them easie ynough. Many suche licenci­ous laws are made in fauouring of the Priests fornication.

[Page 195]Now I pray you iudge rightly and without partiality whether Gospellers or the Papists giue more carnal li­bertie or occasion to sinne. A man maye loke al Gods lawe throughe, ere he finde one such fauourable clause for forni­cators, as the Pope hath made manye for his fornicatyng Priestes.

Maister Harding sayeth, If the Bishop winke and dissem­ble, and beare with the wickednesse of the Priest in this be­halfe, that then he himselfe ought to be punished by suspē ­tion from his office. Whom Maister Iewel aunsweareth as followeth. This maister Harding is Canon of your own ma­king, for other authoritie yee alleage none. But howe may it seeme likely that yee punish so cruelly your Bishops for fa­uourable dealing herein, seeing your high and all only Bi­shop and the Bishop of all Bishops, is so wel content vpon agreement for money, to licence both Bishops and Priestes, to keepe Concubines. If yee mistrust the trueth hereof, be­side your common practise as you know, Extra de Iudicijs ca. 4.5. de adulter. your owne Pope Gregorie himselfe will soone tell you, touching aduoutrye and other small faults: (Here the Pope makes aduoutrye but a slender or small sinne) The Bishop after penance done may dispēce with a Priest. Likewise again it is noted in your glose, with Priestes hauing sundry Concubines, the Byshop may dispence that they maye neuerthelesse do their office. Thus fornicating Priestes are good ynoughe to saye the Popes Masse and seruice, for such holye seruice such holye Priests. And in the sayd former glose (sayth Maister Iewel) you shall finde another speciall note, well worthye to bee written in the Popes Gallerie in letters of gold. And this is it that followeth: Marke wel that he that keepeth sundrye Concubines is not thereby made Irregular. (Which is, that he hath not broken his order of Priesthoode, but is as good as holy and vertuous a Priest, as though he kept no Con­cubines, or played not the fornicator.) Is not this a trim glose that can glose that fornicating Priestes are right and perfit Priestes. I wil not saye but that they are righte and [Page 196] fit Priestes for the Pope and the Diuell, but they are not méete and perfect Priests for God and Christ. If Priestes that kéepe neuer so manye Harlots be righte and perfecte Priestes, then it were a hard worlde that the Pope should lacke Priests.

But now sée how their own gloses disclose their kna­uerie.Iewel defens. Apol. Pa. 420 Thus it is: Marke wel (sayth the glose) here is a mar­uellous straunge reckning. The Bishop dispenceth with him that offendeth (hauing sundrye Concubines) but with him that offendeth not, hauing married two wiues, (yea or but one wife) he dispenceth not. (Therfore he shal be Christes Uickar no longer, but the Uickar of the Diuel.) And fur­ther he sayth, Here lecherie hath more libertie thā chastitie.

If they had made no falser nor worser gloses than this, their gloses then woulde haue bene more true and godlye than they are.

Again in the decrées it is thus writtē, Whatsoeuer wo­man haue such companie with Priests, let them be remoued by the Bishop and solde, and made slaues. Vnto this law be­ing in it selfe ouer rigorous, the glose addeth this fauourable construction: let them be sold and made slaues. This is true if the Priests marry with them as with their wiues. Other­wise I graunt not that for simple fornication they maye bee sold.

By this goodly glosing marriage is double fornication. And here they punish the maried and sell them for slaues, and suffer the fornicators to be in quiet and reste: what a heauenly interpretation of the Popes decrées is this? you shal not finde such a glorious glose in the whole Byble.

Cōstit. Otho­nis, de Cer. concub. remo. licet ad profu. Otho in his Legantines sayth thus, The Priest that opē ­ly keepeth Concubines, let him be deposed. Herevpon the glose sayth thus: He that openly keepeth Concubines, let him be deposed: vnderstand thou by this word openly, if he be not afraide though hee appeare vnto the people, it is o­therwise if he keepe his Concubine secretly, whether it be [...] in an other mans house, or in his owne: for so he commeth [Page 197] not within the daunger of the law, for a house betokeneth not an open matter. Thus therefore (sayeth the glose) ex­pound thou this constitution: if hee keepe his Concubine openlye, that is to saye, if hee keepe hir commonlye and in the sighte of manye. Therefore if such a Concubine bee sene twice or thrice openly, it is not sufficient, and so endeth the glose.

This Churche of Rome muste néedes be a very catho­like Church, that hath suche Catholike constructions and gloses of hir lawes. By this kinde of glosing if a Priest lye not wyth hys Concubine or Harlot, in an open Fayre or Market, or in the open stréete that euerye one maye looke on them or sée them, they are safe ynough, this law cannot once touch or hurte them: you call the Gospellers, Luthe­ranes, Swinglyans, Hugonets, and Caluinistes, and I can not tel what, and take them for moste rankest Heretikes in the world and that they gaue libertie to sinne, but yet neither Luther, Zwinglius, Caluine, nor anye other that are Gospel­lers, made euer any such construction or exposition of anye parte of the Scriptures, nor in anye of their preachings or writings giue such libertie to sinne in any point, (but per­swade from sin) as the Popes doctors by y^e construing and glosing of the Popes laws and decrées, haue giuen liberty for fornication and whoredome: as here it doth too many­festly appeare.

I am sure there are many of you simple and ignorant persons that fauour Papistrye, y^t would not haue thought that the Pope and his Prelates had any such gloses, and that the Pope were such an open maintayner of sinne and whoredome, and such a sufferer of suche horrible vices and blasphemies againste God, as herein is most truelye and plainely described.

And further in this point M Iewel sayeth to M. Harding, Wheras you say if a Bishop shew fauour herein, he himselfe shal be suspended, your own Doctour, Abbot Panormitane [Page 198] would haue you the contrarie. Who saith, the Bishop is not bound to depriue a Priest that kepeth a Cōcubine. To make short, saith M. Iewel, yee also haue of greate prouidence de­uised a special premunire, to embolden your Priestes in for­nication, and to warraunt them free from all daunger of a­ny your lawes made in that behalfe. For thus you saye, If a lay man by the instigation of the Diuell accuse a Prieste of an incontinent life, straight way he is thrust backe, and put to silence. The lay sort may not be hearde in the accusation of a Bishop, Dist. 84. Maximianus glossa. And againe, a lay man may not accuse a Prieste of fornication. This is that extremitie and vniuersal rigour (Maister Harding) that yee shewe your Priests in these cau­ses, no laye manne maye accuse them, no Bishoppe maye depriue them, and no law may touch them.

Hildricus the Bishoppe of Augusta in Germanie writing vnto Pope Nicholas against the restrainte of Priestes marri­age, Iewel defens. Apol. Pa. 421 vseth the like manner of speech as we haue vsed, Thus he saith, vnto this commaundement (I wil not say vnto this Counsel) they set so foolishe and so shamefull a suggestion, that they say, it is an honester thing for a priest, to be entan­gled with many Concubynes in secrete and priuilie, then o­penly and in sight, and in knowledge of all the world, bee ioyned in marriage with one wife: which thing verilye they woulde not vtter, if they were either of him or in him that saith, wo be vnto you ye Pharises that do al things to please men.

Iewel in de­fen. Apo. pag. 422. In like sort the coūsel of Worms wrote sometime against Pope Hyldebrand, for that he had deuised great rigour and tirannie to sunder Priestes from their wiues, saying, He pla­ceth strumpets before honest wiues: and fornication, incest, and aduoutry before Chast marriage. What neede wee ma­nye wordes in so cleare a case, the whole practise of your Church (M. Harding) professeth the same. If a Priest marrie a wife, yee suspende him, yee excommunicate him, yee de­priue him, ye disquiet him, and trouble the whole Church. But if he keepe a Concubine, one, two, or three, ye are then [Page 199] contented and readie not onely to dissemble it: but also with fauour to excuse it. Thus much Master Iewel against Maister Harding.

I heard it credibly tolde, that a certaine married Priest came in Quéene Maries time, to Doctour Bonner then Bi­shop of London, bringing a letter with hym from a gentle­man that was wel acquainted with the Bishop, which let­ter was, to desire the sayd Bishop Bonner to be good to the Prieste, for the admitting of him into a certaine benefice that he required: which letter y^e Bishop louingly rece [...]ued, & willingly red, which done the Bi. shewed a louing coun­tenaunce vpon y^e Priest, bidding him to come again to him another time, & then he would answere him what he wold do: As soone as the saide Priest was gone, there was one y^t was in cōpany of the B. that knew the Prieste, who sayde vnto the Bishop, my Lord if you let him haue the benefice you know not what you do: why said the Bishop? forsoothe my Lord (sayd he) bycause he is a married Prieste: is he so said y^e Bishop? now afore God let me alone, y^e knaue wil come to me againe. And then after within thrée or foure days, the same Priest came again to Bonner the Bishop of London, Ah sirra said y^e B. you are euen he y^t I loke for, you are a married knaue you, no my Lord said the Priest, y^t is vntrue whosoeuer told it to your Lordship, no said the B. it is credibly told me y^t you are a married Priest, truely said the Priest, I had a woman I must néeds confesse, but I ne­uer toke hir for my wife but for my Harlot, no sayd the B. I pray God it be no worse, I pray God it be no worse, and so went casting his armes abrode saying stil, I pray God it be no worse, as though to haue a wife was worse than to kepe a whore. Whether this honest chaste Prieste sped of that he came to the Bishoppe for, I knowe not, but the Bi­shop was better pleased with him for saying that he toke hir for his whore, than if he hadde sayde that she was hys wife.

Thus you maye well perceiue, that thoughe the Popes [Page 200] shew a face of chastitie, by restrayning of Priests from ma­riage, yet both he and his Prelates preferre and maine­taine abhominable whoredome, as by the sequele it shall more manifestly appeare.

Iewel in de­fen. Apolog. pag. 422.Upon the Legantine constructions of Otho, ye maye finde these words noted in the glose, Whether may a Priest be forced to forsweare his Cōcubine or not? it seemeth (saith the glose) that he may not, the resolution hereof is this, If a Priest haue married a wife, in this case he is forced to forsake hir by an othe. Thus these holye Fathers forbidde not fornication nor aduoutrye, nor they maye not take an othe to putte their Harlots away, but they muste sweare to put away their wiues and to forsake them. If Saint Paul had the holy ghost, then this Popes lawe is the doctrine of Diuels.

Cōstit. Otho­nis de cōcubin. clericorū. re­mo [...].Further the glose sayth (but marke it wel for it is good doctrine) It seemeth that the Church (of Rome) ought to dis­semble the falt of whoredome (or else it is not worthye to be Sathans Synagoge) for the Popes Marshal in deede re­ceiueth tribute or pention of whores.

Is not this holy father worthye to beléeued, estéemed, and honored of you as a GOD, or Christs own vickar, that mayntaines Stewes and brothell houses, and takes yearelye rente for whoredome? you shal not finde in all the Scripturs, that God did either appointe it, (but plain­ly forbad it) or that eyther Christ or Saint Peter (who they say was the first Pope) did euer permit or allow it, or got money on that fashion.

Yet Maister Harding woulde fayne excuse the Pope for the kéeping of his Stewes,Iewel in defē. Apol. pa. 422. and therefore he sayth thus as followeth. Wherefore is the Bishoppe of Rome more to bee blamed for maynetenaunce of his Stewes, than the Frenche King or the King of Spayne? well sayde Mayster Harding, it is spoken like a Diuine Doctour, you haue w^t no small consideration allowed the Popes Stewes. For though the French King and King of Spayne, can learne no [Page 201] chastitie of y^e Pope: yet the Pope may learne Whoredome of the French King & of the king Spaine. But me thinks the Frenche King and the King of Spaine, mighte saye thus ra­ther, why maye not we maintayne whoredome and open Stewes as well as our holye Father the Pope? for if it were not good and lawful (he being Christs vickar) would neither vse it nor suffer it. This had bene more méete for a lerned Doctour to haue said (though not for a Catholike Doctour.)

God sayde vnto the Iewes, There shal bee no whore of the daughters of Israell: Iewel in de­fen. Apo. pag. 425. nor anye whore-keeper of the sonnes of Israel. Yea but the Pope and his glosers may glose this saying well ynoughe, for they may saye that the Pope nor his Prelates nor Priestes, that are within hys Uickaredge or Dioces, are no Iewes, nor are the sonnes or daughters of Iacob: Therefore they are none of the sonnes or daughters of Israel: and so they maye kéepe whores and playe the Harlots well ynough, and bicause Gods law doth not touche them, therfore the Popes law doth allow them.

Marke here what a straight law was made against wo­men for lying with Priests.Constitu. pro­uin. Edmundi cāt. Archiep. In a prouinciall Councel hol­den at Oxford it is written thus. Let Priests Cuncubine [...] be warned by the Archdeacon, &c. if they wil not amend, then let them bee forbidden to kisse the Pax, and to take holye breade in the Church, was not this a grieuous and sore pu­nishment to make Harlots refuse their whoredome wyth Priests? did their Harlots care so much for kissing of the Pax, that they woulde forsake the kissing of Priests? no I warrant you, and therfore this hard and straight law was made.

As good a law to auoyde drūknesse were this, whosoeuer wil not forbeare drinking of wine, (wherby they become drunke) let them in no wise be suffred to drink water, this is as good a law to suppresse drunkennesse, as their law at Oxford was to auoyde whoredome.

[Page 202]Saint Paul sayth, It is better to marry than to burne, but the Pope is of a clean contrary spyrite and iudgement.1. Cor. 7. For his lawes and his déedes shewes, that it is better to burne in concupiscence than to marry. But if Saint Pauls words be turned cleane backward, they will be the Popes owne law. And though the Popes law is quite contrary to gods law, yet I dare vndertake to make the Popes law & Gods law agrée both in one and that very quicklye, yet manye would thinke that it is a very harde thing to doe, bycause they séeme so contrarie one to another. And marke for thus I wyll make them agrée. If in euerye sentence of Gods law you do put in this word, not, (if it be not there alredy) and likewise if you take the same word (not) out of euerye sentence of the same where it is, assure your selfe that then the whole lawe of God, wyll straight way be turned into the verye lawe of the Pope, as thus for example.

Exod. 20.God sayde, Thou shalt haue none other Gods but me, put (not) away, and then it is, thou shalt haue other Gods than me. Also God sayth, Thou shalt not make to thy selfe anye grauen Image, &c. Thou shalt not bow down to them nor worship them. But take (not) out of the same sentence, and then it wil be thus, thou shalt make to thy selfe grauē Images: thou shal bow down to them and worship them. And again God sayth, Thou shalt not kill, take (not) away from it, and then it is thou shalt kil. And again God saith, Thou shalt not committe adultry, take away (not) and then it is thou shalt commit adultry. And thus these holy laws of God, by taking away (not) are now quickly turned in­to the Diuellishe lawes of the Pope. And wheras Christe sayth,Math. 5. Blessed are the peacemakers for they shall bee called the children of God, but if you putte this word (not) to it, then it is blessed are not the peace-makers, for they shal be called the children of God. And whereas Christ sayth, Let your light so shine before men that they may see your good workes, Math. 5. adde this worde (not) vnto it, and then it will be thus, let not your light shine before men, that they maye [Page 203] not sée youre good workes: and thus you maye quicklye and easily turne the lawe of God into the law of the Pope.

You maye sée by this preatie lesson that followes, whe­ther y^e Pope by his restrayning of Priests from Marriage, doth meane, that thereby they shoulde lyue chaste or not: & this it is marke it wel: Si non castè, tamen cautè, If you deale not chastely, yet deale charily: The rule is both pretie and shorte, thoughe the Pope knows that his Chaplaines can not hyde their vitious lyuing from God, yet he would haue thē hyde it from men. A man may looke through the whole Bible, and yet finde not suche a fine rule for whoredome: and bycause it is not to be founde in the Bible, but directly against the doctrine of the Bible, therefore I maye con­clude, that it is, (thoughe it came from the Pope) the do­ctrine of the Diuel.

But Maister Harding did allowe it wel ynoughe:Iewel in de­fen. Apolog. for whatsoeuer it pleased the Pope to allowe, hée woulde not sticke to affyrme: for the saide Maister Harding saith, That thereby a man is not animated (or boldened) at all to do euil, but (if he hap to do his vncleane lust, or wil not be staid from it) is admonished to do it charily, thoughe not chaste­ly: It doth not animate him (saith he) at al to doe euil: and truly I cannot sée how it should bolden him to do good.

If we had no other lawe for théeues, but these wordes that followe, If men liue not truely, yet let them steale pri­uily: do you think that then we should haue as few théeues as we haue? I thinke not: And as this would encrease the théeues, so doth that fine rule of the Popes bréede fornica­tors, aduoutrers, whoores and harlots. Thoughe Maister Harding say, that it doth not animate or encourage them to doe euill: And thoughe he accompte it as a good admoniti­on:1. Cor. 7. yet Saint Paule (in my iudgement) gyueth a better admonition, who saith, To auoide fornication lette euerye man haue his wife, better it is to marry than to burne, that is in desire or concupiscence: thus, though not by the Popes lawe, yet by Saint Paules rule Priestes oughte to haue [Page 204] wiues to auoide fornication, if they be men: mary if they be women, they are then without the compasse of S. Paules admonition.

Marke what Petrus Rauennus one of the Popes Cano­nistes vpon the Decretalles saith,In glossa Ex­tra. de immu­nitate Eccle. Pet. Rauen- Notwithstanding hand­ling and kissing in Lay persons bee the occasions or begin­nings of incontinent or vnchaste behauiour, yet in Priestes it is farre otherwise: Uery well sayde and Doctor-lyke, for Priestes doe not kisse or dally with women as other men doe, for the Priestes kissing and dallying with women, is the beginning of godly deuotion. Therefore, when wée sée a Priest kisse or dally with a woman, wée muste assure our selues, that by and by after they will fall to prayer, suche vertue haue Priestes in theyr kyssyng and dallying aboue other menne. And this was the cause that women haue so willingly suffered Priests to dally with them, & to kisse thē. Here is also a goldē glose for maintaining of priests chasti­tie.11. quae. 3. absit in glossa. And thus it is, If a Priest embrace a woman, a Lay man must iudge of it thus, that he doth it to the intent to blesse hir: and wel saide, for suche blessings of the Priestes haue béene so full of vertue, that many women thereby haue had such Tympanyes, that they coulde neuer be helped of theyr disease, before they had Midwiues to be their Phisitions. Are not these goodly gloses to make Priests to liue chast.

Actes and Monuments. Pag. 835.In diuers places vnder the Pope, the Byshoppes and Officialles, doe not onelye suffer Priestes to haue Concu­bines, so that they pay certayne summes of money, but also compell continent and chaste Priestes (whych liue without Concubines) to pay tribute for Concubines, affyrming, that the Byshoppe hathe néede of mony, whych beyng paid, it shall be lawful for them, eyther to liue chaste, or to kepe Concubines at their pleasure: muste not these holye Fa­thers be of a sound and true religion, that maintaine theyr Prelates and Priestes to liue thus chastely? and that doe not onely allowe whoredome and forbid marriage, but also compell men to pay money for the kéeping of whores that [Page 205] would liue without them.

Here you may plainely sée, that the lawe for restraint of Priests marriage is not that the Priests should liue chast­ly, but thereby to get money, for licencing them to sinne. I wil not deny but that these Popes and Prelates are spiri­tuall menne, but they are not inspyred with the spirite of God, but they are led by the spirite of the Diuell: It were more reasonable me thinkes, that the Pope (if he woulde néedes haue money) to take money of Priests for hauing of wiues, than for kéeping of whoores.

Cardinall Caietane saith,Catherinus contra errorē Caietani, err [...]. 103. that The Pope maye dispence with a Priest of the Weast Church to marry a wife: (in my opinion) hée maye do so well ynoughe: for he that may dis­pence with Priestes of the Easte Church to kéepe whoores, which God doth forbid, he maye dispence with Priestes of the Weast Churche to marry wiues which God doeth al­lowe. But I maruel what the Priests of the East Church haue offended, that they may not be dispenced withall, to marry as wel as the Priests of the Weast Church? belike the Pope thinkes that God hathe appointed the Easterne Priestes to liue in whoredome, and the Westerne Priests to liue in marriage, sure [...]y this your Romish religion is the fondest, the vnreasonablest, and most cōtrary to it self of al other. Thus I trust you are satisfied for the marriage of Priests and Ministers, which I haue not onelye proued to be lawful by Gods lawe, by the ancient Doctors, & by rea­son, but also haue manifested what mischiefe and wicked­nesse this vowed chastitie of Priests hath wrought: besides the Popes abhominable lawes and shameful suffring, nay rather maintaining and procuring of whordome and most vitious liuing of his Prelates and Priestes.

And nowe, as I reproued the forbidding of Priestes marriage, and other of the doctrine of the Churche of Rome, manifesting the same to be moste wicked and vn­godly, and against the word of God, euen so I will proue, that your Masse is moste wicked & detestable, and that the [Page 206] Sacrament as you vse it, is bothe moste abhominable Ido­latrie, and not the body of Christe, as your Romishe religi­on doth teach, and as you beléeue: though you thinke Gods worde can not confounde it, no doctrine disproue it, no wri­ters ouerthrowe it, nor no reason condemne it. And now to beginne therein, whereas many of you are persuaded, that this youre Masse was vsed of Christe and his Apostles, and so came from them: your opinion therein is moste vntrue & false, for, if Christe hadde instituted it, and the Apostles had vsed it, then assure youre selues, that Christe woulde haue made mention thereof in the Gospell, or Saint Luke would haue shewed it in the Actes of the Apostles, or the Apostles woulde haue written of it in their Epistles, or else GOD would haue reuealed it in the Reuelations, whereby Saint Iohn woulde haue vttered it in the Apocalips: and there­fore forasmuche as there is no mention at al in any of those places, eyther of the Masse, or of any part of it, as you haue it, wée muste néedes thinke, and are moste assured, that it is not to be receiued, allowed, vsed, nor estéemed, but rather to be eschewed and contemned of all true Christians, for, whatsoeuer is necessarye for vs, Christe and hys Apo­stles haue vttered in the Newe Testament. And there­fore this that I haue alreadye sayd, is sufficient to ouer­throwe, and quyte to confound your Masse. For where shoulde we Christians looke for Christe oure Capitaines lawe, but in Christes Booke? and what other Booke hath Christe but onelye the Newe Testament? therefore hys lawe and wil is there to be founde and no where else, and so whatsoeuer is not to be found in that booke, is not the law of Christe, and bycause your Masse is not to be found in the Newe Testament, therefore it is not Christes lawe nor commaundement, and séeyng it is not Christes lawe nor commaundement, what shoulde Christians doe with it? this me thinke were sufficient for you vtterly to refuse and forsake the Masse, bycause it is not mentioned by Christe nor his Apostles.

[Page 207]Perhappes some of you wyll saye, thoughe it be not in the Gospell, yet therefore it is not to be reiected, for that Christe lefte many things oute of the Gospell that hée woulde haue vs to follow, whych you would séeme to proue by these wordes of Christe which he spake to his Apostles, I haue many things to saye vnto you, but you are not able to beare them yet, Iohn. 16. &c. if this be the best foundation to build your Masse on, it wil be quite ouerthrowne at the firste I can tel you that: this is the text whereby the Pope would proue his Purgatorie and pardons with much of his other trashe. I muse that any wil be so fonde as once to thinke, that a text wil proue that thing wherof it makes no men­tion: you are very hard driuen for your Masse, when you muste be faine to trye it, by a sentence that neither names it nor meanes it. He is harde bestadde that is enforced to go to one for the tryal of hys honestie that neyther knows him nor euer sawe him.

Bycause Christe saide, I haue manye things to say vn­to you, but you are not able yet to beare them: therefore you muste knéele to the Masse, whiche is a Sacrifice both for the quicke and the dead. Is not this a good proofe thinke you? what if the Quéenes Maiestie should say to one of hir seruantes, sirra, I haue many thinges to saye vnto thée, but bycause thou canst not nowe remember them al, I wil tell thée my minde when I come againe: Nowe when the Quéene is gone, if the same fellowe shoulde saye, that hir Grace (by these wordes) did giue him one of hir greatest Parkes and Lordships that he woulde choose, and so hée therevppon pluckes downe hir Pales and houses, putting oute hir tenauntes and buildes what he listeth vppon hir ground, do you thinke therfore that this was the Quéenes meaning? or doe you thinke that she will be well contente with his doynges? I thinke not. Nowe looke what autho­ritie this man had by these hir wordes, to haue one of hir beste Parkes and Lordshippes, and to plucke downe hir houses and Parke pales, and thereon to build what he list: [Page 208] euen so by like aucthoritie of the saide wordes of Christ, the Pope hath entred and taken possession of Christes Church, plucking downe his ordinaunces, taking away the Scrip­tures, (whiche is the wal and defence of his Churche) and putting out the Preachers of Gods worde, building and setting vp insteade therof in the same, this your monstrous Masse with all the Idolatrie belonging to the same, (which Christ neuer thought nor meant by these his words:) if e­uery seruant might construe & take his Maisters wordes in this order spoken in like sorte, and shoulde by aucthoritie haue it performed, the Maisters within a while should be­come seruants, & the seruants would be Lords & Maisters, as the Popes be, who make the scriptures to meane what they list. But Christe, to hedge you out of this libertie, and that you shoulde not build your Masse, nor other dreames out of these aforesaide wordes written in the 16. chap. of S. Iohn, he shewes more plainely in the 14. chap. of S. Iohns gospel, what things they are y^t they are not yet able to bear away or remember. And these are the words, But that com­forter the holy ghost (whome my father will sende in my name) he shall teache you all, Iohn. 14. and bring al to your remem­braunce whatsoeuer I haue tolde you. Hereby it plainly ap­péeres, y^t neither the Pope nor any other, can imagine out of their own brains, any thing by y^e same words of Christ, but only such thīgs as Christ had told his disciples before: al which, throughe their fleshly weakness [...] they coulde not remember, vntill they had receiued the holy Ghoste, who dyd then putte them in remembraunce of al thynges that Christ had tolde and taught them: therefore this is no soūd grounde for your Masse to stand on, whereby it must néeds sincke and come to nothing.

Surely, if this your Masse came from Christ, or were so auntient and so godly, as some of you take it to be, then your owne Doctors and great Champions of the Churche must néeds haue known, and not say there were many ab­uses in it.

[Page 209]Doctor Stephen Gardner that was Bishop of Winchester, Steph. [...] in the [...] Sophistri▪ Iewel in de [...]fens. apol. [...] ▪ saith, That the vse of the ministration vnder one kinde (that is, of the Masse, as it is now vsed) began first not of Christ or his Apostles, or of any ancient learned father, but onelye of the simple deuotion of the people, (whyche may be cal­led error wel ynough) for those people that lacke the know­ledge of Gods worde, must néeds be in error: and then their error did bréede their simple deuotion, and their simple de­uotion did bring forth the same Masse, and so by Doctoure Gardners iudgement, youre Masse (as it is nowe vsed) is builded on plaine error, and whatsoeuer is builded on error, must néeds be false and vngodly, and so your Masse by your owne Doctors dayment is false and vngodly.

Albertus Pighius, Albertus Pighius de missa priuata. one of the Popes chiefest postes af­fyrmeth, That there are many abuses in the Masse: If the Popes diuine Doctors finde faulte with the Masse, then why shoulde you thinke that the Masse is so holy and ful of Uertue?

And Maister Harding (whiche was a mightie defender of the Popes doctrine) cannot tell when your priuate Masse first began, or who saide it first of all: wel though he can not tel when your Masse began, yet we can tel when our Com­munion began, and who he was that was the first authour and sayer of it, whiche was Christe▪ the sonne of God, who saide it the day before he suffered his passion.

Wherfore, if you can proue that your Masse is ancienter than our Communion,Acts & Mo­numentes Pag. 26. and that it was first said by a better man than by Christe, we wil then refuse our Communion, and embrace your Masse: but vntil you do that, we wil not do the other: but bycause Maister Harding cannot tell who said the first Masse, I wil now tel you who saide it firste in Latine, and where it was said. One Iohn Portuensis being the Popes Legate (almost 700. yeres after Christ) did say the first Masse in Latine, before the Patriarch and Princes at Constantinople in the Temple of Saint Sophie.

Here we haue gotten at first eight hundred yeres, from [Page 210] your Masse, so that it is not so olde as oure Communion by eight hundreth yeares: and I am sure, that Iohn Por­tuensis that firste saide youre Masse, is scantly able to com­pare with Christe that firste saide our Communion. Yet your Masse that you so muche reuerence and estéeme, was not then in his perfection, nor fully finished. For it séemes that then it was so vnperfect, that it was a péecing seauen hundreth yeares after,Iewel in de­fens. apol. 243. and then made vppe at the laste as it is. So that hereby it doth plainely appeare, that youre holy Masse was not come to hir full growth, two hundred yeares since. But it is almoste sixtéene hundred yeres since oure Communion beganne, firste instituted by Christ: and the Apostles and holy fathers vsed this our Communion, according to the Scriptures: but your Masse was patchte vppe by the Pope but of late, and vsed of his Prelates and Priests, and is not to be founde in anye parte of the Scrip­tures, and cleane contrary to the same.

Therefore you may well call the Popes Masse; a newe lawe: (and not our Communion) vnlesse you call it new, bycause it agrées with the new Testament.

Thus you may sée, that your Masse was patchte vppe of late, and your owne Doctors say it came not from Christ, nor his Apostles, that there are manye abuses in it, and that they know not how nor when it firste began, therfore it is méere madnes for you to estéem the Masse any longer.

And thoughe this be sufficient, yet, as I haue proued the Masse cānot be good, so I wil proue, that the priests be most wicked that say the Masse, (if they be wicked that are guil­tie of the body & bloud of Christ.Dialog▪ inter veritatem & cons.) S. Ambrose an auncient learned father and a Doctor of good credite, & called one of the Doctors of the Churche, saith, Is indignè sumit qui ali­ter sumit quam Christus instituit: Hee taketh it vnworthi­lye (that is the Sacrament) that taketh it otherwyse, than Chryste ordayned it. Nowe Christe commaunded it to be done in his remembrance: the Priest doth it in re­membrāce of dead mē: Christ tooke bread & left it bread: the [Page 211] Priest taketh bread, and coniureth it quite away. Christe toke breade and gaue thankes: the Priest taketh breade & breatheth vpon it: Christ toke breade and brake it, y^e Priest taketh bread and hangeth it vp: Christ toke bread and d [...]lt it to his Discipels, the Priest taketh bread and eateth it vp euery whit himselfe: Christ in a Sacrament gaue his own body to be eaten in faith, the Priest for lacke of fayth recei­ueth accidents, (as whitenesse, roundnesse, weight, thicke­nesse, and such like, without the substance of bread as they say) Christ gaue a Sacrament to strengthen mens fayth: the Prieste giueth a sacrifice to redéeme mens s [...]ules: and Christe gaue it to be eaten, the Priest giueth it to be worshipped: and to conclude, Christe gaue breade, the Prieste sayeth he giueth the very bodye of Christe. Here is difference ynough betwéene Christ and the Priest. Beside all this, Christ spake in such a tong, that he & the Apostles knew what was spoken: but the Priest speaketh in latine, that fewe or none vnderstande him what he sayeth: And sometimes the Priest himselfe scantly vnderstandes what he sayth. And thus bycause y^e Priest receiueth it otherwise than Christ did appoint it, he taketh it vnworthyly to his condemnation.

Therfore the Priests were best to leaue saying of Masse to their owne condemnation, and saye our communion to their saluation. And for al this, Maister Harding (though he knewe not by whom nor when the Masse began) yet he was not ashamed to say, That the Masse is the moste high­est and moste honorable seruice that is done to God in his Churche. If it be so,Iewel defens. Apol. Pa. 342 I maruayle that Christe was so forgetfull of his deare Father, that he neuer spake of it, that we mighte thereby highlye and honorablye serue GOD. And if he hadde tolde it to hys Disciples in se­crete, that they did neuer vtter it. Therefore vntyll it bée more crediblye affyrmed than on Maister Har­dings bare worde, there is no wyse man that wil beléeue it.

[Page 212]And if the Masse were so high and honorable a thing, and that it were a sufficient sacrifice both for the quick and the deade: and that thereby we might be cleane clensed of our sinnes: I much muse that God did not tel his deare son Christ of it, when he so earnestly prayed a little before his death, saying (Oh my Father if it be possible let this cup passe from me) but god sayde then neuer a word of y^e Masse to his son in y^e gret agony,Math. 26. yet then was the time for God to haue spoken of it, if euer he would speake of it: therefore it is most manifest, that the Masse hath no suche power to release vs of our sinnes, as the Pope and his Prelates would make vs beléeue. For if it would deliuer vs from our sinnes, then God at this special time, wold haue heard the earnest prayer and request of Christ his deare and on­ly sonne, and would haue kept him from that cruell death that after he suffered, and would or might haue answered his sonne thus, oh my louing sonne be merry and glad, thou shalt not dye for the sinnes of the people, for I haue deuised another easier way to saue thē, wherby thou shalt not néede to dye, and this it is, the Pope and his Priestes shal say and celebrate the Masse, whiche is not onely the most highest and honorable seruice that can be done to me, but also it shal be a sufficient and perfit sacrifice for sinnes both of the quicke and dead, and therby they shal be deliue­red from Hel, as well as though thou had dyed for them, and it shal be a ladder for them to climbe vppe to heauen. If God had said thus to his son our sauiour Christe, when he prayed so earnestlye to his Father for the sauing of hys life, I would haue liked you Masses a great deale better: but bycause Christ saide to his Father, if it be possible let this Cup of deth passe frōme, & yet God suffred him to die for al his request, therfore it is most manifest & true, y^t it is impossible for vs to be saued by any thing but only by the passion & death of Christ. This is so sufficiēt an argument to make you forsake most spéedily y^e most detestable Masse, y^e robs Christe of his merits, & to take hold on Christ & to [Page 213] embrace his gospel, as none cā be more sufficiēt & probable.

But for that manye of you doe thynke and beléeue that the bread in the Masse after the Priest hath consecra­ted it, is the verye bodie of Christe, bycause Christe sayde This is my bodye, Math. 26. you shall nowe heare playnely by the auntient and learned Fathers and Doctors, what Christ ment by these wordes. But firste before I rehearse them, you shall sée what Christe ment by conferring of his owne wordes: Christe tooke breade and gaue thankes and brake it, and gaue it to hys Disciples: saying, this is my bodye whiche is giuen for you, this doe in my remembraunce: now thys latter sentence (doe thys in my remembraunce) doth shew the meaning of the first sentence. For if Christ hadde lefte hys owne bodye wyth vs, then he woulde not haue sayde doe thys in my remembraunce. For what néede one be wylled to remember that thing that hée séeth? Saint Paule likewise sayeth, That whiche I deliue­red vnto you, I receyued of the Lorde, for the Lorde Iesus the same nighte in whiche hee was betrayed, Corinth. 11. tooke breade and gaue thankes, and brake it and sayde, Take yee and eate yee, this is my body, which is broken for you, this do in re­membraunce of me. After the same manner hee tooke the cup when supper was done, saying: this cup is the newe Te­stament in my bloud: yet the cuppe wherin was the wine, was not the new testament, though the very words are so, this do as ofte as yee drinke it, in remembraunce of me, for as ofte as yee shall eate this breade, and drinke this cup, (not meaning that they shoulde drinke the Cuppe thoughe he say so, but the Wine in the Cuppe) yee shall shewe the Lordes deathe till hee come. Here Saint Luke and Sainte Paule differ from Sainte Matthew and from Sainte Marke, for here they saye: This Cuppe is the newe Testamente in my bloude, but Marke and Matthew sayth: This is my bloud of the new Testament, &c. wherby it appeares that therein S. Luke and S. Paule doe open the meaning in this place of y^e other two Euangelists. So y^t therby Christ mēt [Page 214] not that the Wine was the bloud, but that the Wine doth signifie his bloud, and is a newe couenaunt or witnesse of his bloud, that was shed for manye: and so he meant of the bread.

And Saint Paule sayth further, Ye shall shew the Lordes death vntil he come. So that by his words it plainelye ap­pears, that in eating of the Lords supper, we chiefly ought to remember Christ in his absence, and shewe and remem­ber his death, and to be thankeful to him therefore vntil he come again at the last day, for these words (vntil he come) do signifie plainely, that he is absent in his body, and will come at length.

And nowe you shall heare whether the auntiente Do­ctours and writers were of the same iudgemēt or not. Ter­tullian expoundeth these wordes of Christe,Tertull. cōtra Marcian. li. 4 hoc est corpus meum: hoc est, figura corporis mei, which is: This is my bodye, that is to say, this is the figure of my body, likewise Saint Augustine sayth, Non dubitauit Dominus dicere, hoc est corpus meum, Aug in Psa. 3 cùm daret signum corporis sui. Our Lord saith he) doub­ted not to say, this is my body, when he gaue a signe of hys bodie. And he sayth, Christ receiued Iudas vnto his banket, whereat he gaue to his Disciples the figure of his body and bloude, here, by these auntient and learned writers it ap­peares that the breade that Christe brake and gaue to hys Disciples, was not his body, but a figure and signe of hys body.

Sainte Cyprian sayeth, The cuppe is offered in the re­membraunce of Christe, Cyprian lib. 2 Epist. 3. by the wine the Lordes bloude is shewed, (or signified) therefore Wine is vsed, that by Wine we maye vnderstande the Lordes bloude, &c. Sainte Augustine sayth,Aug. de fide ad Petr. ca. 19 in this sacrifice is a thankesgiuing, and a remembraunce of the fleshe of Christe, that hee hath offe­red for vs, and of the bloude that hee shedde for vs: And if you refuse all these learned authors aforesaid, yet you wil not refuse (I hope) y^e Popes own glose y^t expoūdeth it thus, [Page 215] vocatur corpus Christi: id est significat corpus Christi: It is cal­led the body of Christ, that is to say, it signifieth the bodye of Christ. De consecra. dist. 2. hoc est quod in glossa. A great sort moe of learned Authors write of the Sacrament to this effect, but these are sufficient to proue that the Sacramen­tall breade and wyne are fygures and sygnes of the bodye and bloud of Christ, and not the verye bodye and bloud of Christ.

If it be a Sacrament as you call it, then it can not be the body of Christ: for Saint Augustine sayth, Sacramentum est visibile signum inuisibilis gratiae, A Sacramēt is a visible signe of an inuisible grace. Now if it be a signe of an inuisible grace then it is not the inuisible grace it selfe. So that the Sacra­ment beyng breade and wyne, are signes of the bodye and bloud of Christ: which is an inuisible grace (for Christ is the greatest fauour and grace that euer God bestowed vpon vs or sent vs.)

Further this is the true diffinition of a Sacrament, Sa­cramentum est signum rei sacrioris se. A Sacrament is a Signe of a holyer thing than it is it selfe. And for that nothing is more holye than the bodye of Christ, and it beyng a Sacrament is a sygne of a holyer thing than it is it selfe: therefore it can not bée the body of Christ. And marke these arguments that followe:

Which Saint Augustine openeth well by these wordes.Acts & Mo­numentes Pag. 1329. Aliud est Sacramentum, aliud res Sacramenti, &c. The Sacra­ment is one thing, the thing of the Sacrament is an other [Page 216] thing, the Sacrament is that goeth into the bodye, the thing of the Sacrament is the bodye of our Sauiour Iesus Christ. Saint Augustine sayeth also, Euill men haue the Sacrament, but they haue not the thing of the Sacrament, which is the bodye of Christ, that the Sacramente doeth signifie. By these sayings it appeares plainly that the Sacrament is one thing and the bodye of Christ is an other thing. S. Am­brose saith of the bread and wyne,Iewel in de­fens. Apolog. Pag. 299. Sunt quae erant, &c, They remaine the same that they were, and are chaunged into an other thing. That is they are made the Sacrament of y^e bo­dy & bloud of Christ, which before they were not. S. Ambrose saith, let the word be added to the elemēt or outward crea­ture, & it is made a Sacrament, that is to say another thing. Sacraments are signes or tokens of things, being by substāce one thing, & signifying an other thing. So saith Chrisostom of the water of Baptim, when this creature of water hath re­ceiued the holy ghost, it is made a Sacrament. And now it is not water to drinke▪ but water to sanctifie, not cōmon water but water to refreshe. Thus the Element or outward crea­ture, both remayneth and is changed. S. Augustine saith, it is so called after a sort, that is, not in truth of matter: but by a mysterie signifying, that the sense maye be this, it is called the bodye of Christ, that is to saye, it signifyeth the body of Christ.

Hereby it appeares by the iudgementes of these learned w [...]yters, that the bread and wyne are changed, by the worde, into a Sacrament, (being breade and wine still in substaunce,) and so are changed into an other thing then they were before, for before they were but onelye breade and wine, and nowe they are a Sacramentall bread and wine signifying the body and bloud of Christ. So that the Sacrament of the Supper of the Lord, is a figure and signe of the body and bloud of Christ, and not the verye body and bloud of Christ.

These holy and learned men that wrote of this worthy & excellent changing of the Sacramentes, neuer knewe of [Page 217] the Popes changing or transubstantiation or turning of the breade and wyne into the bodye and bloud of Christe: but if any were so wicked to write it, so deuilish to declare it, or so pestilent to persuade it, of all them and all suche Saint Augustine doeth write thus:August. de [...] doctr. christi­ana. li. 3. ca. 5 Iewel in defē. Apo. pa. 275. This is a myserable bondage (sayeth hée) of the Soule, to take the Sygnes in steade of the things that bee sygnified. But whether there were then any suche or no, hée hath fully touched you, that takes the Sacrament that signifyes the bodye of Christ for the body of Christ. And therefore by his sayings, you are in a myserable bondage of your soules, that takes the sacra­ment for the body of Christ, whereas it doth but signifie the body of Christ.

Therefore for the loue of God release your soules and your bodyes also out of that myserable bondage, and take it for a memorie and remembrance of the bodye of Christ, as the Scriptures doe will you, and the Doctors doe per­suade you, and beléeue not the Popes turning or changing or transubstantiation of the breade into the body of Christ, for it is not true, nay it can not bée true. For it is not foure hundreth yéeres since it was first allowed or authorized by Pope Innocent the thirde,Actes and Monuments. pag. 1124. and his Prelates whiche muste néedes come from the Diuell as the rest of the Popes holye Religion dyd: aswell for that neyther Christ did teache it, nor the Apostles did once mention it, nor the auncient Doc­tors did affirme it or beléeue it, as also for that is repugnāt to scriptures, to the doctrine of the Apostles, and to the wri­tings of the holy and learned Doctors.

And though you haue bin persuaded, that it is most sure and infallible doctrine, the chiefest postes and pillers of the same, are not onely in great doubt thereof, but are at their wittes ende and knowe not well what to saye therein: for Peter Lombard y^e chiefe general of this campe, of this tran­substantiatiō saith thus as followeth, Some mē iudge thus, Senten. 4. di­stin. 11. fi au­tem, &c. some saye thus, some haue written thus, some graunt this, [Page 218] some other haue thought thus: Iewel in defē. Apo. pa. 290.291. that the very substaunce of the breade and wine remayneth still. Here is but a madde a­grement of the learned to proue the same. If so many lear­ned men say by the confession of the chiefe champion of this matter, that there remaynes still breade and wyne in the Sacrament: then it were a verye madnesse for all you, to beléeue that it is the very body and bloud of Christ, & ney­ther bread nor wyne.

But marke what Peter Lombard saith him selfe hereof, that takes vppon hym to iudge these doubtes, howe he is resolued, or howe hée agréeth in iudgement wyth himselfe? his aunswere is thys, Si autem queritur, &c. If a question were moued (saith he) what maner of conuersion or change this is, whether it be in forme or in substance, or of some o­ther sort, I am not able to discusse it. Here may you see (saith M. Iewell▪ the blinde leadeth the blinde, he that setteth his foote before the rest and would be taken for a guide, know­eth not where to set his owne foote.

Gabriel Biell sayeth, howe the bodye of Christ is there, whether it bee by chaunging of something into it, or Christs bodye beginne to bee there with the breade, (both the sub­staunce and the accidentes of the breade remayning styll without chaunging) it is not founde in the Cannon of the Bible, &c. Thus doe the learned Doctours of the Pope teache you they can not tell what. But this I wyll saye if it bée not to bee founde in the Bible, it shall neuer be founde in my beliefe.

Marke further howe the Popes learned Doctors agrée in this the Popes transubstantiation, or chaunging of the breade into the body of Christ? Some of you holde (saieth M. Iewell against M. Harding in his defence of the Apolo­gie) that Christes body passeth downe into the stomacke, Iewel in de­fens. Apolog. Pag. 291. some say that it onely entreth into the mouth and goeth no further, some other say, assoone as the formes of the bread be grated with the teeth, straight way the bodye of Christ is caught vp into heauen. Another of you saith that a mouse [Page 219] can not eate it, (yea but if she might catch it, she would aske no better dinner) Peter Lombarde, the grand maister of your Schoole is piteouslie confounded in the case, and can not imagine poore man, what thing it should be that the mouse eateth: for after he himself had moued the question, what is it then that the mouse receyueth, or what eateth it? he answereth, now God knoweth, as for my pa [...]te I can not tell. Such is your doctors Maister Harding (saith M. Iewel), such is your doctrine, Thus farre hath M. Iewell written.

You may sée what a sounde doctrine this is of your tran­substantiated bread into the bodie of Christ, and how cer­tain it is, whereon the Popes doctors so diuersly descant. Therefore séeing the learned Papistes are not fully resol­ued among themselues, of this their Christes bodie, that they saie is made of bread, what fooles are yée then that do so stifly maintaine the same, and that will so faithfully be­léeue that they so firmely doubte, and to take that for the bodie of Christ that a Mouse will eate and deuour? But bycause some of these learned do saie that a Mouse wil eate it, I am of their opinion if she may come by it, and then if she eate bread, then it is not the bodie of Christ, and if it be the bodie of Christe, then it is but a simple Christ that will suffer a Mouse to eate him, therefore turne it which waie you will, you bring your selues into the breares.

Consider I beséeche you the absurde and vile sayings and opinions of them of the Popes side touching the same,De consecr. dist. 2. qui be­ne. whose wordes be these. If it be said that a Mouse receiueth the bodie of Christ, it is no great inconuenience. And Alex­ander of Hales a great Schoole doctor, in vnséemely and grosse manner doth saie,Alexander Halen. par. 4. quae. 45. If a Dog or Sowe (saith he) should happen to swallowe downe the whole hoste (beyng conse­crate) I see no reason, but the bodie of our Lorde may passe withall into the belly of the Dogge or of the Sowe. Is not the doctrine of this holy Romish Church woorthie to be em­brased and followed: that hath such heauenly doctrine in it? what execrable wretches are these, that woulde make [Page 220] Christes bodie, (which is most holy and glorious and is in Heauen on the right hand of God the father,) to be deuou­red of Dogges and Swine. If such leaue not to allure and leade the ignorant from the trueth, and forsake not their abhominable papisticall Religion and doctrine betymes, I feare thy shall haue their portion with Dogges, Swine, Owles, and Gotes, in the endlesse and vnquenchable fire of Hell: from whence neyther the Pope nor their Christ of bread shall euer be hable to deliuer them.

Marke how Diuelish and detestable Maister Harding writes in the defence of this doctrine of Transubstantia­tion? at the Supper of our Lorde (saith he) ministred in the Catholike Church, In his confut. of the Apol. by Priests rightly consecrate, there is the true and holy bodie of our Lord and Sauiour giuen and re­ceiued: be the receiuers beleeuing or not beleeuing.

If this be true that M. Harding sayth, then it skilles not, whether we beléeue in Christ, or no: so that we may once get it into our mouthes and eate it. But S. Augustine and other ancient writers are of a contrarie opinion to M. Har­ding. For he saith▪ Quid paras dentem & ventrē, crede & man­ducasti. August. in Ioan. tract. 25 Why prepares thou thy tooth and thy belly, beleeue and thou hast eaten. Thus by S. Augustines rule, beliefe is chiefly required to the receiuing of the Sacrament, though M. Harding makes no accompt whether we beléeue or not. S. Cyprian calleth the Sacrament, Cibum mentis non ven­tris, the foode of the minde or Soule not of the belly. Tertullian sayth, Christe must be deuoured by hearing, chewed by vnderstanding, and disgested by fayth. Saint Augustine sayth, To beleeue in Christe, that is the eating of the bread of lyfe. And he saith also, Vnlesse yee eate the fleshe of the Sonne of man, and drinke his bloud, yee shall haue no life in you. Christe seemeth by these wordes sayth Saint Augustine, to commaunde vs to doe an horri­ble wickednesse, for it is an horrible matter to eate mans fleshe, or to drinke mans bloud. Therefore this is a figure commaunding vs to bee partakers of Christes passion: and [Page 221] comfortably to laie vp in our minde: that his flesh was cru­cified and wounded for vs.

Therefore the eating of the Sacrament or Christes body with our mouthes (as Maister Harding doth dreame) is not to eate Christes fleshe and drinke his bloud, for this holy Sacrament of Christe supper is the foode of the soule not of the bodie, and as the bodie hath a mouth whereby it dothe féede Corporally, so hath the Soule a mouth whereby it doeth féede Spiritually, which mouth of the Soule is faith, and as our bodies are fedde and norished by eating of meate, so are our Soules fedde and nourished by beléeuing in Iesus Christ.

For if there be none other eating of Christes body wher­by we shall haue eternall life, but only by the fantasticall & fleshly eating with our mouth and téeth: then how can the holy Fathers in the old time before Christe, be saued: as Abraham, Isaac, and Iacob, Moses, Dauid, Samuell, and o­ther of the holy Prophetes, that neuer did eate the Sa­crament with their mouthes & neuer knew it? There haue bene a great sorte of godly Martirs, yong christian childrē, besides the théefe that died with Christe on his right side, whome Christ promised that he should be with him in Pa­radise,Luke. 23. that haue not with their mouthes eaten this Sacra­ment: yet I trust fewe will therefore saie that they are al damned. But if this eating of the Sacrament with the mouth as M. Harding saith, and many of you beléeue, be the true & perfect eating of y^e body or flesh of Christ: then there is none other shift, but they all must néedes be dāned. As it appeareth by Christs owne words, for he saith, vnlesse you eate the fleshe of the Sonne of man & drinke his bloud, Iohan. 6. ye haue no life in you. Hereof we must néedes cōclude, (if your Romish religiō & doctrine be true, that Abrahā, Isaac, Iacob, Moses, Dauid, al the Patriarkes & Prophets and other holy men, & al y^e godly Martirs, al yong children, yea & the théef [...] that Christ promised to be with him in Paradise, y^t neuer did eat or receiue the Sacrament with there mouths, haue [Page 222] no lyfe but are vtterly damned for euer. Which no true Christian will beléeue. Therfore if you will néedes beléeue the Popes Transubstantiation, and that the Sacramentall bread is turned into the body of Christ, and that if you eate it with your mouth & champe it with your téeth that then you eate the very bodie & flesh of Christ: then you must also beléeue that al these holy men, martires, yong children, and the théefe that neuer did eate it with their mouthes, are dā ­ned. Which Diuelish and most vntrue doctrine I hope you wil beléeue no longer, but if you do, yet we will rather be­léeue they are saued, & that your Diuelish doctrine of Tran­substantiation is altogither false. Thus you may sée into what a great mischiefe & inconuenience you are driuen by beléeuing that the Sacramentall bread is the very body of Christ. And now marke well, how you are brought into an other maruelous mischiefe and inconuenience by this your Romishe doctrine. Christ sayth, Whosoeuer eateth my flesh and drinketh my bloud, Iohan. 6. hath eternall life, and I will rayse him vp at the last day. Now if your eating of the Sacrament with your mouth and téeth, and your drinking of the wine, is the right eating and drinking of the bodie & bloud of Christ: then Iudas is saued, for he did eate & drinke it, and Iewes, Turkes and the Heathen worshippers of I­dols shalbe saued, if they once catch holde of your bodie of Christ and eate it, yea and the little Mouse shalbe saued if she catch it and eate it, (for I dare say for hir that she nei­ther beléeues in Christ, nor would beléeue that it were the bodie of Christ, but a péece of bread or a cake, for if shée did thinke it were the bodie of a man shée would not come so nie it.)

Thus if it be the very bodie of Christ, and be truely re­ceyued whether one beléeue in Christ or not, then the grea­test Infidels, Idolaters, Tirants, and the most wicked per­sons on the earth, yea and the Mouse, the Dogge, or any o­ther beast, (if they may once get this your Christes bodie into their mouthes & mawes,) are sure to be saued, & Christ [Page 223] will raise them vp at the last day, for Christ saith (as it is before) whosoeuer eateth my flesh and drinketh my bloud, hath eternall life, and I will raise him vp at the last day. And so by this your true & reasonable doctrine, Christ will raise vp Mise and Dogges that haue and shall eate your Sacra­ment, at the last day, and also by this meanes the théefe is damned that Christ said should be saued, and Iudas is saued that Christ saide was damned.

When you haue red this, may you not be ashamed, that euer you gaue such credite to this vile & Diuelish doctrine of the Romish Church. Yes verily, if you haue any wit or reason, but especially any sparke of the grace of God.

Sée hereafter I praie you, how Christes doctrine and your Romishe religion agrées in this point, forsooth euen as it doeth in all the rest. Christe sayde, I am the liuing bread that came downe from Heauen, but cleane came:Iohan. 6. and quite contrarie, you saie that your earthly dead bread, is Christ that went to Heauen, for I am sure, that the bread that you make your Christes bodie of, was neuer in Hea­uen), therefore your bread neuer came from heauen, and so your bread can not be the bodie of Christe), for that hée sayth, I am the liuing bread that came downe from heauen. And so your dead bread can not be the bodie of Christ. And now bycause it can not be the liuing bodie of Christe: it must néedes be a dead Substance or péece of bread. There­fore be no longer allured by the Romishe Religion, that teacheth you thus falsely and vnreasonably, that the Sa­cramentall bread by their consecrating of it is the bodie of Christ, but beléeue as the Gospell doth tell you, the Apo­stles do shewe you, as Saint Steuen doth learne you, and as your Créede doth teache you, that the bodie of Christe is now in Heauen, on the right hande of God the father, from whence hée will come to iudge the quicke and the dead.

And if these be not sufficient to persuade you that he in his bodie is in Heauen and no where else, you shall heare [Page 224] the opinions of auncient, godly and learned men, therein. S. Augustine saith,August. in Iohan. tract. 8 Ibat per id quod homo erat: manebat per id quod Deus erat, &c. Christ departed by that he was man▪ but abode by that he was God: he departed by that that was in one place: he abode by that that is in all places. Fulgentius writes as followeth concerning Christes absence and pre­sence.Fulgen. ad Regem Tra­sym. lib. 2. Secundum humanitatem suam localiter erat in terra, &c. Christe according to his manhood he was placed in earth: but according to his godhead he filled both heauē & earth. The manhood of Christ is contained in place: the godhead of Christ is infinite and in all places. The fleshe of Christ is doubtles locall or in place: the godhead of Christ is for euer in euery place. There remained still in Christ the infinite godhead: there was receiued of him a locall manhood: how ascended he into Heauen, sauing he is very man contayned in place? how is he present with the faithful, sauing he is in­finite and true God? And last of all he saith, Vnus idemque Christus secundum humanam substantiam, &c. Christ being one according to the Substance of his manhead, was absent frō Heauen when he was in earth: and he forsooke earth when he was in heauen. Now if we may beléeue Christ, if we may credite our Créede, if S. Steuen said truly, if S. Paule be true of his worde. If Tertullian, Cyprian, Augustine, Chryso­stome, and this Fulgentius, with many other godly fathers and learned writers haue not fabled herein: then surely the very body of Christ, that died on the Crosse, is at this pre­sent time in heauen on the right hand of God the Father, & neither here on earth nor any where else, though the Pope and his Parasites tell vs that he is here.

But marke further & you shal sée how learnedly & clark­ly M. Hard. goeth about to proue this turning of a cake in­to Christ. Who saith, that Christ made his Apostles (saith M. Iewel) misteriall Spirits, Iewel in defē. Apol. pa. 259. saying▪ Do this (wherein is con­tained make this) in my remēbrance, saying a litle before, that Christe was a Priest, and consecrated as a Priest, as S. Hier. dothe witnesse, that as Melchisedech in foreshewing [Page 225] the figure of Christ had done, Panem & vinum offerens, ipse quoque veritatem sui corporis & sanguinis representaret. Christ himselfe also should make present the truth of his body and bloud. To whom that famous and learned man M. Iewell late Bishop of Sarisburie, answeared as followeth, Is re­presentare Latine to make present M. Harding? what Gram­marian euer taught you so to say: or what making finde you in this worde? as you tender your credite, tell vs who euer spake such Latine: or out of such Latine made suche English? if you can shewe vs no better Author, wee muste needes thinke it is your owne, &c. but that representare should signifie, eyther to make Christes bodie, or to make it present, no man I trowe euer durst to say so but Maister Harding. In these woordes doe this, you say is conteyned make this: doth Christ bid you to make this in deede Mai­ster Harding, and what this I pray you would you make? ye will say Christes bodie, but Christes bodie as we beleeue is made already and needeth no newe making at your handes. But you will say you will make Christ in remem­braunce of Christe. All this is meere follie, for euery way yee tell vs you make Christ. Presume not Maister Harding to make him that made you, it is inough for Stella clerico­rum, to say, qui creauit me, &c. he that made me hath gy­uen me power to make him, a Priest is his makers maker. (by this meanes the Prieste was before he was, and God was not God when he was: oh abhominable doctrine) But God hath made Hell fire to the destruction of all them that yeelde their mouthes to speake suche blasphemie. Thus Maister Iewell answeared and confounded Maister Harding, that so foolishly and falsly did expound and wrest the wordes of Christe for the making of Christ of a péece of bread.

Marke further howe learnedly and truely Maister Harding commendes and extolles the Masse vpon whose wordes Maister Iewell wryteth as followeth.Iewel. in defē. Apol. pa. 276. M. Har­ding (sayth he) maketh as though in their Masse, the Lords [Page 226] banket is so purely, finely, truely, and so delicately drest, and that it is such a feast for the people, as the lyke is not in any thing else, saying, let this banket be dight as it ought to be, let the best dishe be made readie, &c. Good Chri­stian reader (sayth Maister Iewell) the best, the whole­somest, the most pleasant, and most comfortable dish at this table, is the death of Christ, that lambe of God that hath ta­ken away the sinnes of the world. Thus Christ himselfe the maister of this feast, hath willed vs to dresse this dinner, Do this saith he in the remembraunce of me. Likewise Saint Paule sayth, as often as ye shall eate of this bread, and drink of this cup, yee shall shewe forth and publish the Lordes death vntill he come. This banket therefore is not the out­warde or bare Sacrament. And as it is alleaged out of S. Ambrose, this banket is not the bread (of the Sacrament) that passeth into the belly, but the bread of euerlasting life, which relieueth the Substance of the Soule, &c. Like­wise Saint Augustine sayth, hee that is blinde in his harte within, seeth not Christe that is our bread. And is he bles­sed? no man will so saie, vnlesse he be one as blinde as he. And so Maister Iewell goeth on and sayth. But what ma­ner of feast is it that M. Harding prepareth for the peo­ple? how is it seasoned? how is it drest? firste by vncurte­ous and vnciuile dealing, he withdraweth the one halfe, that is the cup of the new Testament, and reserueth it seue­rally to him selfe. And yet he woulde make the people be­leeue, they haue the whole. And this doth he when he hath the greatest companie to sup with him, & when his feast is best furnished, otherwise he suffreth his guestes to stand a­loofe, & he consumeth all his prouision himselfe alone. Nei­ther hath hee any thing to set before them, sauing onely a cold surcharge of dead shewes and dumbe Ceremonies. The poore people heareth nothing: vnderstandeth nothing: ea­teth nothing: drinketh nothing: tasteth nothing: they pu­blish not the Lords death: they know not the Lords supper. Suidas. To such a bāket Pasetes the Iugler vsed sometimes to cal his [Page 227] friendes, there was great varietie and plentie of all maner of meates and drinkes the table full: but when anye of the guestes would haue touched any thing, it vanished sodainly away and was turned to nothing: and so when their eyes were ful, they put vp their kniues & rose an hungred. Euen thus M. Harding feedeth and feasteth the people of God with shewes and Ceremonies, & suffers them in the meane while to sterue for hunger, Euen as the Prophet sayeth, Esai. 29. it shall be like a dreame of a hungrie man, beholde he eateth and maketh merrie, but when he is awakte his soule is emp­tie. Thus excellently and most truelye hath that famous learned Bishop M. Iewell compared your great and wor­thie feast in the Masse whiche M. Harding so highly com­mendes, and maintaines, to the feast of Pasetes the Iugler.

Your Romish religion is so fond, childishe, & false, that it bewrayeth it selfe, and hir champions that séeme to de­fende hir, doe wounde hir and quite ouerthrowe hir, and the more they approue hir, the more they disproue hir, for though M. Harding doth praise his Masse to be such a mar­uellous and godlye feast, yet it appeares that the maister of the feast is but a very churle, for (as M. Iewell sayeth) he hath none to his feast or dinner but himselfe: but Christes Supper (though M. Harding commendes it not) was more like a feast than your Masse, for he did not eate his Supper by himselfe, but he bad all his Apostles to it (yea Iudas his enimie that betraide him, and all) and they did eate & drinke with him, and he deuided both the breade and wyne among them: but the Priest at the Masse, though he breake the bread, yet he eates and drinkes al himselfe. Therfore if the Masse be a feast, it is not onely a churles feast, but also it is quite contrarie to Christs feast, as before is well proued. Therefore in all things the Papistical religion and doings be quite contrarie to the doings of Christ.

And for that in many places before, it appeareth that your Romish religion doth ouerthrowe it selfe, euen so I will nowe by your Doctors owne doctrine, ouerthrow your [Page 228] Christ of bread. It is concluded in a Booke called Antidi­dagma, lately set forthe by the Chapter of Colain, that the bare wordes of Christes institution without the wordes of the Canon of the Masse, are not sufficient to make con­secration. If this bée true, then Christ dyd not consecrate the breade and wyne, bycause the Cannon of the Masse was not then, nor of a good whyle after. And you saye that before the consecration the breade is not the body of Christ, so that for want of consecration, Christ dyd not make the breade his bodye, and bycause your Priestes makyng of Christes bodye dependes wholly of Christes making the breade his bodye, for that they claime to do as he did, and by the wordes that he spake, therefore they doe not make the breade Christes bodye, bycause Christ made not the bread hys bodye: and thus by your owne doctrine, your chan­ging of the breade into the bodye of Christ, is cleane o­uerthrowne, and therefore it must néedes bée breade still, and so they teache you falsely, and you beléeue falsely that the Sacrament after it is consecrate, is the body and bloud of Christ.

Iewel in de­fen. Apolog. pag. 314.Marke further of the goodly doctrine of your Romish doc­tors in this point, Clemens that they will call the Apostles fellow sayth, Let no Mise dung be founde among the frag­ments or peeces of the Lords portion (meaning the Sacra­ment) if Clemens said so, then he did not it to be the body of Christ. For the glorious body of Christ is not nor will bée where such filth is. The Glose also saith, that the bodye of Christ may be vomitted vp againe. O horrible wordes, not méet to be named or once thought, though y^e priests Christs body of their owne making may be vomitted vp, yet we are sure that the body of Christ which is in heauen, will suffer no such absurditie.

And as this their doctrine is absurd & wicked concerning their transubstantiation of the bread into y^e body of Christ, so is the doings & superstitious ceremonies of the Priest in saying of the Masse (and celebrating as they call it) of their [Page 229] said body of Christ as fond and ridiculous, as may appeare by their duckings, turnings, crossing, lycking, and feyned sléeping, with many other such toyes, with the childish and ridiculous garments and attire that he then weares, drest more like a player than a Priest.

But Doctor Durand sets out the Priest then as though hée were in his complete harneys. Who sayeth as follow­eth. His Amys is his heade peece, Iewel in de­fens. Apolo. pag. 399. his Albe is his coate of male, his Girdle is his bowe, his Subcingle is his quiuer, his stoale is his Speere, his manyple is his Club, his Chyseble is his target, and in the ende he sayth, these be the peeces wher­with the Bishoppe or Priest must bee harneyssed, that will fight agaynst Spirituall wickednesse. Muste not thys bée bothe a holye and strong harneys, the Diuell dare not come néere hym that hath all thys on his backe. If the Diuell wyll bée afrayde, it must néedes make him flye a­waye for feare.

I remember that Saint Paul telles vs of a harneys for vs to weare to resiste our spirituall enemye and the fyrie Dartes of the Diuell,Ephes. 6. but among all hys harneys hée names not one iotte of the Priestes harneys that hée weares at Masse. Whose wordes are these. For this cause (sayeth he) take vnto you the armour of GOD, that ye maye bee able to resiste in the euyll daye, and stand per­fect in all thinges. Stande therefore, your loynes gyrte aboute with veritie, hauyng on the breast plate of righ­teousnesse, and shodde with shooes prepared vnto the Gospell of peace, aboue all take to you the shielde of faythe, wherewyth yee maye quenche all the fyrie Dartes of the wycked. And take the Helmette of sal­uation and the sworde of the Spirite, whiche is the word of GOD. And praye alwaye wyth all manner of pray­er and supplication, and that in the Spirite, &c. Loe here is not one worde of Doctor Durands harneys, ther­fore (if it be so good a harneys as he makes it to be) I muche [Page 230] muse that S. Paule did leaue it out and spake not of it: be­like either S Paule knew not of it, or he had forgot it, or else did mislike it: but bicause we are assured that the armour that S. Paule speakes of, is an olde auncient harneys, and is an armour of proofe, and this Doctor Durands harneys is but some coūterfeit & new made harneys, therfore y^e Popes Priestes were best to throwe awaye Doctor Durands har­neys, and to take S. Paules sure armour of prooffe.

Marke I beséeche you to what streites the Popes Doc­tors are driuen, for the prouing of this their transubstantia­tion, and changing of the bread into the body of Christe, and yet it will not be, nay they are vanquished with their owne argumentes. For they saye that the body of Christ in the sacrament,Iewel in de­fen. Apolog. pag. 92. hath neither forme, nor proportion, nor limita­tion of place, nor distinction of partes, and is neith [...]r highe nor lowe, long nor short, thicke nor thyn, and yet for all this saying, many of you beléeue firmely that it is the very body of Christ, truely if it be so, it is the strangest body that euer I hard of, if they make Christ body such a body, but for ma­ners sake, he were as good haue neuer a bodye. This your Christes body is such a body by their saying, that none can sée it, féele it, heare it, nor perceiue it: and so within a whyle they will make (I hope) that not none will beléeue it, and when none beléeues it, then farewell the Masse the flowre of your follio. I haue heard diuerse of you say, y^t they would desire no better iudge than S. Augustine, well I am content, S. Augustine shall be iudge, but when you haue heard hym speake, I feare you will not like his iudgement. But if S. Augustine or any other shoulde say that the body of Christ may be without shape, proportion, qualitie, quantitie, or be without place, I would saye then that neither he nor they were worthy to be counted to be learned, or at the least wel learned. Nowe let vs heare what S. Augustine saith in this case.August. ad Dardanum epist. 57. These are his wordes, Spatia locorum tolle corporibus, & nusquam erunt, & quia nusquam erunt, nec erunt, &c. Take away (sayth he) from bodyes limitation of place, and the bodyes [Page 231] will be no where, and bicause they be no where, they wil be nothing. Take awaye from bodyes the qualities of bodyes, there will be no place for them to be in, And therefore the same bodyes must needes be no bodyes at al. And now by­cause that which you call the bodie of Christ, hath neither quantitie, qualitie, nor place, neither proportion of a body: Therefore by Saint Augustines iudgement, it is no body. And if it be no bodye, then it muste be bread, or else it must néedes be nothing, but I truste you wil not say, that it is nothing, y^t the Priest doth consecrate, or that it is nothing that he doth holde ouer his head. Therefore you were beste to take and vse it, as Christe by his Gospell hath appoin­ted, and as he himselfe did vse it: and so you shall haue it, (thoughe not Christes very bodye) yet a worthye some­thing, that is, a holye Sacrament, a pretious pledge, a singular seale, a soueraigne signe, and a most comfortable remembraunce of our redemption and saluation by the passion and death of our Sauiour Iesus Christe the sonne of God.

Marke I beséech you how wide they wander that walke in a wrong way. Was there euer any thinke you, did so grossely, so fondly, so vnlearnedly, and so vntruely applye the sacred Scriptures as Maister Harding one of the Cap­taines of your crue hath done, for the prouing of this your Transubstantiation, or changing of the bread into the bo­dy of Christe? I thinke but a fewe: For he saith,Confutati. Apolog. That the sonne of man came not to destroy but to saue: That is, He tooke breade and wine and turned them into his bodie and bloude, aduauncing these (creatures of breade and wine) to a muche excellenter condition (than they were before) but so as they shoulde lose none of their former vertues, (but that they shoulde haue stil their colour, thicknesse, waight, tast, and all other their accidents.) And these their accidentes forsooth were the thinges that Maister Harding saieth that Christe came to saue. Oh that euer a man that hath lear­ning and knowlege, discretion, wit or vnderstanding, and [Page 232] that professeth himselfe to be a Christian, shoulde either in earnest or in bourde write or affirme any such thing, for Christ came to saue (mans soule) that was lost. Math. 18. But now let vs weigh to what more excellent condition or state y^e bread & wine is brought more than they were before? (vnlesse he ment they were changed into a sacrament, which is not the marke he here shootes at,) they haue the same colour, taste, weight, bignesse, smel, fashion, nature & vertue of bread and wine as they had before. And this he saith Christ came to saue, (for feare belike they should al else haue flowne or gon away.) But would al these haue remained stil if y^e substance of bread & wine had bin gone? can a man take a pot, & leaue the weight, y^e colour, the bignesse, y^e thicknesse, the length, y^e bredth, & the fashion behinde? this passeth all Aristotles lear­ning: no, no, if you take away the fire, you take away also y^e brightnesse & heate of the fire. For if the brightnesse, colour, and heate of the fire remayne, thē the fire remaynes also. Call you this changing of thē bread and wyne into a more excellent condition? or as you meane into a more excellent matter of substance? this your changing of the bread & wine into the body of Christ, and as you say into a much more ex­cellent condition, is lyke as thoughe one shoulde saye to a poore lame leane cryple, sytting in the colde with nothing but a shirte on his backe, sirra, by that time I haue sayde certaine words ouer thée, thou shalt be a goodly, strong, faire, and well liking King, and when he hath spoken the wordes, yet the colour, length, bredth, weight, proportion, fashion, lamenesse, leanesse, and the shirt, and all to sée to of the lame cryple is there as was before, doe you thinke the man is gone and left all these things behynde hym? you may make fooles beléeue so if you wyll, but I thinke if one aske all these accidentes, whether the lame cryple were gone or no, they woulde aunswere him and saye that the same cri­ple is there as he was before. Yea and woulde bée angrye with hym that made him such a King. He myght well say to him that made him such a King, but for the name of a [Page 233] King, he were as good be a poore lame leane cryple as hée was before, and myght also say that he coulde make such a King himselfe. Euen so the least childe that is, may quick­ly make suche a bodye of breade as you make. Therefore thinke not but that the substaunce of breade and wyne re­maynes still, though as Saint Augustine sayeth, they are changed into an other thing, which is into a holy Sacra­ment, which is a signe of Christes death, and a pledge lefte vs of Christ, that he will come agayne at the laste daye: and yet the verye substaunce of breade and wyne remaines still.

A garland of Iuie before it be hanged out of a tauerne, is nothing else but a garlande of Iuie, but when it is once hanged on a pole out of the Taruerne, then it is chaunged into an other thing than it was before, for it is a signe that there is wyne to sell. Notwithstanding it is styll a garland of Iuie. But if one woulde bée so fonde as to saye, that the same garlande of Iuie that hanges out of the Tauerne, is the verye wyne it selfe that is in the Tauerne, there is none woulde beléeue hym that is wise. Euen so I muste counte you most fonde and foolishe, that take the Sacra­mentall breade and wyne to bée the verye bodye and bloud of Christe, which are signes and tokens of the bodye and bloud of Christ. But some of you haue sayde (so fayne you woulde haue a Christe of a Cake) what? dyd not Christ at a marryage turne and chaunge Water into Wyne, and why myghte not he then turne the Sacrament in­to his bodye? forsooth and well sayde, you haue broughte such an argument for the prouyng of your Christ of breade, as I wyll desire none other for the ouerthrowing of your Christ of bread. Christ you say turned Water into Wine, Ergo, Christ turned the Sacrament into his bodye. If you coulde proue the one aswell as wée can proue the other, wée shoulde agrée better herein than wée doe: but marke howe your owne weapon y^t should wound your enemie doth kill your selfe. Christ by a wondeful myracle at a marriage [Page 234] in Cana of Galile, turned water into wine, (but the Pope and euery one of his Chapleynes tagge and ragge by your say­ings doe a greater myracle than Christ did, for they turne a péece of bread into the body of Christ. Nowe you shall sée whether Christes myracle and the Popes myracle are like or not: nay in all wyse mens eyes it shall appeare that Christes turning of the water into wyne was a great my­racle, but the Popes turning of bread into y^e body of Christ is no myracle: for the water that Christ turned into wyne, was very pure and good wine in colour, taste, and smell, and had all the qual [...]ties of perfect and excellent wine: but the bread after the Priestes (as they say) haue turned it into the body of Christ, is very bread still in colour, in smell, and in taste, and is neuer a whit changed, and hath all the quali­ties of bread as it had before. So that if Christ had turned the water no better into wine than the Priestes doe turne their bread into the body of Christ, the Iewes would haue drunke none of Christes wine, they woulde haue bidde hym drinke it himselfe, and might haue sayd but for the name of wine, one were as good to drinke faire water. But if the Priestes did turne the bread into the verye body of a man, with head, face, body, armes, legges and féete (as all men haue, and that we might sée it and féele it, as the Iewes did the wine that Christ made of water, then many woulde a great deale the better beléeue them. For séeing manye doe nowe beléeue them, a great sorte moe woulde then beléeue them. Which if they shoulde doe, yet for all that no godly or wise man woulde beléeue that it were the verye bodye of Christ, but y^t it were some other fantasticall body wrought by the power of the Diuell. For thoughe by myracle one creature may be changed into an other contrarie creature, as Christ turned water into wine (which were two con­trarie creatures,) yet a creature by any meanes can not be turned into Christ our Creator, both God and man. But whereas Christ turned water into wine, that is one crea­ture into an other contrarie creature, the Priestes woulde [Page 235] make vs beléeue that they turne a creature which is bread, into Christ which is no creature but God & Mā, & the sonne of God creatour & maker of al things. So that Christes bo­dy cānot be made of bread nor of any other thing, for Christ is the Sonne of God, and was not made, but was begotten by God his Father, and was conceyued by the holy Ghost, and borne on the virgin Marie. Therefore let it neyther sinke in your mindes, that a péece of bread or a cake can be turned into the bodie of Christe, nor that the bodie & bloud of Christ is to be eaten and drunke with our mouthes, and so to be conueyed into our bodies, as other meates and drinkes are, but they are onely foode of the Soule, and must be eaten and drunke of the same by faith, as before is de­clared.

If the Canibals are to be abhorred, bicause they deuour and eate mans flesh, their enimies whome they take in the warres: are not you then much more to be detested, that are not ashamed to eate and deuoure with your mouthes and téeth the very bodie of Christ your great & high friend, the onely Sauiour of all the worlde?

Bels Priests were much more to be commended than the Popes priestes,The storie of Bel. and were not such Caniball rauenours as they be, for they did honor their God Bell, and did but eate his meate from him: but the papisticall Priests after they haue honoured the bodie of their Christe, they eate him cleane vp & deuoure him. Are not these fellowes woorthy to haue a Christ, that after they haue honored him a litle do then eate and deuoure him? that he shall neuer be séene a­gaine?

If a King Cyrus did put the 70. Priests of God Bell woor­thily to death for eating their Gods meate from him: sure­ly then our Quéene might more lawfully put the papisti­call Priests to death that eate and deuoure vp their Christ himselfe.

But the Priestes haue none other song but this, Christ sayd, This is my body, therfore it is the bodie of Christ▪ Math. 26. and [Page 236] Christ bad them eate it, and therfore according to Christes commaundement they eate the bodie of Christe: well the meaning of those wordes and what is the true eating of Christes bodie, is sufficiently expressed before, but to driue you cleane from this grosse and absurde errour, marke wel these reasonable argumentes following. As Christ did say this is my bodie,Iohn. 14. so he said, I am the waye, &c. yet wée must not thinke therefore, that he is a very waie that leades vs from Towne to Towne: or that wée muste treade or goe vppon him when wée walke or goe to any place: as the proude Persian Prince Sopores vsed to treade on a Kings backe when hée got vp vpon his Horse. But as this wor­thie Sacrament doth signifie Christes bodie, which by his death hath redéemed vs: Euen so Christe is our Spiri­tuall waye, by whome we must go to Heauen. And as our common wayes leades vs in our earthly trauell, to the place wée determine to go: so Christe doth onely lead and direct vs in our Spirituall iourney to Heauen.

Christe also saith, he is the light of the worlde. If wée shoulde take these wordes litterally and as they are spo­ken,Iohn. 8. then wée might say that Christe is the Sunne that shineth dayly vpon vs, for the Sunne is the chiefest lighte that wée in this worlde doe sée by, and without it we could not so perfectly direct our iourneis in this worlde as wée do. But Christ doth not meane that he is the Sunne or a­ny suche light: But as the Sunne doth gyue vs light to direct our iourneis on the earth: so Christ being the Sunne of God, doth shyne and giueth vs our whole light in our Spirituall iourney to Heauen. And thus Christe is the light of the worlde, that in this worlde doth light vs to Heauen. Christe also sayd, I am the doore, but wée muste not thinke (though he sayde so) that he is a very doore,Iohn. 10. but in some respect is lyke vnto a doore, for as the righte and readie waie into a house, is to go in at the doore: so Christ is the very true doore of Heauen, by whome euery one [Page 237] must enter that shall go into Heauen. And as Christ cal­leth them Théeues that enter into the house any other waie, but by the doore, euen so they are Spirituall théeues and enimies to God, that goe aboute to enter any other waie into Heauen than by Christe the true doore of Hea­uen. And this is the true meaning of Christe that sayd he is the doore.

Christ also sayd, haue I not chosen twelue of you, and one of you is a Diuell? Iohn. 6. (meaning Iudas that after betrayed him) & if we may credite old wiues fables, the Diuell hath hornes and clouen féete, yet we must not thinke, (though Christ called him so) that Iudas was turned or Transub­stantiated into a Diuell, and had hornes and clouen féete: But as the Diuell is a murtherer and a betrayer of inno­cent bloud, so Iudas did resemble the Diuell in betray­ing his innocent maister Christe: and in procuring his death.

Thus you may sée that the wordes of Christ are not alwayes to be vnderstanded litterally as Christe spake them, no more ought those wordes spoken by hym of the Sacrament. But if all this that is sayde herein, will neyther satisfie nor persuade you, I woulde fayne knowe of you, whether the bread is turned into Christes bodie, that was vncrucified or that was crucified, if you saye it was his bodie that sate among his Disciples at his last Supper before hée was crucified, then how coulde he die on the crosse after, séeing his Apostles had eaten his bo­die before? If you saie, it was his bodie after it was cru­cified, that coulde not be, for when he brake the bread to his Disciples, he was not then crucified, therefore he could not gyue them his crucified bodie to eate, for then it was not crucified, for as one can not gyue to any baked bread before it bée baked, so Christe coulde not gyue hys cru­cified bodie to his Disciples before it was crucified. And thus euery way you are dryuen to a mischiefe.

[Page 238]There was a learned man (he was a maister of Arte at the least) chaūced to be at supper where I was with diuers other, who said then that he would proue by Scriptures & by learning, that the bread after it is cōsecrated by a priest, is the very bodie of Christ, the same that was borne on the virgin Marie: whome then I asked if he would stand to his worde, and he said he would: then I said to him againe, that I would eyther make him denie his worde, yéeld vnto me, or else hold his peace, for want of answere: who answered me againe (as it séemed) both proudely and disdainfully, say­ing that I was to yong a Scholler to do that. Then I sayd againe, if I do it not, then let all them at this table beare witnesse of it. And thus I began with him. I pray you sir how long is it since Christ was borne on the virgin Marie, and began in his humanitie? forsooth sayd he aboue fiftéene hundreth yéere since: you will denie this saide I, no that I will not saide he, for I can not if I would: then I answered him again, I feare either you wil denie it, or else hold your peace, which is as good as a grant, for qui tacet consentire vi­detur, you are not ignorant I am sure sayd I, y^t to morrow there wilbe many Masses sayd & song (though not in En­gland,) yet in Rome, Italie, Spaine, France and other places: that is surely so, said he: at the same Masses to morowe, said I againe, you are sure that y^e Priests will haue litle cakes, & vntill the Priests haue consecrated them they are bread, yea said he that is very true, but assoone as he hath conse­crated them (said I) then it is the very body of Christ, that I must néedes graunt sayd he: then said I to all them that did sit at the table, maisters I pray you beare recorde, this Gentleman said in the hearing of you all, that to morrowe the litle cakes before the priests consecrate them, be bread, and immediatly after they haue consecrated the same, they are then the very bodie of Christ. So that hereby he plainly affirmes, that to morow the bodie of Christ wilbe made of a péece of bread, or that a litle cake will become the bo­die of Christ, whereby the bodie or humanitie of Christe [Page 239] will begin to morrowe: notwithstanding he sayd as you did heare but euen now, that it is aboue fiftéene hundreth yéeres since the humanitie or the body of Christe first be­gan. Which when I had spoken, all they at the table did not only hold their peace, but also the sayd learned Gentle­man had neuer a worde to say. Wherein he did wisely, ra­ther to say nothing, than nothing to the purpose. And thus by this true argument he was confuted, that by false ar­gumentes thought to confute the trueth.

And if this argument will not suffice you with diuers before that are infallible, but that you wil néedes persist in your most grosse opinion, & beléeue that the Sacramentall bread is chaunged into the verie bodie of Christe, then I would faine know why the Priestes are allowed and doe vse to burne their bodie of Christ, when it doth putrifie, is mustie or waxe mowlie?Monumentes of the church. pag. 1330. (for they will kéepe him no longer than he is mans meate) which shewes that in continuance of time it wil putrifie & be mowlie or mustie: but what wise mā or what Christian can once think that y^e bodie of Iesus Christ, the Sonne of the Eternall God, the Sauiour of all mankind and the King of all Kings, that shall reigne in e­uerlasting glory, can putrifie corrupt, or waxe mowlie or mustie?

But I will go further with you, what is that is burned or that was burned when Pope Hildebrand did cast the bread his bodie of Christ into the fire, or whereof are the ashes that commes of that you burne, or that Pope Hilde­brand burned, eyther they must be the ashes of the body of Christ, or the ashes of bread. If they be ashes of the bodie of Christ, then why do they burne the bodie of Christe? and what wicked wretches are they that burne the bodie of Christ? no maruell though they burne the poore seruaunts of Christ, when they sticke not to burne the bodie of Christ himselfe. But if it be lawfull for them now in this world to burne Christes bodie whiche they make themselues: then it is as lawfull for God hereafter in the worlde to [Page 240] come to burne their bodies and Soules that hée made himselfe (farre inferiour to Christes bodie,) which I feare hée will, vnlesse they repent betymes this their maruel­lous abusing of the woorthy Sacrament (whiche Christe lefte vs for a memorie of hys death and Passion,) and for thus deludyng the people of God. And if they are the ashes of bread that is burned, then why doo they make vs beléeue that it is the bodie of Christe? but there are some of you so vnshamefast, y^t to maintayne your errours, haue sayd that neyther the bodie of Christe nor the bread is bur­ned, but the Accidentes, that is the whitenesse or colour, the roundnesse, the breadth, the thicknesse, the taste and the smell is burned, and thereof the sayde ashes came: that is very strange that a matter or Substance, (which is the ashes) should come of Accidentes. This is more than euer I knew, I haue heard that Accidents come of a matter or Substance, but not Substance to come of Accidents. If the Accidents were burned as some of you saye, then I would know whether the Accidents of Christes bodie or of bread was burned. If you saie they were y^e Accidents of Christes bodie that was burned, and his bodie is whole and sound and vnburned, then you haue drest Christe well in déede, you haue made Christe to haue a proper bodie, yea such a bodie as fewe haue heard of, for then the bodie of Christ is neyther shorte, long, thicke nor thinne, grosse nor leane, round nor square: and you haue made him also without weight, colour, taste, and smell, what a kinde of bodie haue you made Christ to haue, for want of his Accidents which are burned? there is not such a bodie to be found in all the whole worlde, as you haue made Christe, if you haue bur­ned al these his Accidents from him. If you say you burned the Accidents of bread, as the roundnesse, thicknesse, thin­nesse, weight, taste, smell and colour, and left the bread re­maining vnburned, thē you burned no part of the bodie of Christe, & so your Sacrament was not the bodie of Christ. But I would very fayne sée that bread that you drest in [Page 241] that order: it woulde be a strange cake if one might sée it, that hath neither colour, taste, smell, thicknesse, length, breadth, nor weight, such a péece of bread or cake was ne­uer yet séene nor neuer will be. You may sée what mis­chieues, incōueniences, and impossibilities you bring your selues into, with maintaining your most false and grosse o­pinion of Transubstantiation. So that whether you burne the bodie of Christ or the bread, or those Accidents either of the bodie of Christe or of bread, you are confounded, & your Christ of bread cleane lost and vanished, and your Christ of bread proued nothing but bread, & so you do honor, worship, knock and knéele to a cake or péece of bread, whiche must néedes be most wicked and detestable idolatrie.

And further, if you saie you burne but the Accidentes, so mighte Iosias also saie, when he burned the Priestes of Baal on the Altars whereon they committed Idolatrie, that he did not burne the Priestes nor hurte their bodies,4. Kings. 23. for he burned but their Accidents, as their colour, their length, breadth, weight, thicknesse, thinnesse, sauour and suche lyke. So if the Quéenes Maiestie should burne these Missall Priestes, that make Christe and eate Christe, and if he once be past mans meate, burne Christe, (who hath as great authoritie so to do as Iosias had) shée might likewise saye their fleshe nor bodies were not burned nor hurte, but their Accidentes, as their length, breadth, thicknesse, thinnesse, weight, and colour, and such like: but if they were thus handled (though they woulde make vs beléeue that nothyng of the Sacrament is burned but the Accidentes,) they woulde then both beléeue and féele, that their bones, fleshe, skinne, sinewes, and all their whole bodies were bur­ded aswell as their Accidents.

Marke this also, if the bread bée chaunged into the bo­die of Christe by the Priestes consecrating it,Carion. Martinus Polonus. then why was the Emperoure Henrie the sixth, poysoned by ea­ting the bodie of Christ? and why was Pope Victor poiso­ned in his Chalice by drynkyng the bloude of Christe? [Page 242] is the bodie of Christe nowe so farre contrarie to it selfe to that it was before, and is nowe become a destroyer and killer of menne, whiche before was a helper and healer of men? a meruailous matter, when Christ was here on earth and his bodie not glorified,Iohn. 11. he raysed Lazarus from death to lyfe that had bene foure dayes dead: and now that he is in Heauen and glorified, his bodie hath poysoned and killed men that had lyued aboue thirtie yéeres, and so brought them from lyfe to death. Therefore how soeuer you haue vsed Christ amōg you, he is wōderfully changed. A man would thinke it had bene more likely, that Christes bodie (being so full of vertue and power as it is) that it should haue turned the poyson mixt with it, to the good na­ture and vertue of it selfe, and to haue preserued mens bo­dies: and not the poyson to turne Christes bodie into poyson and so to poyson or kill men.

Perhaps you will saie, that it was not Christes bodie that the poison was mixt withall, truely if you say so I be­léeue you, I allow his wit the better that he tarried not: it was time for him to be gone, for if he had tarried he had bin poisoned. But I pray you what was it then that the poison was mixt withall? you will not now for shame say that it was the accidents of Christes bodie, least you make Christ to haue such a strange bodie, or rather no bodie at all, as is before mentioned. Belike then it was the bread that was there before, for the one it must néedes be, for (what soeuer the Popes Doctors saie,) al learned and wise men affirme, that there can be no Accidentes without a Substance, and yong children that are but in the beginning of their Gram­mer can tell you, that an Adiectiue must néeds haue a Sub­stantiue: truly if the bread being the bodie of Christ and exalted to so high a degrée, did vnchriste himself, & was con­tent to become bread again, & to be poisoned to saue the bo­die of Christ frō poisoning: then it was the louingst bread, the friendliest bread, & a bread of the greatest consideration that I euer heard of: well in so doing I muste néedes saie, [Page 243] that the bread shewed Christ a verye friendly part: for if the bread had not come againe, then Christ himself had bin poysoned, and then he had dyed twice, & then the professors of the Gospell had bin vtterly vndone, for the Pope beyng [...]opercioner with Christ (hauing both one consistorie or seate of Iudgement) would haue claimed all by suruiuor, and so he woulde haue sit alone, and thereby he might haue sent the Diuels and the wicked to heauen, and the Angels and the godly to hell.

But if one shoulde aske you howe many bodyes Christ had, I am sure you will say he had but one, if you say true­ly: then if the bread were changed as you say, yet coulde it be but a péece of the body of Christ, or else Christ hath had at one time twentie thousand bodyes at the least, for I am sure there haue bin so many Masses at the least saide in one day.

Though this be sufficient that I haue alreadie spoken to any Christiā, godly, wise or reasonable man, that the bread is not, neither by any meanes can be changed into the body of Christ, yet I will go further with you: Suppose y^t Christ at his last Supper by these wordes (this is my bodye) dyd turne the bread into his very body, (which before is proued he did not, both by the scriptures, auncient Doctors and na­turall reason) yet therefore the Priestes are neuer a whyt the neare for the turning or changing of the breade into the body of Christ. For if he had done it, yet he gaue them no warrant nor commission to doe it. For where can you finde that Christ said, as often as any Priest shal pronounce and say these wordes ouer a white little cake, (this is my body) and shall blesse and consecrate it, that straight way the lit­tle cake shall be turned and transubstantiated into my very body, and the substance of the bread from thence forth shall be cleane gone, and my very bodye, fleshe, bloud and bone, that was borne on the virgin Marie my mother, shall re­maine there in the steade of bread. If you coulde shewe vs these wordes or such like spoken by Christ, then it woulde [Page 244] séeme that they had Christes commission so to doe, but they haue from Christ no such commission or warrant so to doe, (if Christ had done it as he did it not.) Therefore all the racking, glosing, and expoundyng of the some wordes of Christ, serue your turne neuer a whyt: all that Christ said therein to his Apostles was, doe this in my remembrance. So that neyther Pope nor Priest can haue anye more au­thoritie therein than the Apostles had themselues. There­fore the Priestes doe not onely most wickedly to make you beléeue that the Sacramentall breade is the body of Christ, which is but a signe or remembraunce of Christ and his death, but also both they and you committe moste horrible and abhominable Idolatrie, in knéeling to it and worship­ping of it.

If a great Lorde that loues me wel, being my maister, should deliuer me his painted picture (which were somthing more like him than a cake is like Christ) & say to me, when you looke on this my picture, in my absence, remember me: and then if I should when he were gone, shew the same pic­ture abroade, & say to euerye one that sées it, that the same picture is my Lord & maister himselfe that left it with me, and so make curtesie to it, and reuerence & honor it for the said Lorde, all that should sée me doe so, woulde not onely thinke I were starke mad, but also my said Lord & maister that loued me so much, would not be very wel content with me for taking and honoring that dumbe, dead, and sencelesse picture for himselfe, that he did leaue with me for a signe to remember him withal in his absence: besides that, I thinke he would dismisse me (as I were wel worthy) out of his ser­uice. Euen so all wise men may thinke y^t you are more than mad, y^t take a péece of breade for the body of your deare and louing maister and Sauiour Christ, and knéele to it and honor it for Christ: which he hath lefte you for a signe to remēber him withal in his absēce, & a pledge of his cōming againe. And doubtlesse he wil be very angry with you y^t so doe, & thrust you out of his seruice, that giue that honor to [Page 245] a péece of breade, that is due vnto himselfe, (vnlesse you re­pent and take it for a remembrance of him as he did leaue it for you.) Thus you may plainly sée that y^e words y^t Christ spake (this is my body) will not serue their turne any way to make the sacramentall bread the body of Christ: nay the Popes Doctors by tossing y^e same euery way for their tran­substantiatiō, haue brought themselues into such a maze or labyrinth, that they can not tell how to get themselues out.

I could haue helped the Pope to a better place of Scrip­ture than this for the making of Christes bodye: whereby Christ should not onely by expresse wordes haue allowed it for his bodye at all times, but it shoulde haue bene like the body of Christ, in substance, qualitie, & all other accidents. And that is this: Christ tooke a child and sayd, Math. 18. who so shal receiue such a little child in my name receiueth me. These are Christs very words, and woulde haue serued the Popes turne a thousand times better than y^e words y^t Christ spake of the sacrament at his last supper. But perhaps it may be thought, that by this word, whosoeuer, euerye one may doe it aswel as the Pope & his Priests, therfore it is not for his purpose. Yea but I could helpe y^t matter wel enough, for as much as the Pope hath power to expound the scriptures as he list, and that they shall haue none other sense than he will allow thē, then y^e Pope might haue said, y^t whereas Christ said, whosoeuer receiueth such a child in my name receiueth me, that is to say, whosoeuer of y^e Popes, or of y^e Popes Bi­shops, Abbots, or priests, receiueth such a child in my name, receiueth me. And thus y^e Pope & his Priestes whē so euer they would haue made the body of Christ might haue ta­ken a childe and said: In the name of Christ, I receiue thée, and then straight way, by Christes owne wordes, the same childe had bene Christ: And so they might haue allured & taught the people to haue knéeled to the same chyld, & wor­shipped it, and so to haue taken it for Christe (althoughe it were not.) And thus doyng they shoulde not onelye haue had a good commission frō Christ by special words so to do, [Page 246] but also the childe whom they made the people beléeue was Christ, should haue had the proportion, shape, forme, body, bones, fleshe, skinne, head, armes, legges, & all other mem­bers as Christ had. And therefore the Pope & his Priestes bée very farre ouerséene, that without any authoritie make the body of Christ of a deade péece of breade so farre vnlike vnto Christ, and might haue made it with Christes com­mission and warrant, of a liuing childe, that in all pointes (to the eye) is like vnto Christ. This had bin a finer, likeli­er, and more credible way, to haue made Christ of a lyuing body, than of dead breade. For if the people are so fonde to beléeue that a cake of bread is the very body of Christ, then they would (I thinke) quickely beléeue, that a quicke boy or childe, were euen Christ himselfe.

But though the Priest might make many beléeue that that same childe were Christ, yet perhaps the father of that childe would not beléeue it, but would say vnto the Priest, sir you make the people beléeue a false lye, for this childe is not Christ, he is my sonne, I begot him, and I am his fa­ther: Euen so might the Wafer maker say to the Priest, sir you are much deceiued, and deceiue the people also, this is not the body of Christ, it is a cake, and thereof I am ve­ry sure, for I my selfe made it. And though this had bene a more fitter text for the Pope to haue chosen, for the making of Christes bodye: yet if they had sayde the same wordes a thousand times ouer a boye, yet for all that he shoulde haue bene a boye still as he was before, (so the cake of breade is a cake of breade still, thoughe the Priest prattle neuer so much ouer it.) For as I sayd before, Christs words ought not alwayes to be taken litterally, but sometimes spiritu­ally: and so these wordes of Christ ought also to be vnder­standed spirituallye, and not as Christ spake them. For though Christ sayde,Math. 18. Whosoeuer shall receiue such a little childe in my name receiueth mee, he ment thereby, y^t who­soeuer receiueth such a one in his name, and doth any thing for him for Christes sake, he shall haue as great a rewarde [Page 247] therfore as though he had receiued Christ, or done y^e same to Christ himselfe. And he that receiueth the spiritual mē ­ber of Christe, he muste néedes receiue and entertayne the spiritual heade of that member which is Christ: but to re­ceiue Christ his owne person or verye body, none can doe, neyther can we haue the body of Christ presēt by any mea­nes before the last day, though you most fondly and falsely beléeue, that his body is presente here, and that the sacra­mental bread is turned into his body, which is sufficient­lye proued before to be a moste absurde, grosse, and wicked errour.

Therefore whosoeuer sayth there is no bread in the sa­crament, but that it is the bodye of Christ, beléeue him not,Dialog verit & consuet. In the Acts & Monum. Pag. 1331. for you haue heard plainely, that gods word, the Doctors, the auntient writers, our owne reason, our owne eyes, our nose, our tong, our fingers, and the silly mouse, do al agrée in one, and say that there is breade, and if you refuse so ma­ny sure and sounde witnesses so wel agréeing in their tale, and that wil lye for no mans pleasure, then cal the Sacra­ment it selfe to recorde, and it will tel you the trueth, who will saye vnto you if you aske it, I am grated with the téeth, I am conueyed into the belly, I perish, I can endure no space, I canckar, I bréede wormes, I am kept in a box for feare of bats, if you leaue me out all night I shal be de­uoured before morning, for if the mouse get me I am gone, I am breade, I am not the body of Christ, beléeue thē not. This and the rest that I haue written is sufficient to per­swade you from your grosse, senselesse, vnreasonable, and most wicked abhominable errour of your turning or chan­ging the sacramentall breade into the body of Christe, vn­lesse you are fully determined and purposely bent, to offēd God, and to deny and refuse Christe and his merits, and wilfullye and obstinatelye to withstande and resist the trueth.

It may be that some of you holde this most fonde and fantastical opinion, rather by the perswading of your fa­ther, [Page 248] mother, or some other of your speciall friends at these death, than for any trueth you know in it, or for any lear­ning you haue to defende it, at whose earnest request per­happes you haue made eyther a vowe, or sworne vnto thē that you would beléeue it as long as you liue, and that no­thing shoulde allure you from it. If any of you haue done so, as I thynke some of you haue done so, yet you ought rather consider the thing wherefore you sweare or make your vowe, than the partie to whom you sweare or make your vowe, and the trueth and goodnesse of the matter, not the affection you beare to the person. Bycause your father, mother, or some other of your dearest friends, beléeued all their liues, and their Fathers before them, that the breade after the consecration is the verye bodye of Christe, yet that makes not that therefore it is the bodye of Christe, the heathen, and their Fathers, grandfathers and greate greate grandfathers before them doe, and haue moste wicked worshipped Idolles, yea and perhappes some of them at their deathes haue made their children or o­ther whome they loued, to vowe or sweare vnto them, that they shoulde neuer forsake or refuse to worship theyr Gods or Idols, and that they shoulde by no meanes be­come Christians: yet this is not a sufficient argumente, to proue that therefore their Idols were Gods and oughte to be worshipped? or saye that therefore they shoulde kéepe their othe or vowe, to take their Idols for Gods and wor­ship them, and not to become Christians.

If one that hath bene a théefe all his life shoulde at his death saye thus to his sonne, come hither my childe and marke well my wordes, I haue bene a théefe all my life, I haue founde it a verye good trade, and I haue liued plentifullye and pleasauntlye withall, therefore my sonne I charge thée on my blessing, that thou vse the same trade all thy life: shall this théeues childe, thinke that thefte is a good and honest trade, bycause his Father vsed it all hys life? and play the théefe and steale as long as he liues, [Page 249] for feare of loosing his fathers blessing? that were not méet: no more ought you to beléeue that a Cake of breade is the verie bodie of Christ, and to knéele to it and worship it for Christ, thoughe youre Father or mother beléeued so, and worshipped it, and though they at their death charged you of their blessing, so to doe: it is better for you to lose youre Father and mothers blessings, to haue the blessings of God, than to loose the blessings of God to haue the bles­sings of your Father and mother: neuer feare to breake your vowe or promise made to your earthly Father, if the kéeping of them will displease your heauenly Father: regarde not mans doctrine vnlesse it agrée wyth Gods do­ctrine: care not for mans commaundemente vnlesse it a­grée with Gods commaundement: and wey not what man doeth charge you, as long as GOD doeth not charge you.

Therefore how farre wide are you? howe bewitched are you? howe daungerously walke you? and as Saint Au­gustine sayeth, In what a miserable bondage of the Soule are you? that take the thing that doth signify, for the thing signified: that take the Sacramente, for the thing that is signified by the Sacramente: and that take a deade earthy péece of breade, for the heauenly and liuing body of Christ? And also what horrible Idolatrie doe you committe, how derogate yée the merits of Christ, and how greatly do you offende the Maiestie of God? that knéele too, honoure, and reuerence a Cake of breade, in the stead of Christ the very son of God?

Did not y^e children of Israel highly displease God,Israel. which (immediately after he had so wōderfully deliuered thē out of Egipt frō their enimies) did make a golden Calfe: and daūst about it▪ saying,Exod. 20. These be the Gods that brought thee out of the land of Egypt? yes truely, and Gods wrath being kindled againste them, he worthylye therefore plagued them. And whosoeuer thinkes that they therefore, dyd [Page 250] not iustly deserue the plagues & curses y^t god sēt vpō them, are more sencelesse than swine, & more brutish thā beasts, And I thinke that none of you to whom I write this per­swasion, but wyl saye that they deserued the same, (yea if they had bin greater and moe:) for that they did forgette God so quickly, that miraculously deliuered them so late­ly, committing suche wicked Idolatrie to a deade image of a dumbe and senselesse beaste, that coulde doe them no good, in steade of honoring the liuing God that had done so muche for them: and bycause they did attribute theyr de­liueraunce out of thraldome which they suffred in Egipt, to the Image of a Calfe, which none but their liuing and lo­uing God did or could do. And further I thinke you wold not be content with them, that shoulde say you like wel of their worshipping of that golden calfe: And as you thinke not wel of their doings therein: So we can not like well of your doings herein, for as those wicked and rebellious Iewes moste falselye and abhominably did attribute the wonderfull deliueraunce out of Egypt to a molten image of mettal, and did worshippe the same which had neither life nor soule: So you most wickedly and Idolatrouslye do worship and honor a péece of breade that hath neither life nor soule, and do say, this is the verye body of Christe, the sonne of God, that was borne on the Uirgine Marie, which hath brought vs out of the spirituall bondage vnder y^e wic­ked Pharao the Diuel, and that hath saued vs by his death from endlesse damnation.

Doe not you here make a cake or a péece of breade that hath neither life nor soule, to be Christ the sonne of God? y^t hath deliuered you out of Hel, as these fond foolish Iews did make a dumbe and dead golden Calfe to be the liuing God, that brought them out of the land of Egipt? Yes veri­ly, and thereby you make that the cake hath done more for you, than the golden calfe did for them, for their bodies on­lye were deliuered out of a shorte thraldome in Egipt: but bothe youre bodyes and soules are deliuered oute of the [Page 251] endlesse tormentes in Hell. So that hereby you approue, that the Cake (whiche you say is the very body of Christ, and Christ is our onely redéemer out of hel) hath done more for you than the Iewes coulde attribute that the golden Calfe hadde done for them. And as they honored the gol­den Calfe for their God, so you honor the cake of bread for your Christe.

O howe witlesse and senselesse are you? can any of vs that are liuing soules, and made to the Image of God, bée equall wyth Chryste the sonne of God? no truly: and then can a péece of breade be Christ, that is a dead and senselesse creature, and that God hath made for vs to eate? no it is impossible.

Therfore, as the Iewes were worthily plagued for go­ing from the word of the Lorde, in committing suche wic­ked Idolatrie to a golden Calfe: euen so assure your selues, for your contemning and refusing the Gospell, and for com­mitting this moste detestable Idolatrie to a Cake of bread (making it your Christe) that you shal receiue the gréeuous plagues before rehearsed (or greater) in this world, and af­ter your deaths, euerlasting torments in hel fire: suche, as no tong can expresse, or hart can thinke, vnlesse you repent vnfainedly, flye from your Romish doctrine moste spéedily, and embrace Christes Gospel right thankfully, (whiche is the pure doctrine of Christ and law of God, thoughe many of you moste blasphemously call it Heresie.) Therefore right earnestly I desire you, and most humbly beséeche you to cease from worshipping a Cake on earth, and fall to the honoring of Christ in heauen.

Thus you maye sée, if you wil sée, that youre Popishe Masse, and your Transubstantiation or turning or chaun­ging of the bread into the body of Christe, by Gods worde is confounded, by the Doctors confuted, and by naturall reason cleane ouerwhelmed (which you counted y^e most tru­est and holyest parte of the Romish religion) besides that it is a most diuelish, detestable▪ and damnable doctrine, which [Page 252] robbes God of his glorie, Christe of his merites, and you of youre saluation.

Hitherto you may perceiue that the Popes and their do­ctrine doe not muche differ, for, as the Popes were moste wicked and diuelish, so their religion is most erronious and pernitious: So that howe can you thinke well of your selues, and how can you take your selues to be méete mem­bers of Englande; that for to haue this abhominable, Idola­trous and monstrous Masse againe planted here, you seeke or wish the supplanting of our prince, the ouerthrow of our Nobilitie, the sorrowe of our Communaltie, the confusion of our Country, and the ruine of the whole realme of Eng­land: wherefore with all spéede, of English enimies becom English friends, to be defēded by the power of England, and to be nourished in England.

And séeing that I haue proued vnto you, that your Masse is a gugaw, not a Iewell, a poyson, not a preseruatiue, a confusion, not a consolation, and a guyder to Hel, not a lea­der to Heauen. Nowe you shall heare what proper things the Popes pardons are to please you withall, as your yong children are pleased with Babies, but I would to God his pardons did hurte you no more, than the Babies doe the children: for the Babies doe stil them when they crye, and make them mery & hurte them not, but the Popes pardons please you here for a while, to displease you euer after. I may compare the Popes pardons to a counterfaite Priui­ledge, as if a false suttle fellowe (to get mony withal) should write a large Priuiledge from the Prince, counterfayting the Kings seale, wherein he sheweth, that the King hath giuen hym licence (and whome hée shall allowe) to steale without daunger of any lawe, and to haue no harme there­fore thoughe they be taken with the manner: where vppon many giue him money to be priuiledged thereby to steale, and think it to be no counterfaite, but a true priuilege from the Kyng, whereby they steale boldelye, but are hanged therefore sodainely: and though they alleage for themselues [Page 253] at the gallowes, and shewe their aucthoritie to steale from hym that had the counterfaite Priuiledge, and say, that hée had money of them for it: yet al that wil not serue, but they are hanged for their stealing: Euen so the Pope maketh you beléeue, that he, by his power and auctoritie from God, may pardon whom he list, for whatsoeuer offence they com­mit, but whatsoeuer he say, he hath no such Priuilege from God, therfore his is but a counterfaite Commission, which he like a false harlot hathe inuented, onelye to get money, whose wordes you so credite, that you beléeue, that God himselfe solde his Commission: wherevppon you thinke, that Commission from God is so cocke sure, that you gyue hym mony for his pardons, whereby you thinke you are not onely pardoned of all your sinnes, and as cleane as when you were newe borne: but also, that you maye fréely com­mit what sins you wil, assuring your selues, for money ther­fore at anye time to be pardoned at the Popes handes, (yet we must not say, but that your religion doth restraine men from sin, and our religion of the Gospell doeth giue libertie to sin, but how true it is, herein you may sée, (if you be not blinde:) but when you are deade, (if before you haue not a better pardon of God without money, than you haue of the Pope for money) you are like to be hanged in hell, with the Popes pardons about your necke. And then the Pope brin­geth you into a worse case, than they that were hanged for stealing by a counterfaite Priuiledge.

But marke the mischieuous crafte of the Pope, all the wares that he selleth you, as his Masse, Trentalles, Dir­ges, and pardons and al other his trumperie, are such, that by iust tryall in this life, you cannot comptroll them, or say they haue not pleasured you, excepte you looke in Gods worde, whyche hée kéepeth safe ynoughe from you: for the tryall of hys wares, whether they do you good or not, is after your death: whereby he is sure you can not come backe agayne, to chyde or checke him for selling to you such deceitfull wares.

[Page 254]He promiseth and selleth you great and wōderfull things that are to be tryed after your death, but he doeth not pro­mise and sell you things of smaller force and waight, that maye be tryed duryng youre life.

I warrant you he wil not sell you any Pardons or Pri­uiledges, that steale as ofte as you wil, you shall neuer bée hanged or putte to death therefore: that eate as muche as you will, you shall neuer surffet or be sicke of it: drinke as much as you wil, you shal neuer be drunk: and spend what you list, you shal haue neuer the lesse mony in your pu [...]e: and yet these are easier things for him to promise and per­form, than to giue vs the kingdom of heauen y^t deserue the kingdom of hel, thā to saue vs from our spirituall hanging in Hel, though we neuer so much robbe God of his glorie: and though we offend neuer so much, yet still to be pardo­ned and cleane clensed from sinne. Wherfore, you may wel suspecte, nay firmely beléeue, that his pardons and other wares that he so boldly sels you, are naught, bycause they are such as you can not reproue before you be dead: and for that he neuer offers to sel you any thing that you may trie whiles you are aliue. For he knowes full well, that if hée should sell you a priuiledge, that though you eate neuer so much, or what meate soeuer you eate, you shoulde neyther be sicke or surfet thereby: yet when you were sicke or did surfet, by eating of it, (wherof you should be sure) then you would say that his priuiledges were naught, not only con­temning and despising them: but also all other that knewe it, would neuer after buy any of those his priuiledges. And also the Pope is right certaine, if he should sell one a plac­kard, that whatsoeuer he did steale, he should neuer be hurt, hanged, nor put to death for the same: yet when he should be troubled, hanged, or executed for stealing, (which he should be sure of at one time or other) then the same théefe would not only crie out of the Pope for deceyuing of him, and for selling to him suche a false plackard, and perhaps would saie that he had neuer played the théefe but for the [Page 255] Popes warrant to saue him harmelesse, as manye I feare would not sin so muche but for the Popes pardons: but al­so euery one that shoulde heare howe the Pope hadde ser­ued hym, woulde despise the Pope, and buy no more of his plackardes. But as these that shoulde buy suche Pri­uiledges of the Pope to robbe and steale at their pleasure, without anye feare of punishement, were worthye to bée compted for théeues, so you that buy the Popes pardons, to release you of your sinnes, whereby you may be bolde to offende God at youre pleasure, can not be compted verye true to God.

But nowe, for that perhaps you wil giue but small re­garde to my reasons, arguments, or persuasions, for the reprouing of the Popes pardons (though some of you may happly yéelde as bad reasons, arguments, or persuasions for the proouing of the Popes pardons) I will first shewe you by Christes owne wordes (who is worthy to be belée­ued) that we ought to craue pardon for oure sinnes onelye of God: For in our prayer (whiche Christe taught vs) wée do say: Our father which art in heauen, &c. Forgiue vs our trespasses, &c. Here you maye sée,Math. 6▪ that wée are taughte by Christe to aske pardon for oure sinnes of God, and not of the Pope. And forasmuch as we committe our sins againste God, and not againste the Pope: therefore wée ought to craue Gods pardon, and not the Popes pardon: if we offende the Pope, the Popes pardons maye doe vs pleasure, but if we sinne against God, the Popes pardons can doe vs no good (though they may doe vs muche harme, by trusting to them that can do vs no good.)

Al the holy Patriarkes, Prophets, holy and vertuous kings, that God both loued and blessed, Christs Apostles, & al holy Martirs & other godly men did neuer aske pardon for their sins and offences but onely of God. And shal wée think, that bycause they had not the Popes pardon, y^t ther­fore they wer not pardned? or shal we beléeue that you are better pardned of the Pope than they were of God? think [Page 256] you what you wil, for I can neuer thinke it, neither wil be­léeue it.

If you can shewe me but one of the holy Patriarks, Pro­phets, or the Apostles, or godly martyres, or other aunti­ent and holy fathers, that either bought any of these Popes pardons, or desired anye of the Popes pardons, as wée can shewe you, that euery one of them didde onely require and craue Gods pardon: I will yéelde vnto you, and graunte, that the Popes pardons are good, necessarie, and requisite: But bycause I am sure you cannot, therefore to allowe the Popes pardons we oughte not. And bycause none of all these holy menne of God (whome God dearely loued) nor yet Christe the sonne of God: whome God aboue all other estéemed, did neuer teach, write, nor once make mention of the Popes pardons, therefore I am sure, that they are nei­ther good nor necessarie: For, if the Popes pardons hadde béene so full of vertue (as some of you fondely beléeue) wée should haue hearde something of them in one place or other of the Scriptures. Nowe, for that they are not warran­ted by Gods word, nor to be foūd in any part of the Bible, therefore if you are true Christians, if you loue Christe, if you woulde haue Christ to take you to be of his shéepe and flocke, then beléeue not the Popes pardons, trust not to the Popes pardons, neither allow the Popes pardons, bycause they are not allowed nor expressed in the Gospel and lawe of Christe: For, if an Aungell shoulde come from Hea­uen, or if one should come vnto vs in the likenes of Christ, teaching any other doctrine than Christe hathe alreadye taught vs: we ought not to beléeue them. Then wée may wel ynough discredite the Pope, that is a wicked earthlye man cleane contrary to God, and also contemne and refuse his paltrie pardons, that are contrary to Gods worde.

And though some of you through ignorance, and Papisti­call persuasions thinke that the Scriptures doe allowe the Popes pardons, you shall here what Siluester Prierias, (that was Maister of the Popes Pallace) writeth therein, [Page 257] who saith, Pardons are not knowne vnto vs by the auctho­ritie of Gods worde, Siluester prierias cont. Lutherum. but by the aucthoritie of the Church of Rome and of the Pope, whiche is greater than the aucthori­tie of the Scriptures: Here you sée, that the Popes owne seruant confesses, that pardons are not aucthorized or war­ranted by Gods worde, but they are aucthorized by the Churche of Rome and by the Pope, whose aucthoritie hée saith is greater than the word of God. Marke this wel, to proue the Popes abhominable pardons, the vile wretch and the Diuels Doctor doth not sticke to committe moste horrible blasphemie, making the Pope aboue God, and the Churche of Rome aboue the lawe of God. Saint Iohn saith: In the beginning was the worde, and the worde was with God, and the worde was God, &c. Iohn. 1. So that hereby it appeareth, that God and his worde is all one. Then thys Siluester Prierias affyrmeth, That the aucthoritie of the Pope is greater than the aucthoritie of God: For, if the au­cthoritie of the Pope be greater than the aucthoritie of Gods worde, (and God his worde be all one) then it must néedes be so, and so by this meanes this vile blasphemer, maketh the Pope, and the Churche of Rome to bée greater than God and hys worde. I hope that you that are the déepest drowned in Papistrie, wyll detest and abhorre the Popes pardons, that muste bée allowed or aucthorized by one that is greater than God and his word. O flie from this purple whoore of Babilon, the Antichrist, that thus ex­tolleth hir selfe aboue God and hys worde, leaste you bée partakers of Gods terrible vengeance, that God hath pre­pared for hir.

Fisher once Byshoppe of Rochester sayeth:Iewel in defē. Apol. pa. 600. That hee knoweth not from whence pardons firste beganne, whiche hangeth only vppon Purgatorie: then what shall we néede pardons?

Marke also how the Popes pardons do bewray them­selues what they are, for some of the Popes pardons are for a twentie thousande yeres, and if you set all the yeares [Page 258] of the Popes pardons togither, they come to such a number, as they that bought them & paid for them, yea, and all other y^t should haue profite by them, shal haue little néed of them: For the whole worlde will not laste by coniecture, nor by conference of the Scriptures and other learned Writers, seauen thousand yeres, then he that hath pardon for twen­tie thousand yeres, is sure of ynough: for thoughe the Pope may make you beléeue, that his pardons will pleasure you before the day of Iudgement, yet I hope that none of you beléeue, that they will doe you anye good after the daye of Iudgement: wherefore they that haue pardons from the Pope for twentie thousand yeares, or nowe for two thou­sande yeares, and payde their money to him for so long, if they shoulde goe to Hell by and by, the Pope dothe them greate wrong, to suffer them to goe thither before theyr pardons be out: and if they shoulde goe to Heauen, then the Pope hath done euil likewise, to take mony of them for me yeares than he was able to performe: therefore it séemeth, that the Popes pardons were naught, bicause he gaue men more yeres than there néeded: For if his pardons had bin good, he would rather haue giuen them fewer yeares than they ought to haue.

He that sels water in steade of wine, (thoughe hée be a niggarde) wil neuer sticke to giue more than measure.

It apperes, that Frier Ticel, the Popes pardner, thought that the Popes pardons were of greate force, and that the Pope that did graunt them, had eyther greater aucthoritie than God had, or else at the leaste equall aucthoritie wyth him: for he made his Proclamations to the people openlye in the Churches as followeth:Iohan. Steidā. lib. 13. Althoughe a man had laine with our Lady the mother of Christe, and had begotten hir with childe, yet were he able by the Popes power to par­don the faulte: This is déepe Diuinitie, they that woulde not giue mony for these pardons; were not worthy to lie w^t a fair womā ▪ he y^t can pardon one y^t should get Christs mo­ther w^t child, he is able to pardon Priests for keping of har­lots. [Page 259] I think if one had got a child on Christs mother, if he were here on earth or aliue, I thinke the Pope (though hée were a bastard) would make him Legitimate, and I think they would make him more than the brother of Christ, for I beléeue he would say it were Christ himselfe: for he that makes a Cake to be Christ, woulde surely make our La­dies second sonne to be Christ.

What folly and fondnesse is this your Romish religion, to pardon such vndecent and impossible things, but as ma­ny of the things are ridiculous, foolish, & vnméete to be na­med, that the Pope promiseth to pardon: So all his par­dons that should pardon them▪ are vayne toyes and bables to please fooles withal, and of Christians are to be derided, reiected and to be abhorred.

And now for that your Popish pardons were not mani­fested by Moyses, not proclaymed by the Prophets, not au­thorized by Christ, not allowed by the Apostles, not men­tioned of the Martyres, not declared by the Doctours, but quite contrarie to Christ and his Gospel, and is a mayne­tayner of mischiefe, a procurer to wickednesse, and a liber­tie sinne, therefore they are to be detested and abhorred: wherefore flye from them and trust no more to them, and séeke only for Gods pardon which he will giue you fréely, and shal cost you no mony, only for y^e loue of his deare son Iesus Christ.

If the Popes pardons were so pretious, his blessings so godly, and his relikes so ful of vertue, as some of you haue made witlesse woodcocks beléeue.Actes and Monuments. Acts & Mo. Pag. 1990. Pag. eadem. Then why did M. Smith hang himselfe in his Chamber, who commonly did weare an Agnus dei aboute his necke, hauing besides a Crucifixe whiche he broughte with him from Louaine? why did the Parson of Grondal in Kent dye sodainely in the Pulpit, ha­uing there presente the Popes pardon? And why did the Suffragane & B. of Douer, breake his neck going down a paire of staires, immediately after he had receiued the Car­dinals [Page 260] blessing? why did the Bishoppe of Winchester Ste­uen Gardener being pardoned by the Pope,Acts & Mo. Pag. 1992. a little before his death-say That he had denyed with Peter, but repented not with Peter? and died so horribly, stinckingly, and despe­ratly, as he did? with diuerse other that ioyfullye receiued the Popes religion into England, & had the Popes pardon?

Surely if euerye one were of my mynde and opinion, séeing so euill [...]ck followes them that haue the Popes par­dons, relickes and blessing, the Popes Bul [...] shold be kept in store to bread the Popes calues: his blessings he should kéepe, vntill we were yong Children againe and came to aske him blessing: [...]nd his Agnus dei and Crucifixes, and his other whimwhams, should be kept in store vntill haruest, than to be hanged about the haruestdams neckes, to make them gay withal: and so though they did not much good, yet they should do no great harme.

If a Chirurgion should promise that he coulde & would help al kind of sores, wounds, aches, vlcers, impostumes, & al other pains and griefes, that are so cured by surgerie, & yet for al his great brags & promises, curseth neuer a one, (but leaues them as he found them or rather worse?) fewe within a while after, would set that Chirurgion on work: or giue him anye money for his salues playsters or oynte­ments. If a Phisition with a great show of learning, shold take vpon him to helpe the diseases that were to be cured by Phisicke, and therby should receiue much money of ma­ny, and for all that neither helpe nor ease any, suffering thē to dye vnder his hand: few within a while would come to him for Phisike, neither would any I think buy any of his medicines, nor would receyue anye of them, thoughe they might haue thē for nothing▪ And can wée be so wise & cyr­cumspect, to refuse the Chirurgions salues and the Phisiti­ons medicines that helpes not or hurtes our bodyes? And yet so foolish to buy the Popes paltry pardons that de­stroyes both oure bodies and soules? séeing it is thus, I muste néedes saye that the Pope hathe the beste lucke in [Page 261] vttering of his wares of all that euer I knew or hard: for though his pardons are starke staring noughte and doe muche harme, yet manye are so witlesse and foolishe and so farre in loue with the Pope and his pardons, that ra­ther then they shoulde not haue them, they would goe to Rome with great paine, trauell, and cost, and pay dearelye for them when they come there (thoughe they hang them­selues, drowne themselues, breake their neckes and dye sodainely when they come hom. But to haue Gods pardō in their owne house (which brings eternall life) without a­ny trauel labour, paine or cost, and without paying anye thing at al, they make none accōpt. Thus you of this wic­ked Romish religion had rather with payne pay dearelye for your damnation, than with ease at home and fréely to haue your saluatiō: therfore if you are wise, or wel in your wits let al wise men iudge.

If Christ had vsed the Iewes in this sorte, as the Pope doth vse you, that is, to promise much & performe nothing, so manye woulde not haue followed him as did, but con­trarie to the Pope he promised little & performed much. The Centurions seruaunt that laye grieuously payned of the palsey, was healed by Christ, at the same houre,Math. 8. when the Centurion did require him, and yet Christ did not say y^t he would heale him:Math. 8. but sayd Go thy way as thou belee­uest, so be it vnto thee. When Christe had touched Peters wiues mothers hand that was sick of a feuer, straight way y^e feuer left hir, and she arose. When they that were possest with Diuels came to Christ for helpe, with his words im­mediately he caste out the Diuelles in déede, out of them, he made the lame to go, the blind to sée, the death to heare, and the dumbe to speake When one that was sicke of the palsie, was broughte on his bedde to be healed of Christ:Math. 9. Christe did not onely heale him, but also gaue him hys pardon: saying son be of good chéere, thy sinnes are forgiuen thée: & also sayd vnto him, arise, take vp thy bed & go home to thy house, Yet after that Christ had giuē him his pardō, [Page 262] I neuer heard or red that he eyther hanged himself, drow­ned himself, or brake his necke, died sodainly or desperate­ly, as many of them haue done that haue had the Popes pardon. Christ layde his hands vppon yong children and blessed them (which was as good and a litle better than the Popes or Cardinals blessings) but none of the same Chil­dren did breake their necks y^t euer I herd,Mark. 10. as the B. of Do­uer did after he receyued the Cardinals blessing. Therfore none but fooles or mad men wil refuse Gods pardons and blessings which wil make vs dye the seruaunts of God, for the Popes pardons and blessings that wil make vs dy the children of the Diuel. Thus I haue not only proued that the Popes whom you so reuerence and estéeme, are not on­ly wicked, mischieuous, the impes of Sathan, and euen the very Antichrist himselfe, but also that his religion and do­ctrine and the Church of Rome is most false abhominable, and detestable, and cleane contrarie to y^e Church of Christ and his doctrine the holy Gospel. Therefore I beséeche you refuse the Pope and his doctrine (whiche hathe made you English Enimies) and embrace Christe and his Gospell which wil make you English friends. And further you shal perceiue, that the Church of Rome hath one especial mark, that shewes perfectlye that she is the Synagog of Sathan and not the Church of Christe, whiche is hir persecuting, murthering, & killing of such as wil not obey hir law, for y^e encreasing, maintayning, & setting of hir vp. Chrisostome writes thus,Chysost. in Math. Homil. 16. Nunquid Ouis lupum persequitur aliquando? Non sed lupus ouem, &c. What doth the sheep persecute the Wolfe at any time? no, but the Wolfe doth persecute the shepe: for so Cain persecuted Abel, not Abel Cain: so Ismael persecuted Isaac, not Isaac Ism: so the Iews persecuted Christ, not Christ the Iewes: so the Hereticks persecute the Christians, not the Christians the Heretickes: Therfore yee shall knowe them by their fruites. Thus farre Chrisostome, And now bycause the Papists persecute y^e Protestantes, therfore Chrisostom cals the Papists wolues, & the Protestantes shéep: and the [Page 263] Papists Heretikes, and the Protestants Christians. Here may you sée that they that are of the Church of Rome, y^t per­secute, are the Diuels wolues, and the Gospellers that are persecuted are Christes shéepe.Tertul. ad Scapulam. Tertullian sheweth who are the true Christians, & who are not. The proper office (sayth he) of the true Christians, is to pray for al mē, to loue their enimies, neuer requiting euill for euill, when as all other doe loue but onely their friendes, and scantly them. Now if they are not to be counted Christians, that loue but onelye their friendes: then what is the Pope & his holy Prelates that hate, trouble, torment, murther, burne, and kille the friendes of Christ? hereby it must appeare that you that are of y^e Popes persecuting religion, are no true Christiās, and so you haue not the true religiō of Christ. For none but the true Christians haue the true religion And as the Pope is the very Antichrist, so they that are of his religion are Antichristians, therefore continue no longer in the Popes doctrine, for so long as you embrace hys doctrine, so long muste you néedes bée Antichristians, and no true and per­fect Christians. Therfore deceiue not your selues, but per­suade your selues, that if you murther, kyll, & persecute, you are not of Christs folde, nor any of his shéepe. For Christ was persecuted, and his Apostles were persecuted. Now if Christ y^t was persecuted, was and is the sonne of God, and Christs Apostles y^t were persecuted his shéepe, then they y^t persecuted Christ and his Apostles, and you that persecute now▪ must néedes be the children & the Gotes of the Diuell▪ It is not y^e propertie of shéepe to bite or deuour, but of dogs, wolues & such like. Therfore whosoeuer doth bite douour or kill, certainely▪ (though he looke neuer so like a shéepe) he is no shéepe, he maye well haue the coate of a shéepe, but he hath the heart of a Wolfe. And so as Christ saieth, they come to you in sheepes clothing: Math. 7. but inwardly they are ra­uening Wolues. Therefore you (especially that are bloudie and persecuting Papistes) bicause you are rauenours, ther­fore you are Wolues and not of Christes flocke: And the [Page 264] professors of the Gospell are Christes shéepe, bycause they are kylled and deuoured.

Though you of the Popes religion kyll vs, yet we doe neyther kyll you, wishe your death but amendment, saying with Saint Hierom, Iewel in de­fen. Apolog. pag. 552. Would God wee may rather kyll the children of Heretikes, and of all them that be deceiued, with spirituall arrowes, that is to say, with the testimonies of the Scriptures. And with S. Augustine, would God thou woul­dest kill them O Lorde, with the two edged sworde, (that is with thy holye worde) that they maye lyue vnto thee. And agayne, God so reuenge our cause against you, that he maye kyll your errour in you that yee may reioyce to­gether with vs of the trueth. Thus wée wishe you to bée kylled, and not to murther you in your errours, and so from one fire to sende you to an other fire, (the fire of Hell) as you séeme to doe to vs, wée deale not thus with you, but suffer you to lyue and praye for you that you may turne, but you burne vs, whereby (if wée were in errour) wée shoulde not turne, and some of you haue sayd that we ought not to bée prayed for.

If you be so blind that you can not sée your crueltie, and our mercy, then I beséeche God to open your eyes to sée it. But some of you make but a iesting and scoffing at them y^t died and were burned & murthered in Quéene Maries time, saying that they died stubbornly, wilfully and in most dam­nable heresie. Though they died in your heresie, yet they di­ed in Gods veri [...]ie, & though you haue pleasure to talke of their tormentes, yet they had no great pleasure in féeling their torments. But who I pray you did put them to death in their errour & false heresie? (as you call it) euen they y^t are of your holy Romish Church, who (without repētance shall answer y^e shedding of their guiltlesse bloud: yea & some haue not sticked to say that they that were burned were damned: which was but a hard iudgement, first to iudge their bodies to be burned here on earth: and after their soules to be bur­ned in Hell, they will not stand to this iudgement, they will [Page 265] rather appeale. But if they died in errour, and are damned (as some of your religion saide) then who was the cause of their damnation? forsooth euen they that condemned them and burned them, for thoughe they had bene so wilfull to burne in an euill opinion, yet they shoulde not haue bene so mercilesse, to haue burned them in that opinion,

If you should sée a mad man running into a pit to drown himself, would you run after him, & thrust him into the pyt? The children of God would rather pluck him backe & saue him frō drowning. Euen so if they had bene such heretikes as you would make them, & their opinions so damnable as you report them, why did your holy & religious brethren of the Churche of Rome, so cruelly burne them whereby they were damned? haue you no greater zeale to your brethren, but so rashly and vncharitably to sende them to hell? Euer­lasting damnatiō is an horrible and dolefull thing: for they that are there once, shal be in torments vnspeakable in hell fyre for euer and euer worlde without ende. And can you or any such, looke to haue any mercie at Gods hande, that thruste your brethren (being as you say in a damnable o­pinion or heresie) first into the fire here, and burne them, & from thence sende them into an other fire, (the fire of hell) where they shall burne for euer? truely you may looke and hope for mercie, but if you refraine not from this your hea­thenish crueltie, and repent the same vnfaynedly, you are more like to goe without it than haue it. You that are such burners of your brethren herein doe condemne your selues for most cruell and mercylesse tyrants: for you burne them here, and after say they be damned.

The Franciscane Friers of Paris in Fraunce maye séeme to bée more charitable than the Popishe persecutors before mētioned,Ex pantal. lib. 7. Actes and Monuments. pag. 884. for they whiles one was in a good opinion (as they said) hanged him vp▪ quickly bicause he should be saued & go to Heauen: but these said cruell Papists haue burned their brethrē bicause they should go to hel. Marke it wel for it is worth y^e hearing▪ There was a ritch marchant mā in Paris, [Page 266] who said in [...] to the Friers of S. Fraunces, you weare a rope about your bodyes bicause S. Fraunces once shoulde haue bene hanged, and the Pope redéemed [...], vppon this condition, that all his lyfe after he shoulde weare a rope. Upon this saying the Franciscane Friers of Paris caused him to be apprehended and to be laid in prison: & also iudge­ment past vppon him that he shoulde be hanged. But he to saue his life, was content to recant, and so did: the Friers hearing of his recantation, commended him saying, if he continued so, he should be saued: and so the Friers calling vpon the officers, caused them to make hast to the gallowes to hang him vp, whiles he was yet in a good way (sayd they) least he fal againe. And so this Marchant notwithstanding his recantation, was hanged. Thus though some of you do burne men to send them to hell: yet these charitable Friers did hang this Marchant to sende him to heauen. But as your burning of vs (contrarie to your saying) doth bring vs (through Christ) to saluation: so I pray God that the Fri­ers hanging of the Marchant (contrarie to their saying) did not bring him to damnation. If the Popes Friers do hang men for iesting against them: then it is no maruell though the Popes Champions doe burne men for speaking against them in earnest. The hanging of this Marchant may well be iustice according to y^e Popes lawe: but it is scant iustice by Gods lawe, nor by the lawe of any godly Prince. These holy Friers might learne this of the Diuell: for I am sure they neuer learned it of God. You shall sée by Christes wordes, whether you that doe this murther and persecute your brethren are of God or the Diuel. Christ saith What­soeuer you would that men should doe to you, Math. 7. do euen the same to them. Now weigh with your selues, would you be content, that if you were heathen men or Iewes, that other shoulde burne you, and sende you thereby after to hell: I thinke not,Math. 5. Christ saith, Blessed are the mercifull, for they shall obtaine mercie, but the Papisticall persecutors are vnmercifull tyrantes, as their burning of their brethren [Page 267] and their saying after they be damned, do euidently declare: therfore you that are the Popes persecutors are vnhappie & shal not obteine mercy, vnlesse as I said you repent in time.

But we are most sure that they are not gone to Hell, as some of your sect haue both boasted and bragged, for they are vnder the Altar where the rest of the Saints & Martirs be, that haue dipt their garments in y^e bloud of the Lambe.

But if they had bin in errour or Heresie, thus you would haue serued them. And though they died willingly they di­ed not in Heresie, and yet they died not so willingly (as the mad man I spoke of parabolically) but that they woulde haue liued, if they might with a safe conscience without de­nying Christ. For you droue them to a mischiefe, eyther to be burned here in your fire, and to saue their endlesse life in Heauen: or else to saue their life here, and to burne for euer in Hell, who remembred Christes wordes which are these, Whosoeuer shall denie me afore men, Math. 10. him also will I denie before my father in Heauen. Thus you may sée what cru­ell Tirantes the Pope and his partakers are, that with­out all pittie and mercie do burne and kill vs here, to burne vs and kill vs euerlastingly in Hell. And yet the Popes for all this call themselues the Seruants of Gods Seruants: but if the Pope be such an vnderling, then he vsed y^e Empe­rour his maister but homely, when he made him lie downe and trode in his necke: and also if the Pope be the Seruant of Gods seruants, then he is a very euill seruant, that hath killed so many of his maisters.

And now you shall haue an other infallible rule that our Religion is the true Religion, and that the true professors and followers thereof are of the kingdome of God. The Popes kingdome is encreased and mainteyned with cruel­tie, murther and persecuting, but Christs kingdome increa­seth by humilitie, by being murthered, and persecuted: for though the true Christians are dayly killed and murthe­red, yet their number is dayly increased, for kill they neuer so many, yet let them tell them, & they shall finde them mo [Page 268] in number. And so doth no other religiō in the world but it, therfore there is no better marke wherby to know the true religion & the church of Christ, than by persecution, & by in­creasing thereby. And hereto Tertullian agréeth, who saith, Crudelitas vestra nostra gloria est. Tertull. ad Scapulam. Your crueltie is our glorie, & your earnest crueltie is an entisement and a prouocation to this sect, as often as ye recken vs, ye find vs mo & mo, the seede is Christian bloud. Thus it appeare that the Gospell of Christ growe and spring by being troubled & persecuted, & so as I said doth no other religiō. But the Popes doctrine would decrease, if they should not trouble and persecute.

When the Emperour Adrian had yéelded to graunt one church within the cittie of Rome, Aelius Lā ­pridius. certaine of his priuie Coū ­sel aduised him in any wise not to do so, for that they said if the Christiās might haue but one church within the Citie, the whole people would al become Christians, and thereby their idols churches should be forsaken. Euē so if y^e Princes that holde on the Pope & his religion would cease frō their killing, murthering, burning & tormēting of the professors of the gospel, & suffer them quietly to teach & preach the go­spel that would, & to haue the Bible & the cōmmunion in the Churches, surely the Bible would driue away al y^e images, the Cōmuniō would quite ouerthrow their Masses, y^e truth of Gods word would vtterly confound & abolish the Pope & al his false doctrine. Which the Pope knowes wel inough, & therfore he kéepeth the Kings & Rulers not only in errour & blindnesse, but also persuadeth thē to be persecutors of thē that professe the Gospel. And as Christ is mercifull, so the Pope is cruell, (not to the wicked but to the godly,) for the Pope kil them that professe the Gospell, whom God would haue preserued and not killed: but harlots, fornicators, ad­uouterers, Sodomites, and incestuous persons, which God appointeth to be executed & stoned to death, he preserueth maketh much of & maintaine.Iohn. 8. Christ saued a woman from being stoned to death, y^e had deserued to die by the law: but the Pope cleane contrarie, burneth, kilteh, & murther them [Page 269] that ought to liue, both by Gods lawe and mans lawe? If Peter were Pope of Rome as some of you beléeue, then marke how his doings did differ from the Popes practises: for Peter did giue sentence of death against Ananias & Sa­phira his wife the children of the Diuell, & so were sudden­ly stroken to death by the powre of God for lying: but the Pope & his Prelates pronounce sentence of death agaynst the children of God and burne them for speaking of truth. And thus the persecuting Pope will néedes be contrarie to Christe do and say what we can.

Therefore if Christ be good as he is, then the Pope is e­uill as he is, for that they be so contrarie, for Christe was méeke and mercifull, the Pope is proude & a tyrant,Iohn. 6. Christe was poore, y^e Pope is rich, Christ was in subiectiō to Em­perours & Kings, y^e Pope maketh the Emperours & Kings his subiects & seruants, the Iewes did offer to make Christ a King but he refused it, the Pope maketh himselfe a King of Kings and no man doth offer it, Christ was the Author of peace, the Pope is the author of wars, Christ forbad sinne, the Pope doth licence to sin, Christ preached the Gospel, the Pope suppresseth y^e gospel, & Christ was persecuted & killed, & the Pope doth persecute & kill. Therfore as Christ is the sonne of God: so is y^e Pope the child of the Diuel, vnlesse he turne & frame himself to the fashiō of Christ otherwise thē he doth. This I hope is sufficiēt for you to know of whose church they are y^e do murther & persecute, euē of the church of the Diuell for he was a murtherer from the beginning, for as I saide,Iohn. 8. murthering & persecuting are badges of the Diuels church, but let y^e Pope be assured, y^t God is not only angrie with him for this his cruel murthering and persecu­ting, but also wil pluck downe his pride at lēgth, for if God were angrie with king Saule & put him from his kingdome bicause he killed not Gods enimie king Agag according to his cōmandement:1. Kings. 15. then you néede not doubt but y^e God is angrie with the Pope & will put him out of his Popedome that killeth his friends, contrarie to his commaundement.

[Page 270]And though the Pope call them Heretikes & burne them bicause they will not woorship images and idols, and obey his Diuelish lawe, yet they are the children of God: and though he burne their bodies, he can not hurt their Soules. But if they be Heretikes that put away idolatrie whiche God doth commaunde them, then what is the Pope and his Prelates that doe sette vp Images and committe idolatrie, whiche God doth forbid? but though the Pope call them Heretikes, that hée persecutes for professing of the Gospell, and sayth they be damned: yet Christe is of a contrarie opinion: for he sayth, Blessed are they that suffer persecution for righteousnesse sake, Math. 5. for theires is the king­dome of Heeauen. Nowe if the kingdome of Heauen be theirs that are persecuted for righteousnesse, then they that the Pope persecutes for testifying the Gospell, (which is trueth and righteousnesse) are sure to haue the king­dome of Heauen, (though the Pope tell vs they are dam­ned.) And if the kingdome of Heauen be theirs that the Pope persecutes, then surely the kingdome of Hell is the Popes that thus doth persecute them. So that by Christes owne wordes, the Pope (though he say hée can saue whom he will, and can gyue the kingdome of Heauen to whome he li [...]te,) is so nie dryuen, that he himselfe is like to dwell in the kingdome of Hell. And no maruell, for he hath bene so lyberall in gyuing to so many the kingdome of Heauen, that thereby he hath quite dispossest him selfe of Heauen, and therfore he is very lyke to dwell in Hell. Wherfore if you woulde auoyde Hell, haue no desire to burne your bre­therne, nor to persecute the professours of the Gospell, for thereby you prouoke Gods wrath, and also increase his kingdome, and get the Diuels fauour, & decaye the Popes kingdome. There is no striuing against God, it can be no good bulwarke that is builded with bloud.

Suffer the house of God by the preaching of the Gospel, to be builded, for what soeuer you pluck downe in y^e night he will builde it & more to againe in the day, and God will [Page 271] ouerthrow in the daie whatsoeuer you builde in the night. For when the wicked Emperour Iulian in dispite of Christ had giuen the Iewes leaue to build & repaire their Temple (the Princes power assisting them & no power séemed able to withstand their purpose.Iewel in de­fen. Apolog. pag. 790.) Then God himselfe from hea­uen aboue encountred with them, Earthquakes brake out and ouerthrewe there buildings, lightnings fel downe and burnt both the tooles in their hands and the coates on their backes. And then was the Gospell of Christ more bewtiful and more glorious than euer it had bene before. Thus the Iewes might haue perceyued that God was bothe angrie and dispised them and their Iewish sacrifices, though once he estéemed them aboue all other, and the Temple that he before commaunded to be buylded, and wherein he appea­red to the Iewes, now he from heauen ouerthrewe and the builders thereof. Wherby they also might well vnderstand that he had an other people and Religion that he estéemed better and would fight for.

And therefore séeing God ouerthrewe the building and the builders of the Temple of Hierusalem, which he com­maunded to be builded, and that he once so well liked: then he must néedes ouerthrowe, (as he hath begon partly well already) all the dennes & buildings of the temple or church of Rome which he vtterly hates, and that he neuer com­maunded to be builded. For as Christ sayth, euery plante that my heauenly Father hath not planted shall be rooted vp. Math. 15. Therefore flie from this your Romish Church and hir doctrine, which God doth daylie ouerthrowe (and let the Pope and his partakers do what they can, at length he wil plucke vp by the rootes:) and walke in the lawe of God, least God powre his plagues and cursses vpon you.Deuter. 28. For if they are accurst by Gods lawe that turnes out of it, either to the right hande or to the left hande, then thinke not that you are blessed that wilfully walke cleane oute of it, and neuer come in it. And let this suffise you, that Woolues deuoure, and Shéepe are deuoured. So that the deuouryng [Page 272] Woolues are of the Sinagoge of Sathan: and the deuoured Shéepe are of the Church of God.

But some of you haue saide, that God in the olde lawe shewed for the better crediting of the same many wonder­full miracles, & that there haue bene many strange mira­cles for the confirmation of the Popes religiō. Then belike you looke for miracles, for a religion you think without mi­racles is nothing worth, and therfore one of your religion, said where be your signes? where be your miracles? but as Christ called the Iewes an euill & aduouterous generation bicause they required a signe from heauen (that they might the better credite him & his doctrine) so I can not count you a godly generation,Math. 12. that wil not beléeue the gospel of Christ without miracles, (yea & such miracles as you your selues should like.) And wil you not beléeue our doctrine without miracles? nay will you beléeue it with great & strange mi­racles? I would you would. Wel bicause yée would so faine haue myracles, you shal haue myracles, & that other man­ner of miracles, than euer your Romish church could shewe for the confirming of hir doctrine: therfore marke them wel for they are wonderful and maruellous miracles. Our litle Bible hath driuē al your great idols out of al the churches of England. Our holy Communion hath put to flight all your Masses which you thought nothing could ouerthrow. They that were blind, the Gospell hath made them now to sée clearly the craftie iuggling of the Pope: they that before were dumbe, nowe speake so plainely, and vehemently preach the Gospel of Christe. These are wonderfull myra­cles I thinke.

But if some of you should say that these are no myra­cles, or else no great miracles to be counted of: yet I dare boldly say they are maruellous great myracles, yea and passe your miracles a great deale. For marke this well, if you had neuer knowne that fire would increase in bur­ning, and should haue suddenly séene a whole Cittie bur­ned and cōsumed with one litle sparke of fire, and that such [Page 273] a huge and mightie fire shoulde come of one little sparke, would you not haue thought that the same had bin a won­derfull myracle? I thinke you would: then why should not you thinke, that the spiritual burning and enflaming (with such a little sparke of the gospell at the first) of such a num­ber of peoples hartes, consuming and wasting the idolatrie, false religion, and Papisticall superstition of Kingdomes, Dukedomes, Prouinces, and such a great number of coun­tries, Cities and Townes, and the mightie encreasing of this spirituall fire (the gospell) and that within so shorte a time, is a maruellous myracle? (although the Pope and his power did what they could to quench the same.)

Surely it is such a miracle in all wise mens eyes, consi­dering the Pope and his power (do what they could) were not able to quench, as there can not be a greater. And there is nothing that may more better persuade you, that this our Religion is the very true Religion and worde of God, than that God so mightily defendeth it and so mira­culously increaseth it. This and the other miracles before mentioned are sufficient miracles I hope, for the confir­ming of any Christian hart to beléeue the Gospell, yet you shall heare more miracles hereafter.

And now for that you haue called for our miracles, I trust I may likewise call for your miracles. What kind of miracles were they wherby your Romish religion was cō ­firmed? forsooth they were such as might make the wittie to become fooles, but oures are such as will make fooles to become wisemen. And now marke your miracles, of your Romish Churche, your Roodes and Images can speake, if they haue a false knaue stande behinde them: your Idols can roll their eies, wagge there chappes, and caste their armes abroade, if there be one behinde them to plucke there Engines: and they will sweate in Winter and colde weather if they be well oiled with Penetratiue oyles, yea & your images can light their owne lāps, which is as great a miracle as a iack of the clocke to strike on y^e bell: your holy [Page 274] water can chase away Mise: and your Priestes giuing women good counsell and blessing them (for the Pope will not haue it called kissing and dallying) miraculouslie make them to be with child, your Popes pardons can make men die desperately and suddenly, your Cardinals blessings can make Bishops breake their neckes, & your Agnus deis can make menne hang themselues: are not these your Romish myracles wonderfull? are they not woorthie to go for my­racles? yes I trow, our miracles of the Gospel are no such, they are not lyke vnto them: but this you were best to be­léeue, that our miracles before mentioned are of God, and these your miracles nowe mentioned are of the Diuell.

Thus I trust I haue sufficiently proued, by Gods word, by auncient Fathers, and learned Doctours, by naturall Reason, by Argumentes, by Similitudes, by Examples, by the Popes themselues, by their owne wryters, and by persecuting and murtheryng: that the Pope and many of his predecessors Popes, was and is wicked, Diuelish, the Diuels deputies (not Christes vickars) and the verie An­tichrist, and that his Religion is most false, erronious, and detestable, and cleane contrarie to the worde of God, and that the Churche of Rome is the Sinagoge of Sathan, and that all you that loue, honoure, and reuerence the Pope, and fauour, folowe, estéeme, and embrace, his Pa­pisticall abhominable doctrine, are English enimies, and that such enimies, as you excéede all other Englishe eni­mies.

For as I haue before probably declared, you are enimies to God, to his Gospell, to our Sauiour, to our Soueraigne, to our Superiours, to hir louing Subiectes, to your selues, yea and to your owne Soules. And can you thinke to reap any commoditie by being enimie to all these? if you thinke so, the Diuell doth bewitch you, it is he that doth blind you, and he only will destroie you. Therefore if you be wise, be no longer English enimies, to please the Diuell, but be­come English friends, to please God.

[Page 275]And if all this will not suffice to make you abhorre the Pope and detest this diuelish doctrine, then I beséeche you, (for I wil leaue no way to wyn you) let these sewe exam­ples chosen out of many, of the pacient suffering, ioyfully dying, and myraculous ending of the professors of the Gos­pell, and of this our religion, persuade and allure you.

And though this first and rare example was long since, yet the blessed Martir was persecuted and tormented for the professing of Christ and his Gospell, as our late perse­cuted brethren were: and as they were all of one Religion, so the same one God did strengthen them and myraculously wrought in them. Therefore I beséeche you marke them diligently, and consider them aduisedly.

A worthy man whose name was Romanus, Acts & Mo­numentes Pag. 90. A notable example of Romanus a Martyr. through whō many were persuaded, that they should not doe sacrifice to Idols nor worship them, was brought before the Empe­rour, being bound as a shéepe to the slaughter, to whom the Emperour said with wrathfull countenaunce, art thou the author of this sedition? art thou the cause why so many shall loose their liues? by the gods I sweare thou shalt smart for it. And first in thy fleshe thou shalt suffer the paines, &c. To whom Romanus answered: thy sentence O Emperour I ioyfully embrace, I refuse not to be sacrificed for my bre­thren, and that by as cruell meanes as thou maiest inuent: bicause it lay not in Idolaters and worshippers of Diuels to enter into the holy house of God, and to pollute the place of true prayer.

Then Asclepiades inflamed with this stoute answere, commaunded him to be trussed vp, and his bowels drawne out. But that was not performed, but he was scourged with whippes, with knaps of leade at the endes. And in his scourging he sung Psalmes and required them not to spare him. And he spake vehemently by the spirite of God, but it was not regarded. And the Tormentors by the Captaines commaundement, stroke out his téeth, that he might pro­nounce hys wordes the worse: and all his face was pitti­fully [Page 276] defaced. Thē this méeke Martyr said, I thanke thée O Captaine, y^t thou hast opened to me many mouths, wherby I may preach my Lord and sauiour Christ: looke how ma­ny woundes I haue, so many mouthes I haue lauding and praysing God. The Captaine astonyed with his constan­cie, threatned him with fire: saying blasphemously, thy cru­cifyed Christ is but a yesterday God, the gods of the Gen­tyles are of most antiquitie.

Then Romanus made a great Oration of the eternitie of Christ, &c. And then he said giue me a childe O Captaine but seuen yéeres of age, &c, and thou shalt heare what he wil say. And then a pretie boy was called out of the multitude and set before him. Tel me my boy quoth the Martyr, whe­ther thou thinke it reason, that we worship one Christ, and in Christ one father: or else that we worship infinite gods? vnto whom the babe answeared, That certainly whatsoe­uer it be y^e men affirme to be God, must néeds be one, which with one, is one & the same: And in as much as this one is Christ, of necessitie Christ must be the true God: for, that there be many gods, we childrē can not beléeue. The Cap­taine hereat cleane amazed, said, thou yong villen & traitor, where and of whō loarnedst thou this lesson: of my mother quoth the childe, with whose mylke I sucked in this lesson, that I must beléeue in Christ.

The mother of the child was called, & she gladly appea­red. The Captaine commaunded the child to be scourged, euery one wept that sawe this pittilesse déede: but the ioy­full mother stoode by with drie chéekes, yea she rebuked hir swéete babe, bicause it craued a draught of cold water. She charged him to thurst after y^e cup that the infants of Bethlē once dranke of, forgetting their mothers milke & paps, &c. Whiles she gaue this counsel, the butcherly Tortor, pluckt the skin from the childes head heare & al. The mother cried, suffer my childe, now thou shalt passe to him, that will or­deine for thy naked heade, a crowne of eternall glory. And the babe receiued the stripes & torments with smiling coun­tenance. [Page 277] The Captaine perceiuing y^e child inuincible, and himself vanquished, cōmitteth y^e séely soule the blessed babe to the stinking prison, without any drink or any other che­rishing, and commaunded the tormentes of Romanus to be renued and increased. Thus was Romanus brought forth againe to new stripes and punishments: to be renued & re­ceiued vpō his olde sores, in so much the bare bones appea­red, the flesh al torne away, wherin no pittie was shewed.

Then the tyrant sayd, is it painefull for thée saide he to tarrie so long aliue? a flaming fire doubt thée not, shall bée prepared for thée by and by: wherein thou and that boy thy fellow of rebellion, shal be consumed into ashes.

Then Romanus and the childe were led to the place of execution. And as they laide handes on Romanus, he looked backe, saying, I appeale from this thy tyrannie Iudge vn­iust, to the righteous throne of Christ that vpright iudge. Not bicause I feare thy cruell torments & mercilesse hand­ling: but that thy iudgements may be knowne to be cruell and bloudie.

Now when they were come to the place, y^e tormentor re­quired y^e child of his mother, (for she helde it in hir armes,) and she onely kissing it deliuered the child to the tormentor, and said fare well my swéete childe: and as the executioner applyed the sworde to the childes necke, she did sing in this maner. All laude and praise with heart and voyce, O Lorde we yeelde to thee: To whom the death of all thy Saintes, we know most deare to be. The Innocents head being cut off, the mother wrapped it vp in hir garment, & laid it to hir brest. On the other side a mightie fire was made, where in­to Romanus was cast: who said, that he should not burne, Wherwith a great shoure arose, & quenched the fire, Then the Captaine commaunded that his tongue should be cutte out: and it was plucked out by the hard rootes. Neuerthe­lesse he spake, saying, he that speaketh Christ shall neuer want a tongue. Thinke not that the voyce that vttereth Christ, hath néede of the tongue to be the minister. [Page 278] The Captaine at this halfe out of his witte, bare in hande, that the hangman deceiued the sight of the people, by some subtill and craftie conueyance. Not so quoth the hangman, if ye suspect my déede, open his mouth, and searche the roote of his tongue. The Captaine at length being confounded with the fortitude and courage of the Martir, commaunded him to be brought backe into the prison, and there to bée strangled: And so he was: where his sorrowfull lyfe and paines being ended: he now enioyeth quiet rest in the Lord, and where no Tirants can hurt him.

This worthy Martir in whom God thus myraculously did speake, when his tongue was plucked out by the rootes, and in whom God thus maruellously wrought, and whom God did thus strengthen and made bolde and stoute in his cause, though his name was Romanus, yet he was not of your Romish religion, but a professor of the Gospell and of Christes religion.

And as the spirite of God was plentifull in this holye Martyr and true Christian, so hath he bene most aboun­dant in our Martyrs of late, and wil be for euer in all them that professe the Gospell of Christ, and are true and perfect Christians.

And now I will recite no moe examples of the auncient Martyrs, but of such as were persecuted and suffred for the professing of Christes Gospell, of late dayes, wherein you shall plainely sée, that as they were persecuted and tormen­ted in Christs quarrel and cause, as Romanus was, so God wrought in them, as he did in Romanus, the holye Ghost taught them, as he taught Romanus, and Christ did streng­them them most wonderfully & myraculously, as he streng­thned Romanus. Therfore marke the most cruell and mer­cilesse dealings of these Tormentors the Papistes, which they doe to shew themselues howe like they are to their fa­ther the Diuell,Iohn. 8. who as Christ saith, was a murtherer from the beginning: and yet they will néedes be Christes shéepe, and his chiefe flocke. But thoughe they saye they are the [Page 279] Churche and flocke of Christ, this moste horrible murther and slaughter doeth shewe that they are the Churche and flocke of the Diuell.

By that holye Father Pope Pius the fourth,Acts & Mo­numentes pag. 915. the profes­sors of gods word were persecuted in Cabria ▪ wherof thys that I wil now describe and shew, as wel for an example of the maruellous constancie and patience of them that were persecuted, as of the crueltie of them that did perse­cute, is to be well noted. There were fourescore and eight persons that were Protestants, put all into a house togy­ther, and the executioner commeth in, and amongst them taketh one, and blindfoldeth him with a mufler about his eyes, and so led him furth to a larger place, where he com­maunded him to kneéele down, which so doing, he did cut his throte, and leauing him halfe deade, he helde the bloudye knife betwéene his téeth as Butchers vse to doe, and carried the mufler all of goare bloude in his hande, and came againe to the rest, and so he led them out one by one, into that other house, and cut their throtes. And thus Butcherly he killed thē al like Calues and shéepe. Whych was a dolefull and horrible spectacle to behold: who wente so humbly and patientlye to their deathes, as many wyll scantly beléeue. Yet as y^e true professors and persecuted for the Gospel haue alwayes vsed to doe.

There was a blind woman was burned at Darby, Acts & Mo. Pag. 858. for saying that the substaunce of the breade and Wine is not turned into the substaunce of the bodye and bloude of Christ, which woman did offer to the Bishop that perswa­ded hir to beléeue that the Sacrament was the verye body of Christ, that if he would before that company take it vp­on his conscience, that that doctrine which he would haue hir beléeue concerning the Sacrament was true, and that he woulde at the dreadfull daye of iudgement aunsweare for hyr therin, as Doctour Taylor (before in King Edwards time) in diuerse of his Sermons did offer (for that that hée preached) she woulde then further aunsweare them.

[Page 280]Wherevnto the Bishop sayde he would. But Doctour Dracote his Chauncellour hearing that, sayde, my Lorde you know not what you do: you maye in no case answere for an Heretike. Then the Bishoppe asked hir if she wold recant or no, and sayde she should answeare for hir selfe. Then the poore blinde woman perceyuing this, sayde, if you refuse to take it on your conscience, that it is true you woulde haue me beléeue, I wil aunsweare no further: and desired them to do their pleasure. And then they gaue sen­tence against hir, and so she was burned. Were not these godly and holy Fathers, and of a good and true religion, that did burne innocente people, bycause they did not be­léeue, that they themselues did not beléeue to be true? for if the doctrine was true that they taught and they beléeued the same: why mighte not they then haue sayde on theyr conscience that it was true? and why might not they haue aunswered for them therein to God at the daye of iudge­mente? this notable example shewes plainely that the doctrine of these persecuting Papistes is wicked and false, & that they are not of the church of God, but of the fellow­ship of the Diuell, that burned these poore blinde and sim­ple women, and manye other, bycause they beléeued not that the Sacramentall breade and Wine was the ve­rye body and bloud of Christe and theyr wicked religion of the Pope, whyche they themselues (being learned By­shoppes and Doctoures) dyd not beléeue nor stande too.

But our Preachers of the Gospell will take on theyr conscience, and wil stand betwéen God and their hearers, that the doctrine they teach is true. Therfore this only ex­ample (if I had writtē nothing else vnto you) is sufficient to persuade you, that our doctrine is true, and your Ro­mishe religion is false: vnlesse you winke for the nonce by­cause you wil not sée.

Here also is another notable example whereby you may vnderstande howe God giues his spirite of trueth to [Page 281] the professors of the Gospell, hys seruauntes that dye for the Testimonie of the same: wherein you shall heare howe maruellouslye and truelye, a poore man that was burned for thys our Religion, prophesied of the shame­full ende of his persecuter a wicked Papisticall Commis­sarie.

A certaine pore man of Callais saying that he woulde neuer beléeue that a Priest coulde make the Lordes body at his pleasure:Acts & Mo­numentes pag 1994. was therefore accused and also condem­ned by one Haruy Commissarie there. Whiche Haruy in time of his iudgement inueighing againste him wyth op­probrious words said, that he was an heretike and should dye a vile death. The poore man aunswering for himself saide againe, that he was no heretike, but was in the faith of Christe. And whereas thou saist, that I shall dye a vile death, thou thy selfe shalt dye a viler death and that short­ly. And so it came to passe, for within halle a yeare after, the said Haruy was hanged, drawne and quartred for trea­son in the saide towne of Callais.

Now, if the holy Ghost be the teacher of trueth, then the holy Ghost did teach this persecuted member of Christe to prophecie truely, and if the spirite of Sathan be the teacher of lyes, then the spirite of Sathan did instruct Pope Hil­debrand that prophecied falsely (as is before mentioned) of the deposing of the Emperour. Wherefore, if you woulde (by this notable example and by manye other) consider what trueth the holy Ghoste dothe vtter by the persecuted professors of the Gospell, thoughe simple and vnlearned: And againe on the other side, what lyes and falshoode the spirite of the Diuel doth vtter, by the great learned Pope himselfe, his Catholike Cardinalles, and hys proude pre­sumptuous Prelates: you woulde (if you loue trueth as you say) forsake them and all their falshoode and lyes, and embrace the Gospell of Christe the Touchstone of tru­eth.

[Page 282]Marke also howe maruellously the spirite of God dyd speake in another persecuted professor of the Gospel.Actes and Monuments. One Patricke Hamleton a godly and learned professor of y^e Go­spel in Scotland, was condemned to be burned, who in the fire did cite and appeale the Black Frier called Campbel that accused him, to appeare before the high God (as gene­rall Iudge of al men) to aunswere to the innocencie of hys death, and whether his accusation was iust or not, betwéen that and a certaine daye of the nexte moneth, (whiche he the sayde Hamleton, then and there named.) And after, it was verie manifest, that the sayde Frier dyed immediate­ly before the sayde day came, (that the saide Hamleton dyd cite him to appeare) without remorse of conscience that hée had persecuted the innocent. By this example (so strange & rare) diuerse people did not only muche muse thereat, but also firmely beléeue the doctrine of the sayde Hamleton to be good and iust.

Acts & Mo. pag. 1850.Behold here a glasse most cleare, that whosoeuer lokes in the same can not choose but both sée and say that youre Church of Rome is the Captaine of crueltie, and without all pitie and mercie, and so by no means can be the church of God. There were thrée women condemned in Garnesey, the mother and two daughters, bycause they did not come to the Church whereof one of them was named Peretine, great with child: they were tye [...] to thrée stakes, the mother to the middle stake, the eldest daughter on the right hand, and the yonger daughter on the left hand: they were firste strangled, but the rope brake before they were dead, and so the women fel in to the fire. Peretine who was then greate with child, did fal on her side, [...] hapned a ruthful thing, not only to y^e oyles of al y^t stoo [...] ther, but also to al other true harted Christians y^t heare or read y^e same, or as y^e belly of y^e womā brust asunder by vehemencie of y^e flame, y^e infante being a faire mā child, fel into y^e fire, & being taken out of y^e fire by one William House, was layde vppon the grasse. Then was the Child had to the Prouost, & from him to y^e [Page 283] Bayliffe, who gaue iudgement, that it shoulde be carryed backe againe, and caste into the fire. And so the Infant baptized in his owne bloude, to fill vp the number of Gods innocent Saints, was both borne, burned, and dyed a Mar­tyre, leauing behinde to the worlde (whiche it neuer sawe) a spectacle wherein euery one maye sée that hathe any eyes at all, the Herodian crueltie of this gracelesse generation of Catholike tormentors neuer to be forgotten.

Yet for all this greate and many other of the Papists, more than heathnish cruelties, many (of you) are so blinded ano bewitched, that you can not perceiue the vnmercifull time of your Quéene Mary, nor can consider the mercifull time of our Quéene Elyzabeth. If the Quéenes Maiestie shoulde vse all you that refraine from the Church, (bicause you wil not heare Gods worde) as these thrée séely women were, bycause they wente not to the Churche to committe Idolatrie: you woulde then saye she were a cruell and ty­rannous Prince. But suffering you, without any cruel­tie, yet you wil not saye that shée is a mercifull Quéene.

Beholde here an other wonderfull and rare example, howe God dydde strengthen a yong maide, that professed the worde of God oure religion.

One Maister Tyrrell and other didde beset the house of one William Mount, and willed to haue the dore opened:Acts and Monuments of the Churche. pag. 1898. whiche being done, the saide Maister Tyrrell with certaine of his companye, went into the Chamber where the saide father Mount and his wife did lye, willing them to rise: for (saide he) yée muste goe with vs to Colchester Castle. Mo­ther Mounte hearing that, being very sicke, desired that hir daughter mighte firste fetche hir some drinke: for she sayde she was verye euill at ease: Then he gaue hir leaue and bad hir goe. So hir daughter (called Rose Allen) tooke a stone potte in the one hande, and a Candle in the other, and wente to drawe drinke for hir mother. And as shée came backe againe throughe the house, Mayster Tyrrell met hir and willed hir to giue hir father and mother good [Page 284] councell, and to aduertise them to be better Catholike peo­ple. To whome the saide Rose sayde: Sir, they haue a better instruct [...]r than I am, for the holye Ghoste dothe teache them I hope, whyche I trust wil not suffer them to erre. Then sayde Mayster Tyrrell, why? art thou stil in that minde, thou naughtie huswife? Mary it is time to looke vppon suche heretikes indéede. Then saide Rose Allen: Sir, wyth that whych you call Heresie, do I worshippe my Lorde God I tell you truth.

Then saide Maister Tyrrell, I perceyue you wil burn gossip wyth the reste for company sake. Then sayde she, no sir, not for companyes sake, but for Christes sake, if so I be compelled. And I hope in his mercies, if he call mée to it, he wil enhable me to beare it.

Then Mayster Tyrrell turnyng to hys company sayde: sirs this gossip will burne, doe you not thinke it? Marry sir quoth one, proue hir, and you shall sée what she will doe by and by. Then that cruell Tyrrell taking the Candle from hir, helde hir wreaste, and the burning Candle vnder hir hand, burning crosse wise ouer the backe thereof, so long till the very sinnes crackte asunder. In whych time of hys tyranny, hée said often to hir, why whoore, wylt thou not cry? thou yong whoore, wilt thou not crye? Unto whyche alwayes she aunswered, that she had no cause, she thanked God, but rather to reioice: you haue more cause, to wéepe (sayde shée) than I, if you consider the matter well. In the ende, when the sinews brake that al the house hearde them, he then thrust hir from him violently, and sayde: Ah strong whoore, thou shamelesse beaste, thou beastly whoore, and with suche like vile wordes, but she quietlye suffering hys rage for the time, at the laste sayde: Sir, haue you done what you wyll doe? and hée sayde yea, and if you thynke it be not wel, then mend it. Then Rose Allen sayd, mend it, nay, the Lorde mend you, and gyue you repentaunce if it bée hys wil. And nowe, if you thinke it good, beginne at the féete and burne to the head also, for he that set you a [Page 285] worke, shal pay you your wages one day I warrant you. And so she went and carryed hir mother drinke, as she was commaunded. The saide Rose Allen being asked of one, howe she coulde suffer the painefull burning of hir hand, she saide, at the first it was some griefe, but afterward, the longer she burned, the lesse she felte, or wel néere none at all.

Thus you may wel perceiue, that the Gospel that shée professed, was, and is the true religion, and that she tooke Gods quarrel in hand, or else the Lord would not haue gi­uen hir this wonderfull patience, and haue strengthned hir and mitigated hir paines, in the burnyng of hir hande, as he did.

Byshop Bonner, Acts and Monuments of the Churche. pag. 1898. (he mighte be called Bishop Burner wel ynoughe) caused a blinde Harpers hande to be burned with a hote burning coale, whiche blinde man saide, that if euery ioynt of him were burned, yet he trusted in the Lorde not to flye.

Marke here agayne I beséeche you,Acts and Monumentes of the church Pag. 1508. a wonderfull and straunge example, not only of the great constancie and pa­tience of one Thomas Hawkes that was burned for his pro­fessing the gospel of Christ, but of the manifest proofe ther­by, that the cause he died in, was iuste and true, and that God did myraculously assiste him, and mitigated his tor­ments in the flames of the fire.

This worthy member of Christ Thomas Hawkes was burned for witnessing the worde of God, at a Towne in Essex called Coxhall. A little before whose death, certayne of his friends priuily desired, that in the mids of the flames he woulde shewe them some token, if he coulde, whereby they might be more certaine whether the paine of suche burning were so greate, that a man might therein kéep his minde quiet and pacient: whyche thing he promised them to doe. And so secreatlye betwéene them it was agréede, that if the payne myghte bée suffered, then hée should lifte vp his handes aboue his head towardes Heauen, before hée [Page 286] gaue vppe the Ghost. And when hée was broughte to the stake to be burned, there mildely and paciently hée addres­sed himselfe to the fire, hauyng a straighte chaine caste a­bout his middle: after whose feruent prayers made vnto God, the fire was set vnto him, in the whiche when he con­tinued long, and when his spéeche was taken away by vio­lence of the flame, his skinne also drawne togither, and hys fingers consumed with the fire, so that al men had thought certainely he hadde béene dead, sodainely, and contrary to expectation, the saide blessed seruaunt of God (beyng mind­full of his promisse before made) reached vppe hys handes burnyng on a light fire (which was maruellous to behold) ouer hys head to the liuing God, and with greate reioysing (as it séemed) stroke or clapped them thrée tymes togither. At the sight whereof, there followed suche an outcrye of the people, and especially of them whiche vnderstoode the mat­ter, that the like commonly hathe not béene hearde. And so this blessed seruant of God, strait way sincking down into the fire, gaue vppe his spirite. Thys myraculous bur­ning of the saide Thomas Hawkes was in the yere of our Lord. 1555.

These wonderful examples of the Gospellers suffring so patiently, of their dying so willingly, of the holy Ghoste speaking in them so abundantly, of their maruellous con­stancie, of Gods strengthning them so mightilye, and hys working in them so myraculouslye, that (if before I had not sufficiently proued the Pope to be the childe of Sathan, and your Romishe religion to be the Diuels Doctrine) is suffi­cient to winne you to God, to allure you to Christe, and to embrace the Gospel our heauenly and true religion, to obey your Prince, to loue your Countrey, and nowe with great desire to become english friends. But if there be any of you so deluded by the diuel, so incensed by Sathan, and so be­witched with papistrie, that neither any thing before writ­ten can moue you, nor these maruellous examples of Gods mercifull and wonderfull protecting, boldening, teaching, [Page 287] strengthning, fauouring, comforting, assisting, and defen­ding of his seruauntes the professors of the Gospell cannot allure you: then I beséeche you (for I can goe no further) let these fearfull, faithlesse, horrible, dolefull, and despe­rate deaths of the persecuting and murthering cruell Pa­pists, with their mockers and scorners of Gods word, and reuolters and shunners from the Gospel, that folow feare, and terrifie you, any longer to persiste in youre erronious and most pernitious Papisticall doctrine, least you be made the instrumēts of his wrath (as they were.) Now therfore marke them well, and as you like their deaths, so followe their liues.

And as I saide before, that the Martyres of the Pri­mitiue Churche, and our persecuted Protestantes suffered all alike, were patient all alike, and were loued, ayded, and strengthned of God all alike, and therfore all of one re­ligion: So the tyrannous persecutors of the Martyres long since, and the Papisticall persecutors of the professors of the Gospel, since that time, haue died desperately, hor­ribly, diuelishly, and dolefully, all alike: and haue hadde Gods wrath and vengeaunce all alike, and therefore were all of a wicked and diuelish religion. And for that you shall not thinke that the Papisticall murtherers and persecutors died more godlye than they: you shal sée the godly ends and deaths of some of them both. And firste I will shewe you some examples of the tyrannous persecutors in the olde time, of the professors of the Gospell.

Herod that murthered Iohn Baptist, Acts & Mo­numents pa. 31 and condemned Christ, was condemned to perpetuall banishement, where hée dyed miserably.

Pylate, vnder whome Christe was crucified,Acts & Mo­numents p. 30. was apprehended and accused at Rome, deposed, then bani­shed to the Towne of Lyons, who at length dyd kil him­selfe.

Antiochus a tormentor of the Christians,Acts & Mo­numents. p. 59 fell downe from his iudicial seate, crying out, whose bowels burned [Page 288] within him, and so he dyed.

Decius, that cruell persecutor of the Christians, bothe hée and his sonne,Acts & Mo­numents p. 66 Acts & Mo­numents. p. 75 were slaine of enimies in battell.

The Emperour Valerian, a cruell persecutor of the Christians, wente not without hys rewarde therefore: for Sapores the King of the Persians tooke him prisoner, and v­sed him for his blocke when he got vpon his horse.

Maxentius that greate persecutor of the Christians, fell off on a bridge wyth his horse and his harnesse,Acts & Mo­numents p. 86 whyche brydge he had made for Constantine the Christian Empe­roure: and so be was drowned.

Marke the endes and death of these persecutors of the Christians:Actes and Monuments. pag. 89. Dioclesian poysoned himselfe: Maximinian was hanged: Seuerus was slayne by Maximinian: Luci­nus was slaine by Constantine. Thus these persecutors of the professors of Christes Gospel, neuer liue quietly nor yet dye godly.

Galerius the Emperour of the East parts, a great per­secutor of the Christians,Cooper Epito. Chron. fol. 24 was therefore plagued of GOD wyth a wonderful sicknesse, and an incurable disease: for he hadde a sore risen in the nether parte of his belly, which consumed his priuie partes, from whence swarmed greate plentie of wormes: whyche disease coulde not be helped with any surgerie or phisicke, (according to the promise of God) wherefore he confessed, that it happened for his cruel­tie towarde the Christians, who slew hymselfe, not able to abide the stenche of his owne sore. Suche hathe béene, is, and wyll be, the gaine and ende of them that persecute Gods people.

Eusebius in Histor. eccle.Beholde here a wonderful example of God, shewed vp­on thrée periured persons, for falsely accusing the aged and reuerend father Narcissus the seruaunt of God, and a pure professor of Christes Gospell, whiche Narcissus was of the age of a hundreth thrée score and thrée yeares, and Byshop of Ierusalem. The one of them that were hys accusers, wi­shed to be destroyed with fire, the other to be cōsumed with [Page 289] a grieuous sicknesse, the third to lose both his eies, if he did lye: whereby the godly▪ and guiltlesse man went and liued in a solitarie and desert place a great while. But God that is a iuste reuenger of wickednesse, and a defender of his in­nocent seruants, punished them al thrée according to theyr owne wordes. The first by casualtie of one little sparke of fire was burned with his goods and al his family. The se­cond was taken with a greate sickenesse from the head to the féete, and deuoured by the same. The thirde, hearyng and séeyng the punishement of the other, confessed his fault: But through great repentance, powred oute suche feares with wéeping, that he loste bothe hys eyes. And thus as God iustly punished them for their periurie against the in­nocent seruant of God: So God of late dayes hathe mar­uellously punished a great sorte of the Papists, that cruelly killed, murthered, and misused Gods true and simple ser­uaunts for professing the Gospell. And nowe, as I haue shewed you howe God hath powred his vengeaunce on the tyrantes and persecutors of the holye Martyres that were persecuted long since, before the wicked Popes: so also I will expresse vnto you, the miserable endes and deaths of some of the Papisticall persecutors since the tyme of the wicked Popes, whose terrible and fearefull endes, I beséeche GOD, maye bée a sufficient warning for you.

A cruel wretche called Iohn de Roma a Monke,Acts & Mo­numentes of the Church Pag. 916 hauing a cōmission to examine suche as professed the gospel (whom they call Heretikes) vsed great crueltie towardes them. He filled bootes with boiling grease, and so put them vpon their legs, tying them backward to a fourm with their legs han­ging downe ouer a small fire, & so he examined them. Thus hée tormented verye many, and in the ende, moste cruellye putte them to death, &c. But the sayde holye Monke (as holynesse goeth with Papists) by the iust iudgement of God, fel sicke of a moste horrible disease, straunge and vnknowne to any Phisition, whose paines and tormentes, [Page 290] being moste extreame, coulde not be eased one minute of an houre with any ointment or any thing els, whose stēch and sauor was so greate, that came from hym, that none coulde abide it, neyther would anye of hys owne fréendes come neare hym, wherefore hée was carryed to an Hos­pitall to be kept, but the stenche and infection so encreased, and was so greate, that no manne there durste come neare him: no more he hymselfe was able to abide the horrible smell that issued from hys bodye, béeyng full of vlcers and soares, and swarming with vermyne, and so rotten, that the fleshe fell awaye from the bones by péece meale. And whyles he was in these tormentes, he cryed oute often in greate rage: Oh who wil deliuer me, who wil kill and rid me out of these intollerable paines? which I knowe I suf­fer for the euilles and oppressions that I haue done to the pore men: he wente dyuers tymes aboute to destroy him­selfe: but he had not the power to doe it.

In these horrible tormentes and feareful despaire, this blasphemer and moste cruel vexer, tormentor, and mur­therer of the poore professors of Gods worde, most misera­bly ended his curssed life.

Here you maye plainely vnderstande, that this wic­ked Monke, (thoughe he were of the Popes religion) hée was not of Gods religion: for that the Lord thus plagued and torment [...]d him, shewing his verye cursse béefore men­tioned: euen an incurable disea [...]e, as hée didde to wicked Iehoram the sonne of good King Iehoshaphat. And as the Monkes tormentes and end was like to the ende of Ieho­ram ▪ So he was like in crueltie, and also in Idolatrie, for­saking the lawe of God, for the wicked deuises of men.

Acts & Mo­numentes of the Church Pag. 916Also the Lord of Reue [...], chief President of the Parlia­ment of A [...]a [...], cruellye vs [...]d the professors of the Gospell, (and putte them to death,) who after was stricken with such an horrible sickenesse of furie and madnesse, that hys wife nor any durst come neare him, and so he dying in hys furie and rage, was iustely plagued of GOD for hys [Page 291] vnmercifulnesse and crueltie, shewed and done to the chil­dren of God.

The Commendator of Saint Anthonie of Vienna, that gaue sentence of condemnation on the seruaunt of GOD Wolfgangus, fel sodainely downe and dyed.Acts & Mo. of the Church Pag. 857. And the Ab­bot of Clarilocus his fellow, stricken with sodaine feare at the cracke of guns, fel downe and dyed.

Thomas Arundale Archbishop of Canterburie, a persecu­tor of the Gospellers,Acts & Mo. of the Church Page. 5 [...]7. y^t gaue sentence on the Lorde Cob­ham for professing the word of God: was plagued of God, that hys tongue dyd swell that he could swallow no meat, and so dyed. And althoughe he gaue sentence on the Lorde Cobham, yet gods iudgemēts were suche, that he died two or thrée yeares before him.

A (certain) Bishop of Hungarie did runne about starke mad, & so rauing dyed miserably, that tyed Hares, Géese,Acts & Mo. of the Church Page. 865. and Hennes about a Priest, and then put dogges to him, who chased him about the Citie, snatching and catching at him what they coulde get, whereof he dyed. And thus the Priest was martyred for saying that the eating of fleshe is not forbidden by the Scriptures: but this Bishop gayned nothing by thus martyring of him, vnlesse Gods wrath be a gayne.

A Priest reuolting from the Gospel was sodainely kil­led by two gentlemen that oughte him euill will (by the iudgemēt of god) immediately after he wēte out of prison,Acts & Mo. Pag. 889. from one Philbert that after was strangled and burned for the word of God: To which Priest Apostata the sayd Phil­bert sayde, oh vnhappie and more than miserable, is it pos­sible for you to be so foolishe as for sauing of a fewe dayes which you haue to liue by course of nature, so to start away and deny the trueth? know you therefore, that althoughe you haue by your folishnesse auoyded the Corporal fire, yet your life shall be neuer the longer, for you shall die be­fore. And God shall not giue you grace, that it shall be for his cause, and you shal be an example to al Apostles. And [Page 292] immediately the reuolting Prieste was slaine as soone as he went out of prison, as is before sayde.

Thys notable and rare example is sufficient I thinke to proue, that the Gospel our religion is most true, and that only in it y^e Lord is pleased, for shewing his heauie wrath and vengeance on this Priest that did reuolte, shrinke frō, and deny the same: and also in that the holy ghoste did so miraculously speake in this worthy Philbert, (continuing so firmely and stoutely in the same Gospell) which s [...] won­derfully and truely prophesied and foretolde of the sodain ende and desperate deathe of the sayde wicked reuolting Priest. This is so manifest and so apparaunte, that it wil enforce you to embrace the Gospell, and to flye from Pa­pistry, if you be not determined and purposely bēt to with­stand God and the truth.

Acts & Mo. Page. 1929.Also one Berry the vicker of Aylsham and a Commissa­rie, was a cruell tyraunte, he killed two wyth striking of them, and he was a cruell persecutor of the professors of the Gospell, but GOD rewarded hym therfore (or else the Diuell that sette hym on worke) for as he was going homewarde from the Churche, he fell downe sodaynelye to the grounde with a heauye grone and neuer styrred after, neyther shewed hée anye token of repentaunce. Likewise at that time one Dunning Chauncellour of Lin­colne and a mercilesse Tirant against the professors of the gospel, died in Lincolneshire of as sodain a warning as (this) Berry dyed.

Acts & Mo. Pag. 1993.One William Mawlden, that was of this our religiō, and professed the Gospell in the latter ende of Quéene Maries raigne, and dwelling at Grenwich with one mayster Hugh Aparry, lacking a booke to reade on, looked about and foūd a Primer in English, whereon he read (being in a Win­ters Euening.) Whiles he was reading, there did sit one Iohn Apowel that hadde bin a seruingman, aboute thirtye yeares of age borne towardes Wales, to whome the sayde [Page 293] Hugh Appary, gaue meate and drinke til he could get him a seruice: & as the sayd William Mawlden red on the booke, the sayde Iohn Apowel mockt him after euerye word with contrarie gaudes and flouting wordes vnreuerently, in­somuche that the sayde Mawlden coulde no longer abyde hym, for griefe of heart, but turned vnto him and saide, Iohn, take héede what thou doest, thou dost not mocke me but thou mockest God, for in mocking of his worde thou mockest him. And this is the worde of God, though I bée simple that reade it: therfore beware what thou dost: then Mawlden fel to reading againe, and still the other procée­ded in hys mocking. And when Mawlden had redde cer­tayne Englishe prayers, in the ende he redde, Lorde haue mercie vppon vs, Christe haue mercie vppon vs, &c. And as Mawlden was recyting these wordes, the other with a starte, sayde Lorde haue mercie vppon me: wyth that Mawlden turned and sayd, what aylest thou Iohn? he said: I was afrayde: wherof was thou afrayde saide Mawlden? nothing nowe sayde the other, and so he woulde not tell him: after this when Mawlden and he went to bed, Mawl­den askt him whereof he was afrayde: then he sayd, when you read Lord haue mercie vppon vs, Christe haue mercie vpon vs, me thought the haire of my heade stoode vpright, with a greate feare that came vpon me. Then sayd Mawl­den, Iohn thou mayst sée the euil spirite coulde not abyde that Christe shoulde haue mercye vppon vs: wel Iohn said Mawldē, repent and amende thy life: for God will not be mocked: if we mocke and iest at his worde he wil punishe vs, &c. But after that as he lay, almoste a day and a night, his tong neuer ceased, but he cryed out of the Diuel of hel, saying, O Diuell of Hel, now the Diuel of Hel, I would see the Diuel of Hell, thou shalt see the Diuel of Hel, there he was, and there he goeth, &c. This I trowe maye be a wor­thye warnyng for all mockers, scorners, and deryders of Gods most holy word.

Marke the ende of Morgan Bishoppe of Sainte Dauids, Acts & Mo. pag. 1990. [Page 294] a Papisticall persecuter, that sat vppon the condemnation of Bishop Farrare beyng after burned for the Gospell: not long after, the sayd Morgan was stricken with Gods hand after such a straunge sorte, that his meate woulde not goe downe, but rise & picke vp againe, sometime at his mouth, sometime blowne out at his nose, most horrible to beholde, and so he continued till his death.

What a stroke of Gods hand was brought vpō Bishop Thorneton, Suffragane of Douer, a cruell Papisticall per­secutor of the Saints of God for professing his word, who after he had exercised his cruell tirannie vpon many godly men at Canterburie, at length comming vppon a Saterday from the Chapter house at Canterburie to Borne, there vp­on a Sunday following, looking vpon his men playing at boules, fel suddenly into a palsie, and so was had to bed, and then was willed to remember God: yea so I do sayd he, and my Lorde Cardinall to.

Acts & Mo. Pag. 1990.An other Suffragane of Douer, who not long after he was made Bishop or Suffragane of Douer, brake his neck falling down a paire of stayers in the Cardinals Cham­ber at Grenewich, as he hadde receyued the Cardinalles blessing. You may sée here, that God dothe not alwaies blesse, where the Pope, his Cardinalles and his Bishops blesse, as here it is manifest: But rather cursses, vnlesse sudden death and breakyng of neckes be blessing.

Acts & Mo. Page. 1991.Doctor Ieffrey a greate Papisticall persecuter, beyng Chauncellor of Sarisburie, stricken by the mightie hand of God, died suddenly, who was determined the next day fol­lowyng (but that he was preuented by sudden death by Gods prouidence) to haue called before hym foure score and tenne, or mo, to examine them by inquisition vpon re­ligion.

Acts & Mo. Page. 1691.Marke (here also) the ende of a Papiste, that was a lo­uer of the Masse and diligent and hastie in setting of it vp in Quéene Maries time, one Burton the Baylife of Crow­land in Lincolneshire: sone after King Edwarde was dead, [Page 295] he came into the Churche on a Sonday in the morning, at which time the Curate was beginning the Englishe ser­uice, (for there was no lawe as yet to the contrarie) when he came to the Curate in a great rage and sayde, (like a pure charitable Catholike and full of deuotion) sirra wyll you not say Masse? buckle your selfe to Masse you knaue, or else (swearing by a great othe) I shall sheath my dagger in your shoulder. The poore Curate for feare (not so con­stant in the Gospell as Curates should be) settled himself to Masse. Not long after this, the Bailife roade from home, accompanied with one of his neighbours: and as they came riding togither vpon the fenne banke homeward againe, a Crowe sitting in a Willow trée, tooke hir flighte ouer his head, and spake to him in hir language aswell as she coulde and called him by his name, (as Crowes are wont to doe) and withall let fall vpon his face: so that hir excrementes ranne from the toppe of his nose, downe to his bearde. The poysoned smell and sauour whereof so noyed his stomacke, that he neuer ceased vomiting vntill he came home, wher­with his hart was so sore, and his body so distempered, that through extreme sicknesse he got him to bed, and so lying he was not able for the stinke in his stomacke and painefull vomiting, to receiue any reliefe of meate or drinke: but cri­ed out still sorrowfully, complayning of that stinke, and with no small othes (for belike he made an accompt that the Pope woulde dispence with him for them) cursing y^e crowe that had poysoned him. To make short, he continued but a fewe dayes, but with extreme paine of vomiting and cry­ing he desperately died, without any token of repentance of his former life.

You shall hardly finde a perfect Protestant, and a fayth­full follower of the Gospell die in this sorte, as this Masse-monger did. Truly if the Masse be so auaileable and of such force as you take it to be, and the Pope of such a power as many of you thinkes him to be (for it is written in his law as is beforesayde, that he hath all power in heauen and in [Page 296] earth, and that is enough for a Pope) then eyther by the ver­tue of the Masse, (which this Burton so maintained, and bu­sily set vp) or else by the Popes mightie power, me thinkes this his Champion of the Masse, shoulde haue bene preser­ued from dying thus strangely and desperately. But if the Pope and his holy Masse doe suffer them, that put such trust in him, and confidence in the Masse, to die sodainely with­out repentance, to die desperately, and to cal on the Diuell, and to lie in such extreame paines and torments, as a great sort of them doe, and haue done: surely if I were as you, the Pope and his Masse shoulde goe to the Diuell, ere I would trust any more to him or to it.

Actes and Monuments. pag. 1622.Also one Richard Denton hauing wordes of commenda­tions sent to him from one William Wolsey, that was af­ter burned for professing the Gospell, which were, that he maruelled that the said Denton tarried so long behind him, seeing he was the first that deliuered him the Booke of the Scriptures into his hand, and told him that it was the truth, desiring him to make hast after as fast as he coulde. Which Denton said, when the said message was done to him, I con­fesse it is true, but alas I can not burne. But after though he coulde not burne willingly in Christes cause: he was burned agaynst his will not in so good a cause: for after that his house being on fire, he went in to saue his goods, & therby was burned & lost his life. And thus he was burned for earthly goods, y^t refused to burne for heauenly treasure.

Acts & Mo­numentes. pag. 1991.Marke this ende of a Papist and an enemie of the Gos­pell: One Clarke an open enemie to the Gospell and all godly Preachers in King Edwardes dayes, hanged himself in the Tower of London.

Acts & Mo­numēts. 1992The great and notable Papist, called Troling Smith, fell downe sodenly in the stréete and died.

Acts & Mo­numentes. pag. 1992. Dale the Promoter of the professors of Gods worde, was eaten into his body with lyse, & so dyed as it was well knowne of many.

Cox an earnest Protestant in King Edwardes dayes, & [Page 297] in Quéene Maries time a Papist and promoter (or accuser of the Gospellers) going wel and in health to his bed,Acts & Mo­numentes. pag. 1992. (as it séemed) was dead before the morning.

Alexander the kéeper of Newgate a cruel enimie to them that lay there for Religion, died verye miserably,Acts & Mo­numentes. pag. 1992. being so swolne that he was more lyke a monster than a man, and was so rotten within, that no man coulde abide the smell of him. This cruel mā to hasten the poore lambes to y^e slaugh­ter, woulde goe to Bonner, Storie, and other, crying oute, Ridde my prison, ridde my prison, I am too much pestred with these Heretikes. It séemes that this cruell wretch was better content to haue the companie of Théeues and mur­therers (great offenders against the lawe that were in his prison) than Gods people that professed his word that were no offenders against the lawe.

Beholde the great and terrible iudgement of God on the parson of Croundall in Kent, Acts & Mo­numentes. pag. 1990. who vppon Shroue Son­daye, hauing receyued the Popes pardon from Cardinall Poole, came to his Parishe Churche, and exhorted the peo­ple ro receyue the same, as he had done himselfe, saying, That he stoode nowe so cleare in conscience as when he was first borne, and cared not nowe if he shoulde dye the same houre in that clearenesse of conscience. Where vppon he beyng striken sodainely by the hande of God, and lea­ning a little on the one syde, immediately shronke downe in the Pulpet, and so was founde deade speaking not one worde more. Truely if they haue no better lucke with the Popes Pardons and blessings than I sée they haue, they were better a great deale to haue a foole blesse them with his Bable, than to haue the Pope to Pardon them or blesse them with his handes: if I were desyrous to die so­dainely, or to breake my necke (from which the Lorde blesse me and euery bodie) I woulde eyther get the Popes Pardons, or else haue eyther hys or one of his Cardinals blessings, for other good they doe none that I can heare or sée.

[Page 298] Actes and Monuments. pag. 1992.One Iohn Peter, sonne in lawe to the said Alexander the kéeper of Newgate, being an horrible blasphemer of God, & no lesse cruell to the said prisoners that professed the word of God, rotted awaye and so most miserably dyed, who cōmonly when he would affirme any thing, were it true or false, vsed to say, If it be not true I pray God I rot ere I die.

Acts & Mo­numentes. pag. 1992.Also one Robert Bawlding a Papisticall persecutor, was stricken with lightning at the taking of William Seaman, wherevpon he pyned away and dyed.

One Rockwood the chiefe procurer of the great trouble of certaine Callys men for religion,Acts & Mo­numentes. who at the point of death staring and raging cryed he was vtterly damned, and be­ing wylled to aske God mercie (who was readie to forgiue all that asked mercie of him) he brayed and cryed out, all to late, for I haue sought malitiously the deathes of a number of the honest men in the Towne. And though I so thought them in my heart, yet I dyd that laye in me to bring them to an euill death. All to late, therefore all to late. The which same wordes, the sayde Rockwood answeared to one that said, I neuer saw men of such honesty so sharpely corrected, and taking it so paciently and ioyfully. At which time the said Rockwood, fetching a friske or two, scoffingly answea­red, all to late. But whereas he sayde and ment, that it was all to late for these godly prisoners to haue pardon of their Prince in this world: nowe God iustly turned these words to himselfe, it was all to late for hym to haue pardon at Gods hand in the worlde to come. For he saide he was vt­terly damned: and when he was counselled to aske God mercie, he said it was all to late.

Acts & Mo­numentes. pag. 1027.Also one Pauier, towne Clarke of the Citie of Londō (a no­torious enemie to y^e word of God) could not abide to heare that the Bible should be in Englishe, who said (in the pre­sence of one Edward Hall, a writer of the English storyes, the reporter hereof, swearing a great oth) that if he thought the kings highnesse would set forth the Scriptures in Eng­lish, and let it be read of the people by authoritie, rather thā [Page 299] he would liue so long, he would cut his owne throte. But he brake promise (saith Hall) for he did not cut his throte with a knife, but with an halter did hang himselfe.

One Doctor Foxforde Chauncellour to the Bishop of London, a cruell persecutor,Actes and Monuments. pag. 1027. and a common Butcher of the professors of the Gospell, (who was the condemner of all those which were put to death, troubled, and absured vnder Bishop Stokesley through all the Diocesse of London:) died suddenly sitting in his chaire, his bellie being burst, and his gu [...]es falling out before him. Thus you may plainely sée, that God doth reuenge the wronges done to his children, that paciently suffer all their tormentes, deliuering them out of their enimies handes by death or other waies: and paies them home at length for their hyre, that so perse­cute and torment them. But these cruell Papistes, that wreake their malice themselues on the professors of the Gospel, that do them no harme, there is none to take their partes, nor that can deliuer them hereafter when the Di­uell shall torment them in Hell fire.

Marke well and consider the ende of that hautie proude Papisticall persecutor of Gods seruants in Quéene Maries time, Steuen Gardiner, then Lord Chauncellor of England, Actes and Monuments, pag. 1992. who after so long professing of the doctrine of papistrie, when there came a Bishop to him on his death bed, and put him in remembrance of Peters denying his Maister, he an­swearing againe, sayd, That he had denied with Peter, but neuer repented with Peter, and so both stinkingly and vn­repentantly died: he knew then full well on his conscience, that he had denied Christ and his Gospell, in following the Pope and his Religion. Therefore denie the Pope and re­pent with Peter, least in denying of Christ you die vnrepen­tant with Gardiner.

Consider further the miserable end of one Twy ford a bu­sie and diligent doer by Bonners appointment in setting vp of stakes for the burning of the seruants of God,Actes and Monuments, pag. 1595. who when he sawe the stakes consume awaie so fast, yea sayd he, will [Page 300] not these stakes hold? I will haue a stake I trowe that shal hold, and so he prouided a big trée, and cutting off the tops, did set it in Smithfield, but thankes be to God, ere euer the trée was all consumed, God turned the state of Religion: And the same Twyforde fell into a horrible disease rotting aboue the ground aliue, before he died.

Actes and Monuments, pag. 1996. Hofmaister the great Archpapist, and chiefe maister pil­ler of the popishe Churche, as he was in his iourney go­ing towardes the Counsell of Ratispone, to dispute against the defendors of Christes Gospell, suddenly not farre from Vlmes, was preuented by the stroke of Gods hand, and there miserably died, with horrible roring and crying out. His death doth shewe that the cause was not very good that he went to maintaine.

Fraunces Spiere fell into a maruellous desperation after he had recanted the worde of God,Actes and Monuments. as may appeare by his wordes & death, who could not be perswaded of Gods mer­cie by any man, though many learned mē with Scriptures mightly moued him to repent, but it could not preuaile, but still cried (when he heard any testimonie of the Scripture) that nothing could saue him that had offended against the holy Ghost, and in that manner pittifully died.

Actes and Monuments.Marke also the end of a yong Gentleman called Maister Smith, that first was a Protestant and an earnest professor of the Gospell, and after allured to Papistrie, who went to Louaine (a fit nest for all Owles that hate the light) where he was so noozeled, that he became a perfect Papist. And af­ter returning into England, he brought with him frō thence, Pardons, a Crucifixe, an Agnus dei, whiche Agnus dei, he cōmonly did weare about his necke, which when he wore, he thought then he was false inough, & that neyther dead­ly sinne, desperation, nor Diuell had any power to hurte him. But hée was deceyued, as all other are, that putte their trust in such trashe, and refuse Christe and his holy worde. For he, (notwithstanding his Pardons, Cruci­fixe, Agnus dei, & the Images before which he vsed to pray) [Page 301] hanged himself in his chamber. Consider I beséech you that this is not the end of such as turne frō Papistrie to the Go­spel, but it is the end or such like (as appeare, before) as de­part from the Gospell to Papistrie, or shrinke from, or de­nie the Gospell. Therefore if Gods worde nor any other persuasions can win you, let this and the other dreadfull ex­amples feare you.

The burthen of conscience and desperation of mind hap­pens chiefly to such as haue first embraced Gods word and the Gospell of Christe, and do fall from the same to any o­ther Religion, or committe some grieuous and notable sinne, learning by the same worde of God, that it deserueth the great wrath of God, & so driueth them to desperation. As may appeare by Iudas one of Christes Apostles, who after he had betrayed Christe for moneye, (agaynst his owne conscience) despayred of Gods mercie and so hanged himselfe. And as may appeare by Fraunces Spiere and Maister Smith before mentioned, who first professing the Gospell, and after reuolting or shrinking from the same, died moste desperately, daungerouslie, and dreadfully. Be­sides many other, whereof diuerse at laste haue, notwith­standing, bene comforted with the grace of God, and so haue died very paciently and godly. But I haue not redde nor heard, that they that haue turned from Papistrie or a­ny other Religion, and receyued and followed this our Re­ligion of the Gospell, continuing in the same did euer fall into despaire or died desperately. Which is a most infalli­ble argument that this our Religion is true, and your Pa­pisticall religion and all other are false.

Marke wel I pray you what end William Swallow, Actes and Monuments. pag. 1994. and Richard Petto came to, that were troublers & persecutors of one George Egles a true and constant professor of Gods worde. The same William Swallow was shortly after so plagued of God, that all the haire of his head and the nayles of his fingers and toes went off, hys eyes were well neare closed vp that hée coulde scant sée: the other [Page 302] Richard Petto, vpon a certaine anger or chaufe with his seruantes was so suddenly taken with sicknesse, that fal­ling vpon his bed like a beast, there he died and neuer spake worde.

Actes and Monuments. pag. 1991.Behold further and marke well, for here is such a glasse for you to looke in, that vnlesse you winke purposely, or turne your faces backwarde bycause you will not sée, you muste néedes (whether you will or no) graunt and yéelde that our religion is most true, and that your Romish reli­gion is moste false, and that our doctrine doth worke our saluation, and that your doctrine doth bring your damna­tion. Wherein you shall plainely perceiue how God did shewe his vengeance of one that rayled on one Iames Ab­bas that was a professor of the Gospell, who was burned at Bury, whereby all you that are enimies and raylers against the professors of this our Religion the worde of God, may learne to feare God, flie from Papistrie, and to embrace the Gospell.

As this Iames Abbas was ledde by the Shiriffe towards his execution, diuers poore people stoode in the way and as­ked their Almesse, he then hauing no money to giue them, and desirous yet to distribute something among them, did pull of all his apparell sauing his shirte and gaue the same vnto them: to some one thing, to some an other. In the gi­uing whereof he exhorted them to be strong in the Lorde, and as faithfull followers of Christe, to stand stedfast vnto the truth of the Gospell, which he (through Gods helpe) would then in their sight seale & confirme with his bloud.

While he was thus charitably occupied, and zealously instructing the people, a seruant of the Shiriffes going by and hearing him, cried out alowde vnto them, and blasphe­mouslie sayd, Beleeue him not good people, he is an Here­tike and a mad man out of his wit, beleeue him not, for it is Heresie that he saith. And as the other continued in his god­ly admonitions, so did this wicked fellow still blowe foorth his blasphemous exclamations, vntill they came to the [Page 303] stake where he should suffer, vnto the which stake this con­stant Martire was tred, and in the ende cruelly burned. But immediatly after the fire was put vnto him, the same fellow that did raile on him, (saying, that he was an Here­tike and madde) was there presently in the sight of all the people stricken with a Frensie (such was the great stroke of Gods iustice on him for his blasphemous rayling) and was then madde in déede, (as he before had charged the Martyr withall) who in this furious rage and madnesse, casting of his shooes withall & the rest of his clothes, cried out vnto the people and sayde, Thus did Iames Abbas that true seruaunt of God who is saued but I am damned. And thus ranne he rounde aboute the Towne of Burye, still cry­ing that Iames Abbas was a good manne and saued, but he was damned. The Shiriffe then beyng amased, caused him to be taken and tied in a darke house, and by force com­pelled him agayne to put on his clothes: thinking there­by within a whyle to bryng him to some quietnesse. But he (all that notwithstanding) assoone as they were gone, continued his former raging, and casting of hys clothes, and cried as hée dyd before, Iames Abbas is the seruaunt of God and is saued, but I am damned. At length he was ti­ed in a carte and brought home to his Maisters house, and within halfe a yéere or there aboutes, he (beyng at the poynt of death) the Prieste of the Parishe was sent for, who comming to hym brought with him the Crucifixe and their hous [...]inge Hoste of the Altar, which geare when the poore wretche sawe, hée cried out of the Priest and de­fied all that baggage: saying, that the Priest with such o­ther as he was, were the cause of his damnation, and that Iames Abbas was a good man and saued. And so shortly af­ter he died.

This fearefull, terrible, and moste straunge example me thinke were inough to make you beléeue, that this same Iames Abbas that was burned did professe the true [Page 304] lawe of God and the Gospell of Christe, and that hée was the seruaunt of GOD. As this blasphemous rayler was enforced by Gods mightie power to graunte and confesse, (though before he called him Heretike, and sayd hée was madde.) Nowe if this Gods maruellous mira­cle hath prooued that Iames Abbas that was thus burned was the seruaunt of GOD: then it is manifest that the Religion that hée died for is the true Religion, and if his Religion were true, then our Religion sette foorth by the Quéenes Maiestie (whiche is the same) muste néedes bée true. And so your Religion of Papistrie of force muste néedes be false, which is quite contrarie to our Re­ligion: of whiche Papisticall religion this Sheriffes man was, when hée had the people not to beléeue Iames Ab­bas, saying hee was an Heretike and was madde, tru­sting there is none of you so madde as to thinke hée was of a good and true Religion when he sayde so. For sure­ly he himselfe knewe hée was both wide and wrong, else he would not haue sayd that Iames Abbas was the true ser­uaunt of GOD and was saued but he was damned. And as they that are saued die not in a false Religion or wic­kedly: so they that are damned die not in a true religion or godlie. And if your Papisticall religion had bene true and good, he would not euen at his death haue cried out of the Prieste that brought the Crucifixe and the hous [...]ing bread (which they say is the very bodie of Christ) neyther would haue defied the same, nor yet woulde haue sayd then, that the Prieste with such other as he was, was the cause of his damnation.

But if any of you be so maliciously bente agaynst the trueth by the procurement of the Diuell (as the Diuell may doe muche) to say that this same fellowe made him­selfe madde for the nones, or that he was hyred by some Protestant to doe and say so (whiche coulde not be.) Here nowe therefore I will bryng you an other moste won­derfull [Page 305] and rare example, that will stoppe you (I hope) from eyther saying so, or thinkyng so.

And as this laste myraculous example was of a man, so this nexte and laste myraculous example that I will shewe you is of a woman. Whereby you shall not on­ly sée that shée was of the right Religion, and died a Mar­tyr and Saint of God: but also that God did so déerely loue hir, for professing the Gospell and dying in his quarrell, that maruellously and most miraculously he fought against hyr persecutors, and reuenged hir death.

Therefore marke it well, for surely of all other, there is not a more notable example of Gods greate loue and fauoure towardes the professours of the Gospell and that dye for the same, and of hys greate furie and wrath to the Papistes that persecute and murther them, than this that I will here sette foorth as a glasse. Where­in you that are so bewitched and drowned in Papistrie, maie sée whether God is pleased with your Religion or do­ings, or not.

There was a certayne godly woman condemned to bée burned for the professing of the Gospell in King Hen­rie the seauenthes tyme,Actes and Monuments. Pag. 75 [...]. by one Doctour Whittington the Bishoppes Chauncellour, whiche woman was burned in a towne called Cheepingsadberie, at whose Execution was not onely the sayde Doctour Whittington that con­demned hyr, but also a verye greate number of people. And when shée was dead and burned, the people began to turne homeward. It happened in the meane tyme, as these Catholike executors were busie in slaying of this sillye Lambe at the Townes side, a certayne Butcher with­in the Towne was as busie in slayinge of a Bull, whiche Bull hée had faste bounde in ropes readie to knocke hym in the head. But the Butcher (belyke not so skylfull in hys arte in killyng of beastes as the Papistes be in murthering Christians) as hée was lifting the Axe [Page 306] to stryke the Bull, fayled in hys stroke and smitte a little to lowe: or else howe he did smite I knowe not, but this was certaine, that the Bull somethyng grieued with the stroke, but yet not stricken downe, put his strength to the ropes, and brake lowse from the Butcher into the stréete, the very same tyme as the people were comming in very great prease from the burnyng of the godly woman. Who séeing the Bull commyng towardes them, and supposing him to be wilde, (as was none other lyke) gaue way for the Bull, euery man shifting for him selfe aswell as hée might. Thus the people gyuing backe, and making a lane for the Bull, he passed through all the throng of them, touching neyther man, woman, nor childe, till hée came whereas the Chauncellour was. Against whome the Bull as pricked with a suddaine vehemencie, ranne full but with hys hornes, and taking him vpon the paunche: gored him through and through, and so killed him imme­diatly, carrying his guttes and trayling them with his hornes all the stréete ouer, to the great wonder of all them that sawe it.

Although the carnall sence of man be blinde in consi­dering the workes of the Lorde, imputing many times to blinde chaunce: the thinges whiche properly perteyneth to Gods onelye prayse and prouidence: yet in this so straunge and so euident an Example, what man can be so dull or ignoraunt, whiche séeth not herein, a playne my­racle of Gods mightie power and iudgement, both in iust punishyng of this wretched Chauncellour, and also in admonishing all other lyke persecutours, by this exam­ple, to feare the Lorde, and to abstaine from the lyke cru­eltie.

These wonderfull and myraculous examples with a great number mo, (to the great comfort and consolation of the persecuted Gospellers, and to the fearing and terrifying of the cruell & vnmerciful murthering Papists) the worthy godly and learned M. Foxe with his great trauell, studie, [Page 307] and labour, hath set forth at large in his Booke of the Acts and Monumentes of the Churche, commonly called the Booke of Martyrs.

I feare there are some of you (so farre drowned in that abhominable Romishe Religion and so farre in loue with the Pope, and with all things whatsoeuer he or any of his cruell crue doe, or commaunde to do) that if a mad man had chaunced to haue runne on this wicked Whittington the Chauncellour and had killed him) hurting none of all that great throng and number of people but onely him) woulde haue sayde, that the man had made himselfe madde for the nonce: and that some of the hereticall Gospellers had hy­red him to doe it. But I trowe none of you will saye that the Bull made himselfe mad for the nonce, & that the Gos­pellers hyred him to runne onely on the Chauncellor & kill him: and to let all the rest of the people goe away safe and vnhurt.

Wherefore it can not be denyed, nor by any way be a­uoyded, but that it was the Lordes wrathe and vengeance, that lighted on this cruel and persecuting Papist, and mur­thering Chauncellor. And as the Diuel procured this wic­ked Chauncellor to be his slaughter man on the sayd godly woman the seruaunt of God: So God sent this Bull to be his slaughter man on the wicked Chauncellour the seruant of the Diuel. Therefore as I said before if the pacient, con­stant, ioyfull, and myraculous endes and deathes of the pro­fessors of the Gospell, can not allure nor persuade you from Papistrie to the Gospell, from the Pope to Christ, & from the Diuell to God: yet let the fearefull, horrible, desperate and dolefull deathes of the Papisticall persecutors & mur­therers of the professors of the Gospell enforce, feare, and terrifie you to flie with all spéede from the Popes daunge­rous, detestable and Diuelish doctrine.

What made Iudas to say,Math. 27. I haue sinned betraying the Innocent bloud, but that he was pricked in conscience, and that he was enforced through Gods might, to vtter y^e truth, [Page 308] and that hée had falsely and wickedly betrayed Christ his Maister.

What made Iulianus the Apostata (that once pro­fessed the Gospell, and turned from it, to saye, Vicisti Ga­lilee, Cooper. Epit. Chron. that is, O thou man of Galilee thou hast ouercome, (meaning Christ) but that he yéelded to Christ and that he graunted that Christes Gospel was the true religion, & that he most wrongfully persecuted the seruants of God.

What made y^t cruell persecutor of the Gospellers, Iohn de Roma to say in his maruellous paines & tormentes as is before mentioned, (I know I suffer for the euils and oppres­sions that I haue done to the poore mē,) but y^t he was pric­ked with the sting of Gods iudgement, that they that he had so tormented were the seruauntes of God, and that he was the minsster of Sathan.

What made that rigorous Rockwood to cry out beyng at the point of death, and to say, I am damned, all to late, all to late, for I haue sought maliciously the deathes of a num­ber of the honest men in the Towne, &c. but that God en­forced him to confesse the truth when it was too late to haue mercie, and that he knewe then in his conscience y^t the Ro­mishe Religion was false and wicked, and that the profes­sors of the Gospell were the seruauntes of God, that he did persecute for the Pope.

What made Bishop Gardiner to say at his death, I haue denyed with Peter, but neuer repented with Peter? but that he knewe in his conscience (beyng stung with the wrathe of God) that he wickedly and wrongfully resisted the truth, and most vniustly persecuted the professors of the Gospell, the seruantes of God.

Why did the Sherifs seruaunt (before mentioned) saye that Iames Abbas (that was burned for professing of the Gospell) was the seruaunt of God and was saued, and that he himselfe was damned? but that he was procured through the power of God, to acknowledge and open the trueth, that thereby euerye one that then heard him or afterwards [Page 309] shoulde heare of it, myghte playnely perceiue, that the Gospell is the true Religion, wherein GOD is chiefe­ly pleased, and that they that are persecuted for professing of the same, are the seruauntes of God: and that the Papistes that murther and persecute them, are the children of the Diuell.

Learne therefore to confesse willingly your errours, and to recant and refuse your diuelishe Papisticall doings and doctrine in tyme, whyles you may repent, recant, & obtaine mercie▪ by these wofull wretches that compelledly confessed their errours, and recanted their diuelish doings and doc­trine out of time, when they coulde not repent neither ob­taine any mercie at all.

If you could shewe vs but one of your Papistical Religi­on that died so willingly, chéerefully, constantly, Christian­ly, peaceably, godly, and myraculously as these professors of the Gospell before described, and thousandes of such moe haue done: then you woulde reioyce and clap your handes, noysing abroade thereby that your Religion were true, and most godly.

But bycause you can not shewe vs one suche, I haue shewed you diuerse (and coulde shewe you manye moe) of your cruell persecuting Papistes, that most desperate­ly and dreadfully haue kylled and hanged themselues, and that through the great and iust iudgement of God, haue bene strucken with the Lordes mightie hande, and so haue dyed most horribly, dolefully, diuelishly, & desperately, to the great terror and feare of all them that either sawe it or hearde thereof.

Therefore if there be any sparke of Gods grace in you at all, then the godly, pacient, and chéerefull suffering, and myraculous and tormenting deathes of the professors of the Gospell, will not onely allure you with all spéede to lay holde on Gods worde, and to embrace the Gospell our reli­gion: but also the dreadfull, dolefull, horrible, and most de­sperate [Page 210] deathes and endes of the cruell persecuting & mur­thering Papistes, will terrifie and feare you any longer to holde with the Pope, or to followe his detestable and dam­nable doctrine.

Many of the Heathen haue onely bene wonne to become Christians, by séeing the constant and pacient suffering of the Martyrs: and will you that professe to be Christians, be wonne to Papistrie by their crueltie and tyrannie, and by their dreadfull, horrible and desperate deathes?

I beséeche you therefore for the loue of God, as you pro­fesse your selues to bée Christians, so heare dayly and fol­lowe the lawe of Christ, by whom you are called Christi­ans.

But some of you haue saide, that we may haue too many Sermons, and too much talking of the Scriptures, if wée may haue too many Preachings of the word of God which will guide vs to Heauen: then you maye haue too many Masses which will leade you to Hell. And if you thinke it is good to heare twentie Masses in a daye which worke your damnation: then we thinke it is godly to heare one or two Sermons in a day that will worke our saluation. There­fore, if you will be Christes shéepe, then muste you heare Christes voyce: and his voyce is no where else to be heard but in his Gospell. There is no lawe can teache vs Christs will better, then his owne lawe that he spake and gaue vs hym selfe. As no lawe can teache the Popes wyll and plea­sure, better then the Popes lawe: so no lawe can teache vs better to please Christ and to performe his will, then his owne lawe the Gospell.

If we ment to be Papistes, wée woulde not followe the Gospell, but the Popes lawe: then if you meane to be Chri­stians, followe not the Popes lawe but the Gospell.

But howe can you followe the Gospell, when you re­fuse to reade it, or howe [...]an you heare Christs voyce, when by no meanes you wil heare the Preachers of Gods word, that vtter Christes voyce: That is such a fault in you, that [Page 311] hath kept you in errour, and will kéepe you still in blynd­nesse.

Perhappes you will say that our Preachers doe preache heresie, and therefore you will not heare them. But how do you know they preache heresie before you doe heare them? it were méete you shoulde heare them before you doe blame them. But suppose that you had the true doctrine, and that our Preachers should preach false doctrine, then what néede you refuse to heare them preache? or to reade their workes or writings, for you shoulde sooner confute their heresie with your true doctrine, than they shoulde allure you from your true doctrine to their heresie. What néede a true man feare to heare a lyer speake of that thing he knoweth? he shall sooner take the lyer in a trip, than the lyer can make him beléeue his lie, why should a wise man doubt to heare a foole talke, for the wise man should rather deride the fooles folly, than therby be allured to be a foole. Therefore if your Religion be the launterne of light (as some haue not sticked to call it) and our religion the doctrine of darknesse, then the light of your doctrine, would soone bewray the darknesse of our doctrine. And so the more you shoulde heare it, the more you would despise it, and the more you shoulde reade it, the more able you would be to confute it.

As he that is in a faire, goodly, swéete, beautiful & bryght house, néede not doubt to goe into a darke, euill fauoured, & stinking dungeon, least he shoulde be allured to tarrie there still, and to forsake the faire and trim house: euen so (if your doctrine be good and true, and the beautie and light of all o­ther religions) then you néede not feare to heare our Prea­chers of heresie, and reade our bookes of false doctrine, least you should be seduced thereby and forsake your owne true doctrine, for as the vyle darke and stinking dungeon would rather enforce him that is in it to abhorre it and quickly to goe from it, making him further in loue with the trymme bryght and swéete house: so woulde our wicked and false doctrine (if it were so) make you further in loue with your [Page 312] owne true and godly doctrine.

But for that disdainefully, obstinately, and wilfullye you refuse to heare our Preachers, and to reade our bookes, it shewes that you doubte your owne doctrine, that you are determyned to dwell styll in your errour, and that pur­posely you wyll not come from darknesse to lyght, nor from falshood to trueth.

But bycause we are most sure that our Religion of the Gospell is right and true, and your Papisticall religion is most erronious and false: wée willingly reade your bookes without anye feare to bée allured from our doctrine. Nay we reade them desirously, for that we are sure to confounde you with your owne bookes and writings. And therfore Iu­lianus the Emperour and Apostata commaunded that the Christians should not be trained vp in good letters,Cooper in Epit. Chron. fol. 129. saying, that he & the Philosophers were wounded with their owne feathers: as the Pope would haue vs not to be brought vp in the knowledge of gods word, least we should pearce him and his Prelates with their owne pykes.

But séeyng wée haue Gods worde (whiche is the tryer of trueth and confounder of falshoode:) wée desire none other arrowes to wounde you wythall, than the same you shoote at vs, for wyth your owne dartes wée de­stroy your doctrine.

Your Popishe Religion is so erroneous, so false, so foolishe, so childishe, so vayne, so ridiculous, so tyed toge­ther wyth rotten thréedes, so farre out of square, so contra­rie to Christes doctrine, so wyde from the Apostles tea­ching, so farre from the auncient Doctors meaning, so re­pugnant to reason, and so farre disagréeing with it selfe, (as before it doeth appeare) that vtterly it doeth bewray it selfe.

A lyer had néede to haue a good memorie, or else he wyll soone be taken in a trippe: let a théefe premeditate his mat­ter before hande neuer so well, and cast his cardes neuer so cunningly, yet if a wise man haue him in handling, his own [Page 313] tale will trippe him and trye him a théefe: (yea, thoughe before he were thought to bée a true man. For assure your selues that trueth will abyde all tryalles,) Veritas non querit angulos, trueth seeketh no corners, and trueth (as is before said) feareth nothing, but least she should be hid. And trueth doth most triumph when she cōmes to tryall.

And nowe for that your Romish doctrine refuseth triall, that argues, that it is not true. For if your Papisticall doc­trine bée so true, so perfect, and so pretious as you saye it is, and our doctrine so false, so wicked, and so hereticall as you blase abroade, then why doe you not confounde it rather wyth persuadyng than wyth punishing, by dis­puting than by destroying, by learning than with murthe­thering, by preaching than by presecuting, and by writing than with burning.

Thoughe I haue written this to wynne you, and for your instruction, yet I feare some of you therefore wyll wyshe my destruction. And thoughe some of you doe barke against it, (as I thinke you will) yet I am moste sure that none of you can disproue or confounde it, for that the foun­dation whereon it is builded is truth, which no storme can shake, nor tempest can ouerthrowe.

Marrie if you had our power ioyned to your crueltie, you woulde confute it and the writer thereof quickelye (if bur­ning and kylling maye bée called a confuting.) But if you shoulde so doe, I muste bée content, the seruaunte ought not to grutche to followe his Maister: but this I wyll tell you by the waye, the greatest friende I haue in the worlde, coulde doe mée no suche pleasure as you shoulde doe mée thereby: (if the sendyng of one to heauen bée a pleasure) for Christ sayeth (whose wordes I beléeue) Blessed are they which suffer persecution for righteousnesse sake, for theirs is the kingdome of Heauen. Math. 5. Therefore if by your burning and kylling of mée, you shoulde send me to Heauen: then surely in my iudgement, you coulde doe mée no greater pleasure.

[Page 314]And contrarie, all the enemies you haue in the world, could doe you no greater displeasure, than you thereby should doe to your selues, (if going to hell be a displeasure) for if they be blessed that are thus persecuted and shall enioy the king­dome of Heauen, then their persecutors must néedes be cur­sed and vnhappie, for theirs is the kingdome of hell. And so by sending me to Heauen, you shoulde sende your selues to hell, (vnlesse you repent): but it is a more common thing to the persecutors of the Gospell, (as before you may sée if you will sée) to die desperately than repentantly.

Wherefore let their dreadfull and desperate deathes driue you from the Popes persecuting Religion, hoping that these terrible and fearefull examples of Gods heauie wrath, powred on the persecuting and reuolting Papistes (if they were fewer) are ynowe to such of you as are igno­rantly ledde in Papistrie, and that will open your eyes to sée: but I feare they are too fewe for such of you, as are ob­stinately, wilfully, and purposely bent to continue in the same, and that wyll winke for the nonce, bycause you will not sée.

But marke this wel I beséeche you, which of you if you did sée a man goe before you, and fall on a slipperie ground, where he may rise or be helped vppe againe, woulde not shunne that place, and séeke an other safer waye? Nowe if you will shunne with one example a slipperie place for feare of a fall, where you maye ryse or bée helped vp againe: wyll you then runne wylfully (hauing so manye examples and warnings) into the dolefull and horrible pitte of Hell, where you can neuer get out againe by any meanes? thou­sandes haue shunned hell with a great deale lesse warning, and will you fall into hell for all this great warning?

Though you féele not the tormentes of the saide persecu­tors and dead desperate Papistes, yet if you doe and die as they died, you shall féele as they féele.

But perhaps you thinke, bycause you taste no smarte, that they féele no sorrowe: Be not incredulous, and thinke [Page 315] not that your neighbours house is not burned, bicause your house is safe and vnburned. And be not lyke fooles that will not beléeue that fire hath burned their neighbours house, before they themselues haue set fire on their owne houses, and vntill they sée them burned and consumed be­fore their faces.

It is not your harme to take héede by other: but it would be your harme for other to take héede by you. Ther­fore yéelde willingly vnto Christe and to his Gospell in time, least you yéelde to Christ and his Gospell (as the said desperate Papistes did agaynst their willes) out of time. And embrace Gods mercie whiles it is offered in tyme: least it be denied you, when you would haue it out of time. And beware by the sayd desperate Papistes that are dead: but let not them beware by you that are aliue. The sayde Papists of your religion that died so horribly, dolefully, and desperately, would giue all the world (if they had it to giue) to be but one howre in your place, that they might repent: then how happie are you that are here, where you maye turne to the Gospell without giuing anything, and where you haue many houres to recant and repent? Therefore take héede in any wise that you come not into their place where you can not repent, or else cannot haue mercie though you repent neuer somuch. Detest and abhorre Papistrie with repentaunce, leaste you detest and abhorre it (as the other before mentioned haue done) without repentance. And refuse not Christes Gospell in this lyfe▪ least Christ refuse you after your death.

And as we haue one God our heauenly father, so let vs obey him as his moste louing children: as wée haue one Christe that hath redéemed vs moste déerely, so let vs em­brace his Gospell that teacheth vs his will most truely: as we haue a Noble and mercifull Quéene that gouerneth vs most prudently, so let vs obey hir and loue hir, as true sub­iectes most faithfully: As we were all borne in this famous Iland of England, so let vs loue one another to the strength­ning [Page 316] of England▪ As we are or haue bene nourished in this Realme of England, so set vs all séeke the com̄oditie & quiet­nesse of England: And as you haue followed Papistrie (the Popes wicked doctrine) which hath made you enimies to England, so now (I most earnestly beséech you) professe and followe the holy Gospel Christes doctrine, which wil make you true friendes to England.

I thinke I haue written to much to many of you, suffi­cient to some of you, and to litle to a great sort of you. But if any of you be so obstinate & so wilfull, that neither Gods word can winne you, nor the learned & godly writers can withdrawe you, nor my reasons can persuade you, nor my arguments will allure you, nor the exāples I haue brought can moue you, nor the pacient, godly, & miraculous suffring and dying of the professors of the Gospell can procure you, nor yet the suddaine dreadful, desperate & damnable deaths of the persecuting Papistes can feare you, from your dete­stable and Diuelish doctrine of the Pope (which is against the law of God, the law of our Quéene, the law of Nature, and the lawe of Reason): Then I can sée none other but that you are determined to withstand God and his Gospell asmuch as lieth in you to your vtter confusion, (as they did which before I sette foorth for examples to warne you withall.)

And though by writing I can do no more for you than I haue done: yet I will pray for you still as I haue done. Whiche is, that God may giue you eies to sée, and hearts to vnderstand the trueth: whereby you and we may embrace and follow the Gospell of Christ, here on earth togither: that after this life we may dwell in the kingdome of Heauen togi­ther, as y^e children of God: to whom be all honour, glory, and praise, for euer and euer. Amen.