THE things that I have to represent to you, would perhappes bee more ac­ceptable from any other hand than from mine: and yet I may bee bould to say, that never did any man speak to you more void of ha­tred, or more desirous of your good [Page 2] and salvation. The Word of God, from whence wee draw our Religi­on, commands us to love those that hate us, and to beleeve that those which doo persecute us doo thinke they doo God good service. Every spirit, which seeketh after the truth, ought thus to be disposed. Without this, it is impossible to gather anie fruit by our communication: for, never doth any wound cloze up a­gain, during the inflammation. And even as in a house which is on fire, those which speake are not under­stood: so shall we never understand one another, whil'st our spirits doo burne with hatred and spleen. The study of the sacred Word of GOD requireth a quiet spirit, which wise­ly waigheth things without excepti­on against any mans person: for, what reason is it to hate any bodie because hee goeth astray, or because wee think wee see more cleere than hee?

Now then, even as blinde-men [Page 3] are commonly wranglers and cho­lerick; so also such as are most vio­lent receive least instruction: there­fore hee that shall remedy this igno­rance, shall likewise appease this fu­riousnesse. But, the evill is without remedy in him that endeavoureth to be ignorant, and feareth to know the will of God, lest hee should bee so much the more obliged to follow it. This is (my Masters) the disease of this Age: in which, people make profession of following without knowing, and to beleeve his Church without knowing what the Church ought to beleeve; and resteth upon the faith of other, being ignorant of the rule of faith, which is the Word of God: as if those that lead us ought to bee our warrants against GOD's judgement, or as if it were a vertue to beleeve in God by Attorney.

Indeed, people ought to obey their Guides, in case God bee their Guide; and beleeve that which they teach, if so bee that which they de­liver [Page 4] bee drawne from the Word of God.The Index of bookes forbidden, together with the rules which were made by the fa­thers that were chosen thereto by the Trēt Synod. The fourth rule. In as much as it is plainly seen by experi­ence, that if the Bible bee every where suffe­red to bee read in the vulgar tongue without a­ny restraint, more hurt then good will thence arise, by occasion of mens rashnes. Hee that without such like licence shall pre­sume to read or have the Bible, may not have an absolution of his sinnes, vnlesse hee first deliver it up into the hands of the Or­dinary. The which if they hide from the people, and hinder the reading thereof, it is a signe that they find themselves guilty; or that, in stead of subjecting themselves to this rule, they will have the soveraign rule to bee their authority. For, wherefore should the Word of God, contained in holy Scriptures, bee a suspicious thing unto us, and as it were a dange­rous book? Wherefore should not children bee permitted to see their fathers Testament? The Apostle Saint Paul hath written his Epistles to the people of Rome, of Corinth and Ephesus, to the end they might read them: wherefore then should Christian people at this day bee deprived of the reading of them? The [Page 5] Catholike Epistles of Saint Iames, Where it is to be noted, that there it is spoken of Bibles tran­slated by Catholick Roman Au­thors. S. Peter, and Saint Iohn, are written to all the faithfull in generall: where­fore then should not Christian peo­ple read those Letters which are ex­presly directed unto them, and are written for their instruction? wher­fore may they not read the writings of the Prophets, as well as the peo­ple of Berea? which, coming from Saint Pauls Sermon, went and con­ferred it with the Scriptures. To what end are Texts alleaged in Ser­mons, if it bee not lawfull for the Auditor to goe home and see in the Scriptures,Acts 17. 11 whether they bee truely alleaged or no? A horrible thing, that in those Countries where the Inquisition raigneth, it is a crime worthy the fire to have a Bible in the vulgar tongue; whil'st not one­ly the reading of fables is tolerated, but whoredome also established there by law and politick regiment. If so bee the Translation bee not thought true by the Pope, his Holi­nesse [Page 6] should give order for a Tran­slation fitting his judgement.

To say, that some abuse this rea­ding, is to accuse the Apostles of fol­ly to have written theirThe A­postles did write in a language most pub­likely un­derstood. Epistles to christian people, without foresee­ing that they might abuse the same: by the same reason, they might for­bid the preaching thereof, because many doo abuse it. Men abuse even the very goodnes of GOD. Nay, which is more, it was never seene, that any of the people did ever forge any Heresie through reading of the Scripture. All our Heresiarchs have been persons that have had place in the Church. Now, if to reade the holy Scripture, wee must have spe­ciall leave given us, is it not a mise­rable thing that wee may not obey God but upon sufferance, and that God can have no servants without the Bishop of Romes permission? Or if they say, it is not for ignorant peo­ple to read them: I answer, that all men are ignorant in religion before [Page 7] they read them, and that men may not without impiety ascribe any skil unto themselves in religion, besides or without the Scripture.

Shake off then (my Masters) this scrupulous feare, by which God is wronged, as if his Word were con­tagious, and a snare laid for weake consciences; lest upon you bee ac­complished the Prophecy of Esay, Esay 5. 13 My people are in captivity, because they bee without knowledge: and the saying of our Saviour, You erre, not knowing the Scriptures. Let not this pretious trea­sure bee wrung out of your hands; this contract of our spirituall marri­age with the Sonne of God: hould them as suspected persons, who du­ring this night of ignorance do hide this heavenly Light, and in the mean time light up their owne candles at high-noon. Hope not to bee saved by the faith of others: for, God de­clares unto us,Hab. 4. 2 that The iust shall live by his owne faith: Mat. 15. 14 and that If the blinde lead the blinde, they shall both fall into the ditch.

[Page 8] Now, that you may knowe that they take the Scriptures away from you, not to keep you in sobriety, but to detaine you in ignorance; consi­der, that in the Roman Church they read publikely unto you some chap­ters of the Bible in a tongue which you understand not. If in these chap­ters GOD were spoken unto, one might excuse it; saying, that GOD understands all languages: but these chapters are divine Lectures, in w^ch God speaketh unto men. Tell me in conscience, wherefore should God bee a Barbarian unto us, and speak to us in an unknowne tongue? Where­fore speaks hee unto men, but to the end they should understand him? Wherefore should those things, w^ch every where else would be esteemed ridiculous and against cōmon sense, bee thought good and comely in re­ligion? But, is it not a sleight of the enimy of our salvation; that he might make Christianity ridiculous, and hinder the Word of God from bee­ing [Page 9] understood of you? to the end likewise that the threatning may be accomplished which God useth to a people with whom hee is angry, I will speak to this people by men of other language, 1 Cor. 14. 21. & in a strange tongue, and so they shall not understand mee.

This evil hath produced another: for, in taking away from you the ho­ly Scriptures which make men lear­ned, they have given you Images, which they call the books of igno­rant men, because they nourish igno­rance: therewithall they busie the people, in stead of instructing them; in stead of teaching them, they make them passe-time. But because that against this same, the second of Gods commandements is expresse, which forbids in matter of Gods service to make any Image, and to fall downe before any representation of anie thing in Heaven or earth; and that his Law, pronounced with thunde­ring, affrighteth even to this day this superstition: these Doctours have [Page 10] imposed silence unto this Lawe of God, and dare to raze out this com­mandement out of those books, prai­ers and service-bookes, which they appoint them to use: A thing wher­in wee may suspect our owne eyes, and hardly beleeve when wee see it, that very wormes of the earth have made so bould as to correct the Law of God pronounced with his owne mouth; yea, that same Lawe, by which they shall bee judged at the last day.

Vnto such enterprises the holie & sacred name of Church serveth as a cloak. It is said that the Church can­not erre; that she is soveraign Iudge of the points and doubts of faith; that shee is the faithfull interpreter of the Scripture. By which Church, is understood not the Greek, nor the Syrian, nor the African (although more ancient & more pure than the Romane); but onely the Romane Church, which, having never been but a particular Church, cals herself [Page 11] the Vniversall. By this meanes the Church of Rome is becomne Iudge in her own cause. The Greek Chur. more ancient than the Roman, com­plaineth that the Roman Church is revolted and separated from her, producing against her her chaires, her succession, her antiquity. In this contestation, the Romane Church vanteth herself to bee Iudge, and so will bee both Iudge and Party. In the question whether the Romane Church can erre, shee herselfe will be Iudge; and (which is more) whē there is question of deciding what the Churches duty is, the Romane Church will bee soveraigne Iudge, to the end shee may have no other lawes but of her owne establishing, and what shee will carve out for her owne self. And, moreover, when the sense and interpretation of the Lawe of God lieth at the stake, shee estee­meth herself the infallible expoun­der, and reputes her owne interpre­tation of equall authority with the [Page 12] Law of God; yet is it certaine, that by this Law shee shall bee judged at the later day. Now, there is no rash­nes so extravagant, as to put sinners for infallible judges of the sense of the Lawe, by which their sinnes are to be judged. What obedience think you is the Soveraign Master to look for, if his servants may say unto him, Thou hast indeed commanded us that same, but wee interpret it thus, and doo judge that thy commande­ment ought thus to bee understood; and thou knowest, that wee are un­doubted judges in such matters, and that our interpretations are of equal authority to thy commandements? By this reckoning, it were better to bee servant than Master. By which of these two (thinke you) shall the Prelates of the Church of Rome be judged at the last day? whether by the Law of God, or by their owne interpretations? I referre this to the judgement of any man that hath but the remainder of common sense left [Page 13] him, or any spark of free and unpre­ocupate conceipt, which of the two ought rather to be supream Iudge in religion: whether God, ruling and teaching the Church by his Word; or the church, that ought to receive this Word, and obey him. Who shall rather be Iudge, the scripture which cōmands there should be a Church, and giveth it lawes; or the Church, which onely giveth attestation that that is the Scripture? specially con­sidering, that even this testimony may be given by a corrupt Church, and disobedient to this Scripture. Who shall bee rather Iudge, the Scripture which is one, and judgeth without passion; or the Church, which is divided into cōtrary chur­ches which cannot bee assembled, and whose Pastors are subject to am­bition and avarice, and fitter to bee had in suspicion when there is anie question of their profit or authority?

Heere (my Masters) it is easie to shewe you, that they lead you in a [Page 14] way by which it is altogether im­possible you should bee saved: for, you are taught simply to beleeve the Church of Rome, and without far­ther enquiry to depend entirely up­on her authority; and yet you are deprived of all means to know whe­ther this Church, whereunto you give credit, bee pure, and teacheth true doctrine. For, how should you knowe that? should it be by the ho­ly Scriptures? yea, but this book is not permitted you. At Rome and in Spaine, to read in it, is no lesse than burning at a stake: or would you knowe it by the Antients? those are greek & latin books which the peo­ple understand not. What knowes an artificer, or a woman, or an hus­bandman amongst you, whether the Church teacheth conformably un­to the Scripture? or if their church bee such as it was some 12. or 1500. years since? or whether of a long list of Popes pictured, the first have be­leeved as the last, and that the times [Page 15] have altered nothing? In briefe, you have no other proof of the purity of your church, but the witnes of your Church it self: whose Prelates, van­ting themselves that they cannot erre, in the meane time deprive you of all means to discern of error from truth; by hiding from you the rule of truth, which is the holy Scrip­tures. But wherfore should the Ro­man Church rather have this perfe­ction, that the Greek or the Syrian (more antient and more pure than the Roman) founded by Ies. Christ himselfe, and by his Apostles; and who also brag to have Saint Peters chair? Doth the Scripture give un­to the Roman Church any preroga­tive above others? or doth it give her the priviledge of not erring?

From hence doe ensue two things as cleere as the day: the one, that your faith is grounded onely upon the authority of men, and by conse­quent that your religion is a humane religion and not divine. Whosoe­ver [Page 16] saith, I beleeve the Gospell and the Word of GOD, because the Church ordaineth it, maketh the Church more credible than God. To doubt of Gods truth, is a lesse crime, than to make it depend upon men. The other is, that, of all hu­mane witnesses, you ground your selves upon the worst and most un­certain: for, you say, your Church is good because shee saith it, and so doo make her Iudge in her owne cause; not considering, that by this word Church, you understand not Christian people, nor the generality of Pastors, but the Pope and some fewe Prelates whose rules are called Church-rules, although they tend onely to the profit of the Clergie, and the advancement of the Empire of the Bishop of Rome.

And you poor soules, whom God hath framed after his owne Image, whom hee hath redeemed with the blood of his Son, whom God solli­citeth by his Word, will you lan­guish [Page 17] alwaies in this captivity? will you heap up unto your selves the wrath and indignation of the Lord, by rejecting the salvation which is proposed you?

I confesse, that the Roman Chur. in certain points alleageth scripture, and that between her and us there is strife about the interpretation: but we make use of the Scripture in ano­ther manner than those which teach you.

For first, they are afraid the peo­ple should read the Scriptures: but we exhort men thereunto.

Secondly, they perswade you, that the Scripture is obscure and ambi­guous: but we say, all things neces­sary unto salvation are therein layd downe with much clearness.

Thirdly, they say that the Scrip­ture is an unperfect rule, they will needs have another unwritten word, and traditions of the Church equall in authority to the Scripture: wee (on the contrary) say, that the holie [Page 18] Scripture can make us wise unto sal­vation,1 Tim. 15. 1 and that wee ought not to bee wise beyond what is written;1 Cor. 6. 4 and that in that which is cleare in the Scriptures, and needeth no interpre­tation, are cōtained all the doctrines necessary unto salvation.

Fourthly, when wee alleage the Scripture, we alleage it as soveraign Iudge, and as it that ruleth the Chur. and giveth her her authority: but the Romane Church alleageth the Scripture as a doctrine authorized by the Church, and that you ought to receive it because the Church hath ordained it.

Fiftly, when wee interpret the Scriptures, wee give not out our in­terpretations for lawes as doth the Roman Church, nor call our selves judges or infallible interpreters of the holy Scriptures.

Finally, when wee interpret the Scriptures, wee draw our interpre­tations from the Scripture it self: but the Roman Church draw their in­terpretations [Page 19] from the unwritten word and from tradition. For ex­ample: wee expound those words, This is my body, He took the bread, gave it, &c. Do this in remem­brance of me. By the bread which I give you is the commemoration of my body; the which expositiō is found in the text it self of the institution of the sacra­ment: or by these words of the A­postle, 1. Cor. 10. 16, The bread which wee break is the communion of the body of Christ. Your Teachers do not thus interpret the Scriptures: for, they draw their interpretations from the unwritten word and from tradition. When the Lord said to Peter, I have prayed that thy faith fail not; they say, that by these words Saint Peter and the Popes of Rome, his successours, were promised the vertue that they could not erre: but the Scripture speaketh not of Popes or of Bishops of Rome, nor grants unto Saint Pe­ter any successor in his Apostleship. So Malachie speaketh of a pure ob­lation which was to bee made in all places;Mal. 1. 11 This oblation, according to [Page 20] the interpretation of these Masters, is the Masse; in which they say the bo­dy of Christ is really sacrificed. But this interpretation is taken out of the unwritten word: for, the holy scrip­ture speaketh not of any Masse, nor of the sacrifice of the body of Iesus Christ, nor establisheth any sacrifi­cers in the Church to sacrifice the Son of God. So, when the Scripture saith, Thou shalt worship one God, and shalt serve him alone; The interpretati­ons of these Masters is, that God for­biddeth onely the worship of Latria, but not the adoratiō of Dulia, which is an inferiour religious service. But, the Scripture speaketh not of the a­doration of Dulia, nor of any other religious service then that which is due unto God. These are interpre­tations which the Romane Church draweth from the unwritten word, which is at the discretion of the Ro­mish Church, nor can bee learned but from her mouth: for, I doo not think there is any that ever hath seen [Page 21] all the instructions of this unwritten word reduced into one body;Bellar. in Barkl. c. 3. He thinkes not rightly of the chur. of the chur. of Christ, that admits nothing but what hee reads ex­presly to have bin al­ledged or practised in the old chu. as if the Church of later time either ceast to be a chr. or hath not authority to expresse and declare, to decree also, and cōmād those things which con­cern faith & Christian manners. and that because this word changeth ac­cording to the age, and is fitted unto the time, and that the Romish Chur. hath power also to adde new articles thereunto even in the points of faith.

The greatest mischief is, that these traditions and instructions of the un­written word are not only additions unto the Scripture, but also manifest oppositions thereunto: whereof, the Mass alone doth furnish us with ma­ny examples. 1. For, Iesus Christ, administring the holy Sacrament of the Eucharist, spake in a tongue un­derstood of the standers by: but the Priest in his Masse speaketh in an un­known language. 2. Iesus Christ ad­ministred to all there present: but the Priest oftentimes eateth & drin­keth himselfe alone. 3. Iesus Christ communicated the cup unto all, and willed that all should drink thereof: but the Priest drinketh alone, and de­nieth the chalice unto the people. 4. [Page 22] Iesus Christ offred nothing to God: but the Priest prayeth in the Masse, that God would be pleased with his oblation. 5. Iesus Christ made no e­levation of the hoste: but the Priest houldeth up an hoste to bee adored. 6. In the institution of this holy Sa­crament there is no speech of a sa­crifice, nor of sacrificing the body of Iesus Christ: cleane contrary, the Priest pretendeth the sacrificing of the body of Iesus Christ in a reall & propitiatory sacrifice for the living and the dead also. 7. Vnder the Ta­ble of our Lord there were no re­liques hid,We beseech thee, Lord, through the merits of the Saints, whose re­licks wee have heer, and for the merits of all the Saints besides, that thou woul­dest vouch­safe to par­don all our sins. nor the bones of any Pa­triarch or Prophet: on the contrary, the Priest hath under the stones of his Altar the bones of the dead, with­out which reliques an Altar cannot bee consecrated: and so according­ly the Priest in his Masse craveth sal­vation by the merits of those Saints whose bones lie hidden under that Altar; a thing that Iesus Christ ne­ver thought of. 8. Iesus Christ wit­nessed, [Page 23] that it was the fruit of the Vine that hee drank: but the Priest denies that it is so. 9. Iesus Christ will, that we make commemoration of him: but the Priest pretendeth to make Iesus Christ himself. 10. Saint Paul saith foure times, that we eat & break bread: on the contrary, the Priest maintains, that we neither eat nor break bread. 11. The Lord insti­tuteth a Sacrament: but the Priest celebrateth a Sacrifice. In a word, the one administreth the Communi­on; the other singeth Masse, expresly made to dis-figure the holy Supper of our Lord.

These Masters thinke themselves well fensed with using a childish re­crimination in objecting unto us, that seeing wee will imitate our Lord, we ought all to celebrate the Commu­nion after supper, & in a high cham­ber, and not to admit of women: but neither the place, nor the houre, nor the sex of the assistants, is either part or essence of the action; and without [Page 24] any of these the action remaineth in­tire, nor hath Iesus Christ touching the same given any rule, or forbid­den any circumstance. But the chāge which wee object against them, is in things essentiall, and which change the nature of the action; seeing that thereby is introduced an adoration not commanded nor practised by the Apostles; and a sacrifice establi­shed, which our Lord hath not or­dained; and an authorized supersti­tion about dead mens bones; and a publike repast changed into a private Mass; and the people frustrate of un­derstanding their ordinary service; and instructed to take God, and to eat their Creator, & adore the crea­ture; and deprived of one halfe of the Sacrament, to wit the cup, wher­of Christ hath said,1 Cor. 8. 11. Drink ye all of this: as also the Apostle commandeth the people of Corinth to take the cup as well as the bread.Let a man prove him­self, and so eat of this bread, and drink of this cup.

Whereupon wee propose a means of agreement, which cannot bee re­fused [Page 25] but by him that loves discord, or is thirsty of Christian blood, or which will war against God: for, all Christians confesse that Iesus Christ hath done well, and that there is no­thing amisse in his institution, and that even when it might bee lawfull to celebrate the holy Communion in some other fashion then hee did; yet all agree, that it would not bee ill done to follow his example, speak as hee spake, and doo as he did. Now, this is that which wee demand: and certaine it is, that the Pope might make an end of all contētions sprung from this point, which trouble and divide Christendome, if hee would restore the holy Communion unto the form in which our Lord did ce­lebrate it; laying aside all disputes, & binding the people unto the example of the Son of God. What incommo­dities or incōveniences soever might bee alleaged against the same, could not bee put in balance against the o­bedience which wee owe to Iesus [Page 26] Christ, & against the peace of Chri­stendome, and the re-union of that rupture and separation of people, which hath caused so many troubles, and spilt so much blood, and which goareth the side of the Ro. Church as well as ours, exposing it to the vi­olence of Turks and Infidels.

Every spirit that is not preoccupa­ted will easily acknowledge, that this is the language of truth: wherewith, lest your consciences should bee tou­ched, they use a device, namely, to represent unto you our religion alto­gether other then it is, and paint it out unto you like a hideous monster, and to make us speake things wholly against our beleef. And thereupon, many amongst you are of so easie be­leef, as to chuse rather to learne what our religion is by our enemies invec­tives, than by our owne confession; yea, after wee have protested, not to beleeve any thing of all they father upon us, yet would they make us per­swade our selves, that wee beleeve [Page 27] that which wee beleeve not: where­in they justifie us before they bee a­ware. For, thereby they privily con­fesse, that our religion truely propo­sed cannot bee encountred; and that if it were represented in as true co­lours, at the very first it would make a strong impression in the minde of the Auditor through the evidence of the truth thereof. They tell you, 1. that our religion teacheth, that good works are not necessary; 2. that the Elect may without danger licence themselves to doo evill; 3. that God gives no recompense to good works; 4. that God constraineth our willes, and forceth them unto good; 5. that we accuse God of injustice, as having given us a law which wee cannot ac­complish; 6. that wee are enemies to the Saints and the Virgin Mary; 7. that for the understanding of the Scriptures, every one of us vanteth to have a particular inspiration; 8. and that wee deny the Almightinesse of God in the Eucharist.

[Page 28] Is not this all false, and contrary to our beleef? 1. Our religion teacheth, that good works are necessary unto salvation: for, men goe not to Hea­ven by the way of hell, nor unto the Kingdome of God by serving the di­vell. 2. Our religion teacheth, that the predestinated unto salvation are also predestinate to live holily. To say, I may abandon my self unto evill seeing I am elected, it is the language of a reprobate, who will be bad because God is good, and who makes of the grace of God, which is a spurre unto vertue, a pillow to sleep upon in all vice. 3. Our religion beleeveth, that God rewardes good works, but with a salary freely given. 4. We beleeve that God constraineth not our wills, but bendeth them, and causeth them to give themselves willingly unto good. 5. We esteem it not a thing un­just that God should demand at mans hands that which hee cannot, when man doth owe it, and when his una­blenesse commeth of his owne de­fault. [Page 29] fault. 6. We honor the Saints as they honoured the Saints that were be­fore them. 7. For the understanding of the Scriptures, wee content our selves with that which we finde clear in them, and leave particular inspira­tions to frantick persons. 8. Wee de­ny not the omnipotency of God in the Eucharist, but rule our selves ac­cording to his will: wee use the Sa­crament of the Communion, not to make Iesus Christ, but to honor him; not to make his body descend unto us, but to elevate our hearts to him. Wee undertake not to take GOD in this life, but content our selves that hee take us at our deaths. Wee feare not, that God can fall to the ground, or be stolne away, or gnawn by mice, or eaten by his enemies. We beleeve not that the Son of God and the di­vell could enter both together into Iudas; nor that Iesus Christ did eat himself, seeing it was nothing neces­sary for our salvation.

Our religion is a religion which [...] [Page 28] [...] [Page 29] [...] [Page 28] [...] [Page 29] [Page 30] acknowledgeth no other head of the Church but Iesus Christ, nor other rule of faith then his Word, nor o­ther propitiatory sacrifice then his Death, nor other purgatory then his Blood, nor other merit than his O­bedience.

It is a religion, which would have the people to read the word of God, because we fear not to finde our con­demnation therein; and which spea­keth in a knowne tongue, for that it is not ashamed of her beleef.

It is a religion, which holdeth fa­sting to bee in abstinence, and not in distinction of meats: wee fast for ex­ercise of humility, and not in opini­on of merit or satisfaction: wee bor­row not other mens satisfactions; but wee beleeve with the Apostle, That e­very one shall bear his owne burden.

It is a religion, which distrusting her owne works beleeveth in Gods promises, which preacheth the assu­rance, and not the doubt of her salva­tion, recommendeth an humble assu­rance, [Page 31] and not an arrogant perplexi­ty, by which they that set forth their merits, make a profession to doubt of their salvation.

It is a religion, wherein men con­fesse they have often don that which God hath forbidden, farre from ha­ving done more than hee hath com­manded; so farre from dooing over­much, as that they faile even of that which is necessary: they pretend not to make God a debter by their works of supererogation, but confess them­selves debters through their disobe­dience.

It is a religion, which, in stead of forming of stones to the likenesse of man, endeavoureth to reforme man unto the image of God; which, in stead of adoring a wooden crosse, ad­oreth the crucified, trusteth in his passion, and glorieth in his reproach.

It is a religion, which beleeves not that God taketh pleasure to torment the soules of his children in burning fire, and to punish them for faults al­ready [Page 32] ready pardoned, and for which Iesus Christ hath fully satisfied by punish­ment; which serveth not to amend the sinner, but to content the Iustice of God.

It is a religion, which maketh not her praiers by count, nor placeth the power of it in the number of the re­petition of one & the self same prai­er; but in the faith and disposition of the heart.

It is a religion, which holdeth that faith consisteth not in ignorance, but in knowledge: which equally distri­buteth holy things to rich and poor; not like as in the Romane Church, whose dispensations & letters of ab­solution are sold, and particular Mas­ses never said for him that hath no­thing to give.

Briefly, it is a religion which hath lesse splendour without, but more so­lidness within; which will endure narrow sifting; which ordaineth few ceremonies, but giveth much instru­ction.

[Page 33] You wil heer say, But these things are new. How new, seeing Iesus Christ and his Apostles have thus taught? Indeed these are new to per­sons brought up in an inveterate er­rour; and you knowe, that healing is alwaies newer than sicknes: but wee must alwaies goe up to the spring­head of truth; in comparison of w^ch, all ould errour is new. Never did a­ny man oppose himselfe to any roo­ted errour settled by long custome, who hath not been accused of novel­ty. And this reproach of novelty is very unseemly in their mouthes who hide from the people the true Anti­quity, which is the holy Scriptures; and who to this day maintaine, that the Church can make new ordinan­ces touching faith; and, by the Church, understand no other but the Roman, who in the very first time af­ter the Apostles cannot shewe one man of their religion; & who knowe that in all Antiquity there is no men­tion made of excluding the people [Page 34] from the cup, nor of forbidding from the reading of the Scriptures, nor of reading the Scriptures unto them in an unknowne tongue which they un­derstand not, nor of picturing the Trinity, nor of adoring Images, nor the Hoste, with the adoration of La­tria, nor of private Masses, nor of the Bishop of Romes Court, nor of his Indulgences and Church-Treasure, nor of his power to depose Kings, & draw soules out of Purgatory, nor of many other new corruptions which they plaister over with the fraudu­lent title of Apostlique traditions, as if they came from the Apostles.

The themselves, who thus vaunt of Antiquity, are those which use the antient Doctours most coursely, cen­suring and condemning them upon slight occasion: who will that the Fathers should be interpreters of the Scriptures, in case they themselves a­lone may be the fathers interpreters, and the Iudges of Antiquity; & who not only condemn every Father per­sonally, [Page 35] but also whole Councels where the Fathers speake in com­mon.

Three universall Coūcels did con­demn Honorius, Bishop of Rome, for Cotton in the preface of his Ca­tholique in­stitution speaks thus of these two universall Councels. an heretique: but, at this day they maintain, that those Councels mis­took themselves.Greece be­gan in the year 388. to rebell a­gainst the holy Sea, & to thwart the Bishop of Rome, giving him the Bishop of Con­stantinople for a Se­cond. At the first Coun­cell of Constantinople, in the yeare 381. there were a hundred and fiftie Orthodox Bishops, and 630. in the Councell of Chalcedon, the yeare 450. Neither this great number, nor their great Antiquity, hindreth our adversaries from condemning all those Fathers, for equalling the Bi­shoppe of Constantinople to him of Rome in ecclesiasticall matters.

And it is marvelous how these men dare speak of Councels,Afterwards in the year 450. they said they had the same privi­ledges. seeing they knowe, the day & night are not more contrary than the ancient Councels and the new, in which the Pope ru­leth and ordaineth all: but the other bishops give their opinion only, with [Page 36] bowing of the head in signe of approbation. At the beginning of which, they lay down the holy Scripture at the Popes feet; in witnes, that the Word of God is subject unto him: where the Pope is seated on a high Throne, having the Emperor sitting at his feet. In brief, wee may see by the practice of these later Councels, and above all by the Councel of Flo­rence, and the last of Lateran, and by the book of sacred ceremonies, that a Councell now within these few A­ges is no other than a papal consisto­ry, though with more soleminity: whereas in the antient Councels, the bishop of Rome durst not be present, and his deputies ordinarily had no precedencie there nor authority; far from ordaining, that no book shall be canonicall without the Popes autho­rity, and that all Kings should kiss his feet; and to declare, that there is no other name under Heaven but that of the great Bishop:Annal. Baron. which are the de­crees of the Roman Councell under [Page 37] Gregory the seventh,Anno. 1078 the yeare 1076. Briefly, it is certain, that they which buzze in your eares the Fathers and Councels, do it not because the An­tients are favourable unto them; but because they knowe that the people can knowe nothing of them, and that they must needs in those things re­ferre themselves unto them. But, as for the Scripture, which you ought to knowe, and which ruleth all the Fathers, it is that which is forbidden you. In summe, yeares are no rules, and lying is ever since the beginning of the world. The Church is not in a Countrey, of custome; but, where the written truth is. There is no pre­scription against divine truth: yea, e­ven in the time of the Apostles the mystery of iniquity was a-brewing; how far ought it now then to bee ad­vanced? And indeed as wel the peo­ple as the pastors of the Ro. Church have these many Ages cried out, that their Church had need of reformati­on. In the Councell of Pysa, held in [Page 38] the yeare 1411, Pope Alexnder the fift, in the twentieth Session, promi­sed solemnly to intend the reforma­tion of the Church, and to assemble for that purpose the most learned of all Nations. A while after, was held a Councell at Senes, the yeare 1423. where the proposition of the refor­mation of the Church was revived, and then put off to another time: for, they saw they could not stir this stone without shaking the papall seat.

That which the great ones would not doo, God hath performed by the hands of little ones; using unhoped for means to expose unto the view of the world the doctrine of salvation maugre al the machinations of Satan.

Vnto those that have endeavored, and do yet endeavour to perfect this work, you are thus much beholding, as that the holy Scripture, which the people saw not heertofore, is now translated into the vulgar tongue, and that the Spirit of God speakes it; so, as none can be ignorant of the Word [Page 39] of God, but he that hood-winks him­self lest hee should see the light. You are also thus much more beholding unto them, that the Pope doth lesse tyrannize over you than he did some foure or five hundreth yeares since, and that your servitude is by a quar­ter lesse burdensome.Such Buls are found in Math. Pa­ris, and in the 3. Tome of Coun­cels, at the end of the Councell of Lateran vnder In­nocent the third. For, in those daies the Pope gave to the French, which armed themselves for him and at his commandement, besides the remission of all their sins, a degree of glory in Paradise above others: whereas now if he should send them to goe into a farre Countrey upon a Croysada, to fight against Hereticks, or to take-in some Townes of their neighbours to the Popes use, as was done not very long since, you your selves would mock at his comman­dement. In former times, when any King angred him, his custome was to interdite his Kingdome; and so put (as far as in him lay) many millions of persons out of the communion of the Church, cause all divine service [Page 40] to cease in a large Countrey, cause the Bels to bee still, hinder Burialls, and to expose the Countrey in preie to him could first conquer it. Eng­land was six years and a half in this e­state, in the time of King Iohn: but, now-a-daies he drawes no more that weapon; lest, bestirring himselfe too hard, hee overturne his owne chair, which the doctrine of the gospell hath already much shaken.

You owe them moreover this ob­ligation, that you see not (as in the time of Boniface the ninth, and Leo the tenth) Pardoners to run from house to house through France, who for half a crown sould every one remissi­on of all their sins, and deliverance of a soule out of Purgatory.

The time hath bin, that in France there was no speech but of miracles, and of Saint Anthonies fire, and of the apparition of damned soules, or o­thers returning from Purgatory: of which illusions the greater part is va­nished at the Sunne-rise of the holy [Page 41] Scriptures, which the night of igno­rance had hidden. And if now they doo any petty miracles, it is in secret, and never in our sight: for, before a man that feareth God, and knoweth him, Satan is as it were afflicted, and loseth his fense-play; yea, even your owne Magistrates have punisht these deceivers.

There bee but a few amongst you that doo wholly beleeve your owne religion, but doo finde some fault in the Romish Church: for indeed, it would be a hard matter to endure the decrees and glosses which say, that Tit. 8 de Praebend. cap. Propo­suit. According to the ful­ness of our power we may lawful­ly dispense above law. Where the Glosse also; The Pope doth dis­pense a­gainst the Apostle; as also against the old Te­stament, as also in ano­ther. Glossa. dist. 34. can. lector. The Pope can dispense against the Apostle. Et causa 23. qu. 1. can. Sunt quidam, The Glosse hath it thus: Hee (the Pope) dispenseth in the Gos­pell, by interpreting it. the pope is above law and right, and that he can dispense against the Apostle, and against the gospell; and which cals Glossa extrav. Cū inter. Our Lord god the Pope. the Pope, god; andConcil. Lat. ultimum sess. 9. The countenance of thy divine Majesty. Bellarm. in Barkl. c. 31. Christ gaue to Pe­ter, in a good sense, power to make of sinne no sinne; and of no sinne, sinne. the divine ma­jesty: [Page 42] or those fabulous Legends, which compare and equall in many things, S. Dominick and S. Francis with Iesus Christ; or the opinion of those which muffle themselves with the habit of S. Francis when they are on their death-beddes, ready to give up the ghost, because (say their Doc­tors) that this garment is as good as asecond baptisme: nor the gadding of poor people 200. leagues off, after pardons, seeing the remission of sins is offered to us at home by the prea­ching of the gospell: nor those that teach, that the Pope can make that which is sin to bee no sinne, and that which is no sin to be sin. And certain it is, that though wee should hould our peace, yet the truth doth speake in the consciences of many which are held in this captivity for feare of men, and for their domestick affairs: for, the divell tickles men by the panch, and rockes them a sleep with pleasures and honours; from whence it coms to passe, that the sparks of the [Page 43] knowne truth are smother'd in them; or, if they be not quenched in them, they burn & torture the conscience, and make them more culpable, not onely for having buried their talent of the knowledge of God, but even for having dissipated it; for having bin ashamed to confess the Sonne of God before men, and not defending his cause in time of need; for beeing more afraid of mens displeasure, than to offend God, whose promises are certain, his threatnings horrible, and judgements eternall and inevitable: who having now in our daies done so many marvellous things, to build up again the ruines of his Church, will not surely leave unpunished those which endeavour to trouble his work, and who go purposely astray at high­noon.

All this discourse (my Maisters) proceedeth from nought else but a servent desire that wee have of your salvation, and that God might be ser­ved: for, wee have heerein no other [Page 44] interest but your happinesse; seeing that for defending this cause we are like to purchase nothing but trouble, hatred and discommodity. Wee ra­ther desire a great deale more to live in peace and amity with our fellow-citizens under one self-same religi­on, if wee might doo it without of­fense to God. Nor cease wee to be­seech the Father of mercy, whose compassions surmount our iniquties, that hee would pardon those which hate us, that hee would touch their hearts with repentance, and inligh­ten their understandings with his light, to knowe the day of their visi­tation, and the way of eternall salva­tion; lest in the end he turn away his favour frō a people which turn their backs upon him; and pour out a dark­nes more thick than the former upon a nation enraged against the light of the gospell.

If these considerations shall move any one, it will bee a great joy unto mee, and an ample reward for my la­bour: [Page 45] if it shall happen otherwise, wee shall have at least delivered our owne soules, freed our consciences, and born witnes in this hart-harned Age, until the Son of God com from Heaven to heare our griefs, and deliver his children, and re­ward every one accor­ding to his worke. To him be glo­ry world with­out end. Amen.