A discouerie and batterie of the great fort of vnwritten traditions otherwise, an examination of the Counsell of Trent, touching the decree of Traditions. Done by Martinus Chemnitius in Latine, and translated into Englishe by R.V.

The Preface.

WHat christian hart (dere∣ly beloued countriemen and brethren, in our Sauiour Christ) can abstaine frō deepe sobbes and sorrowful sighings? What na∣turall and kinde harted man can forbeare weeping, so ofte as hee calleth to remem∣braunce the Lordes Vineyarde within the Realme of England (which he himself had of late so stronglye hedged, walled, and fenced round about, by the Princes of most famous memorie, King Henrie the eight, and Edwarde the sixt, and planted therein the pure vine of his owne blessed word, by godly Preachers his Gardeners) to be so sodainly broken downe, destroyed, wasted and wrooted vp by the rootes, by the wilde Bore of the wood, and the Beasts of the field, that is, by the Romishe Bishop and his bloody ministers: and now in the same vineyarde to see planted, take roote and prosper, brambles, bryars, and hemlocks; that is, grosse ignoraunce, naughtie doctrine, false worship of God, and such other kindes of most stinking, vile and filthie weedes. Oh what a sweete & pleasant grape of godly doctrine was then gathered in England to the great cōfort & reioising of al thē, that louingly tasted therof? Thē was Gods word (for that is the sweet and pleasaunt grape that maketh glad the hart of man) with greate freedome preached, earnestly embraced, and with greedie harts in all places receaued.

Then was Gods great glorie marueilously aduaunced. Then the onely merites of Christ, then true repentaunce for our former sinnes, then trust in Gods mercie through the death of our Sauiour Christe, with a new Christian life was truely published, and preached euerye where. Then was there the common prayer rightly vsed, and the Sa∣craments, (Baptisme I meane and the holy Communion) in suche a tongue and language set foorth, that all people mighte vnderstande them. Then were they plainely ministred without any iuggling or sorcerie, according to Christes institution, and the rule of his holye worde. Which word at that time had the price and bare the bell a∣way throughout the whole land.

With that were all pulpets filled, Churches garnished, Printers shops

furnished, and euerie mans house decked. With gods word was eue∣ry mans mouth occupied, of that were all songes, enterludes, & plaies made. But (alas) so long, till all was plaide vnder the boorde. But what was the cause of all this? Truly none other thing, but our owne sinnes and wickednesse. For we were talkers onely and not walkers, lippe gospellers, from the mouth outward and no farther. We were euen such, as the profite speaketh of saying: this people honoreth me with their lippes, but are farre from me with their hartes. We could speake of Gods word, and talke gloriously thereof: but in our hartes we were full of pride, malice, enuie, couetousnes, backbiting, rioting, harlot haunting, no whitte bettered at al, then we were before, vnder the Popes kingdom. Nothing was in vs amended but only our tongs, no nor they neither, if I shall speake rightly and as the truth was in∣deede. For besides our communication of Scripture, we vsed detrac∣tion of our neighboure, filthie talke, with many proud bragges of our selues. We read not the Scriptures, neather heard thē for any amend∣ment of our own wicked liues: but onely to make a bragge & a shew thereof, to check and to taunt others, yea and to spy small motes in o∣ther mens eyes, but nothing desirous to see the great beames in oure owne. This I say (to talke and not to walke, to say and not to do) was not onely amongste the vnlearned sort: but also amongst the great clearkes and cheefe preachers of Gods worde. Whiche thing (as I iudge) was the onely cause, why God, by his iust iudgement, suffered his elect and chosen vineyard to be thus troded downe, wrooted vp, and miserably afflicted by this bloody Bore of Rome, and the fatte Buls of Basan, his cruell officers. This is the cause, why God hath suf∣fered this great Antichrist to disgrace the merites of Christes passion, and in place thereof, to set vp mens merites, and in stead of his suffici∣ent satisfaction vpon the crosse once for all, to set vp his masses satis∣factorie for the sinnes, both of the quicke and dead.

This is the cause, that this monsterous beast hath taught the inuo∣cation of Sayntes, and the same to bee our mediators to God, and satisfiers for our sinnes. Where as before, in the forenamed vyneyard, was planted Christe Iesus the true breade, that came downe from heauen, and that moste pure well of the water of life: now, after the wrooting of this monstrous and rauenous Bore, are vp sprong, con∣iured bread, coniured water, to driue away euill spirites, and to purge our sinnes.

This bloody Bore, besides al mischeiues that he hath done to the vi∣neyard, yet ceaseth he not, with faggot, fire, & al other cruell tormēts,

to constraine and compell men to worship Images, the worke of mens handes, to knele to them, to reuerence them, to bowe to them, and with all maner of obeisaunce to honour them, cleane contrary to Gods commaundement, who saith: thou shalt not make to thy selfe (muche lesse then to honoure, reuerence, and worshippe them) any grauen Image, nor the likenes of any thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth, thou shalte not bow downe to them, nor worshippe them. But yet these shamelesse wretches be not abashed to saye, that Images are necessary, because they be laie mens Bookes, teaching them, instructing them, and lea∣ding them to the true worshippe of God. Oh great blasphemie. Oh sacrilege. Oh spitefull robbery. What is blasphemie, what is sacrilege, what is robbery, if this be none? god giueth his word written to be e∣uery mans booke, and his pure, euerlasting and vndefiled cōmaunde∣ments, as sufficient instructions for al men, to the true worship of him. But these earthly wrooters (the Pope, I meane, and his Prelates) as though they were wiser then God, will teache men to worship him with Images, although the same be vtterly forbiddē by God, through out the whole, course of his holy Scriptures.

These and suche other false and fained doctrines, contrarie to the Scriptures of God conteined in his holy Bible, are now blowne oute, blustered and yelled forth in euery pulpit. Euerye streate soundeth of these, yea euery Printers house is filled with such vngodly bagguage, yea and the same are commaunded by publique authoritie (which is much to bee lamented) to bee set foorth, and the sincere doctrine of Christes holye worde, cleane put to silence, and vtterly condemned. Neither may any man reason, or once doubte of their doctrine, vnder paine of excommunication, naye rather vnder paine of burning.

And when they bee not able (as they are not able at any time in∣deede) to prooue any of these doctrines by the word of God written. then they flye to their vnwritten verities, that is, to certain thinges de∣liuered (as they saye) from the Apostles by worde of mouth withoute writing. Which things are to al men vncertain: for no man knoweth certainly, what they are. But whatsoeuer pleaseth them, and maketh for theire purpose, profite, and Lordly ambicion: that is an vnwritten veritie, not to be gainesaid, or denied. This is their shot, anker, bul∣warke, and extreme refuge, whereunto they flye, whensoeuer they are forced, and constrained by Gods worde. These they make their foun∣dation, wherevpon they build, and maintain all their superstitions, I∣dolatries and heresies. Which foundations I trust by Gods grace and

helpe so to shake, both by the open Scriptures, by the full consent of all the moste auncient writers, and by probable reasons, that the buil∣ding therevpon shal haue a fall.

For this is most true, that no vnwritten veritie is, or can be necessary for our saluation. For then should the sacred and holy Scriptures, writ∣ten by the Apostles in the spirite of God, and sealed with their bloods, seeme to be insufficient, and not able to bring vs vnto saluation. But what a great blasphemye that should bee to God and his moste holy spirite, all men (I trust) that list to read the same Scriptures, easily shall perceaue. But when these vnshamefast robbers are put to their shiftes, vrged and forced herein, by the open and manifest word written, then haue they another starting hole to creepe out at, crying and yelling: templum domini, templum domini, templum domini, &c. the church, the church, the church, affirming in plain wordes, that the church can in no wise erre, or be deceaued. And here they disceaue themselues, be∣cause they take no distinction or difference of the churche. For there are two maner of churches, one true, perfect and holy in the sighte of god, and another false, imperfect and vngodly. Truth it is▪ that the true Churche of God, being grounded, and set vpon his holy worde, (I meane the gospel of grace cannot erre vnto damnation. But the o∣ther, how shining and glorious so euer it appeare, if it wander abroad, and bee not contained within the compasse, and lymets of the worde written, is no true, but a fained and forged churche. That Church, as it is without the compasse of Gods promises made in trueth, not onelye maye but also doth commonly, yea continually erre and goe astray: for they are not couppeled to the head Chrystc, which is the life, the way and the truth. Paul the Apostle of God, and elect vessel of saluatiō, writing to the galathians, hath these words: if we (saith he) or an Angel from heauen, preach any other Gospell vnto you, then that wee haue preached, hold him accursed: and yet the papist, not fearing the curse of God dare be bolde to teache things, which Paul neuer knewe, yea thinges cleane contrarye to his euident and manifest teaching. Such grosse Ignorance (I would to God it were but Ignorance indeed is en∣tred into their heades, and suche arrogant boldnesse possesseth their harts, that they are bold to affirme no church to be the true Church of God, but that which standeth by ordinarye succession of Bishopes, in such pōpious & glorious sort, as now is seene. For if there be (say they) no such outward and visible church, how shal any man knowe, whe∣ther he be of the Churche of Chryst, and in the right belefe, or no? To this I aunswer, that if our faith should be stayed vpon the outwarde,

glistering, and pompous church, not ruled nor gouerned by the de∣terminate councell of God in his worde written: we should neuer be certaine thereof, but euer wauering and doubting, which is the gate and readie pathway to desperation, from which God defend his cho∣sen flock. Cursed is he (sayth the scripture) that putteth his trust in mā. And why? for all men (as the Kingly Prophet Dauid sayeth) are liars in their wordes, and sinners in their workes.

By which wordes it appeareth playn, that there was neuer man so vertuous, so holy, nor so wel lerned, only the writers of the holy scrip∣tures excepted, but either of ignorance, or of negligence, there esca∣ped some faults in his writings & doings. Yea the generall Counsels thēselues also, that they make so much of, haue notably erred, as here∣after shalbe declared. Yea such hath bin the truth of those seen chur∣ches, that one general coūsel hath cōdēned another of heresie: more∣ouer, the outward seene church, wherof they brag not alittle, hath ne∣uer since the beginning any space cōtinued in the tru doctrin of god. Let vs begin at Moses, who was the first law giuer, & we shall see the state of this outward Church, which consisteth in the ordinarie succe∣ssion of Bishops, whether it be so as I haue said or no. Whē Moses was gone vp to the mount Sinai, to talke with God, & to receaue the Law at his handes: did not Aaron the high Priest and Bishop, with all the people, in the mean space worship the golden Calfe? read the Booke of Iudges, & you shall see how the whole outward & visible Churche fell to Idolatrie and worshipping of strange gods: as Baal, Astaroth, gods of the Edomites, Moabites, Philistines, and the Sirians. After the reigne of King Dauid, how many kinges were there (I pray you) in whose time false Gods were not openly worshipped? All the Kinges of Israell serued straunge gods, with the consent of the Bishops, prie∣stes, and the whole people. And in Iuda, there passed not iij. or foure Kings after Dauid, in whose dayes open Idolatrie was not alowed & practised by the consent of the Kings, Bishops, high Priestes. Scribes & Pharises. Which of the Prophets did not the open & visible church persecute? Where was the visible Church in the time of Elias? Were not all, that were knowne and thought to be of the Church worship∣pers of Baal: in so much that Elias thought there had bene left alyue of Gods true Churche but himselfe only? and yet notwithstanding God had preserued his Church, knowne but only to himselfe, for he knoweth who are his. Who smote Micheas the true Prophet of God, but the chiefe Priest and Bishop Zedechias? And he, with 400 Prie∣stes more of his own mind and religion, deceaued Achab, and pro∣mised him victorie ouer the Assirians, although God had made

them no such promise, but rather had pointed the cōtrarie, as it came to passe. Who commaunded Ieremy to be beaten for his true prophi∣sying, but Phashur the Archbishop? Who perswaded with the King that Ieremy the true Prophet of God, was a sedicious fellow, & went about to discourage the people in Ierusalem, that they should not re∣sist Nabuchodonozer King of Babilon, but the Priestes? Yea, & when the King deliuered him out of Prison, who but these holy men of the Church, procured him to be cast again into a deepe dongeon where they would haue famished him, if God had not put in the kings heart to take him out and deliuer him? These be the fruits & practises of the visible and seene Church, which, if it be true that the Papists say, can∣not erre. But whatsoeuer they say it forceth not: for we knowe what the spiritualtie, as they cal themselues, haue ben since the beginning, the very expressed image wherof is set forth & declared in the Ma∣chabies, as they that read the story shall perceaue it well ynough, by Alcinus, Simon, Iason, and Menelaus. Now let vs come to the newe testament, and see what the visible and known Church was vnder it. Who was the true Church, or howe was it knowne to the people in Christes time? The high Priestes, Bishops, Scribes, Pharises, and Sa∣duces, which appeared outwardly and boasted themselues to be the Church of God: were in deede, as Christ calleth them, serpents, the generations of vipers, hipocrites, children of hel, painted tombes, per∣secuters of true religion, and murtherers of the Prophets, yea of him∣selfe and his Apostles: men that shut vp the Kingdome of Heauen, so that neyther they woulde enter therein themselues, nor suffer the poore simple, that were desirous to know the truth, to enter: but excommunicated, and thrust them out of the Churche, as men cast awaye, as Heretiques, and forsaken of God, whosoeuer belee∣ued on Christ. Who commaunded the Apostles that they shoulde preache no more in Christs name? Who caused Steuen to be stoned? And James to be thrown off the pinacle, who gaue authority to Paule to bind, & bring before thē al that professed Christ? Who cōmaūded him to be buffeted? who accused him before Festus & Agrippa? Who stirred the Gentils against him in al coūtries, where he wēt to preach, but the church? If yee will then needes iudge the outwarde visible church, that sitteth in Moses chaire (though they do not as the chaire requireth) to be the true church of God: I pray you then tell me, who caused Constantinus the Emperour to banish Athanasins? who exi∣led Chriostome, and many other mo godly and well learned Bishops, and slew a great number of godly & wel learned men, but the Priests

by seducing the Empresse Eudoxia? who put out the eyes of Constan∣tine the fourth Emperour and caused him to be slaine, bicause he pul∣led the Images out of the church, being worshipped contrary to gods holy wil and commaundement, but his owne mother, by the councel of the Pope and the Bishoppes, being then taken for the Church? who deposed Henry the fourth Emperour, causing his own sonne to rebell against him? Who deposed Childericus the french King, assoiling his subiectes from their obedience to him, and made Pipine King in his steade, but the Pope and his Church men? Let vs come to our owne realme and speake of thinges done in our owne memory. Who pro∣cured Kinge Henry the eyght in the beginning of his reigne to warre against the french King, where besides the murther committed, adul∣trie was learned, theft and sacrilege practised, lying, swearing, yea and forswering with al other kindes of vices vsed, which be the very fruites of war, but the Clergi? For the Pope, then being in war with the french King, to make his part good and the stronger, procured the Bishopps of the Church of England being the Popes deare darlinges, and chiefe of the kinges councel to entitle the king to his right of the realme and crowne of France: and to encourage the young King thereto, the Pope accursed the king of Fraunce and al his aiders and succourreres. Then free pardons flue abroade as thick as butter flies in summer: but so free, that the realme thereby and the said warriers was robbed of a great deale of our Treasure, and in manner halfe vndone. There was ful remission a penae and culpa preached at Paules crosse, and almost in euery sermon, through all England: promising that whosoeuer dyed in the Popes quarell, his soule should bee in heauen before his bones were cold. After when the same King Henry had iustly by the autho∣ritie of Gods worde, and the ful consent both of the parliment, and Conuocation, abolished the vsurped power of the Bishop of Rome: then the Pope interdited the whole Realme, and sent Cardinall Poole from prince to prince, to excite and moue them (if he coulde haue broughte it to passe) to make open warre againste the Kinge and the realme, as it appeareth in a Sermon preached by Tonstall then Bi∣shop of Durham and set out in printe openly.

Which sermon and all other tel truthes, openinge the abuses and tiranie of the Bishop of Rome, are now put to silence. Who were the worker of all these mischeifes? who these. iij. yeares past, hath perse∣cuted, prisoned, and burned so many learned and Godly men, onely for their true faythes sake grounded vpon Gods most holy worde (men worthy to bee compared with the olde martirs of the primitiue

church as well for the constancy of their faith, as also for pacience and charity shewed at their deathes) but the church, as they call thēselues? who by their cruell tiranie, hath enforsed so many notable mēbers of Christ, (leauing wife, children, kinsfolke, Lands and goodes) either to flye into strange realmes, or else from towne to towne, from Citie to Citie: onely because they woulde not drinke of the venemous cup of the whore of Babilon? who hath wrought all these wickednesses, but onely the mitered Prelates and their Popishe priestes? If we shall a∣lowe them for the true Church of God, that appeare to be the visible and outward Church, consisting of the ordinary successiō of Bishops: then shall we make Christ, which is an innocent lambe without spot, and in whome is foūd no guile, to be the head of vngodly and disobe∣dient members. Which thing is as impossible, as to make God, which is onely good, and nothing but goodnesse it selfe to be the authour, o∣riginal, and cause of all euill. For Christ, as he is pure, holy and perfite, euen so must his Church and members be, to whome he (as the head) is adioyned and coupled. But if we alowe the Pope, his Cardinalles, Bishops, priests, Monks, Canons, Friers & the whole rable of the clear∣gie, to be this perfect Church of God, whose doinges are cleane con∣trary (for the moste part) to the will, and commaundement of Christ, left and expressed in his word written: then make we him a sinner, and his word of no effect. For as sweete agreeth with sower, blacke with white, darknesse with light, and euil wtth good: euen so this outward, seene and visible Church, consisting of the ordinary succession of Bi∣shops, agreeth with Christ. But here they. will aske me, howe shall a man know whether he be in the right faith, but by this Church? To this Christ shal make answere himselfe, saying in the Gospel of Iohn, my sheepe heare my voice, and shall not here a straunger. And where (I pray you) hath Christ left any voyce to bee heard or folowed, but in his word written? Search the Scriptures, saith he: for they beare wit∣nesse of me. Where he biddeth you not to searche vnwritten verities, such as the outward, seene and pompeous Church shall of their owne heades shew you, but the written verities, conteined in the holy Scrip∣tures, which are profitable to teache, to improue, to amend, and to in∣struct in righteousnesse, that the man of God may be perfect and pre∣pared vnto al good workes.

If thou therefore be desyrous to knowe whether thou be in the righte faith or no, seeke it not at mans mouth: for all men bee lyers. Seeke it not (I saye) at a proude, gloryous, and waueringe sorte of Bi∣shops, and Priestes: but at Gods owne mouth, which is his holye

word written, which can neither lye, deceaue, nor be disceaued. Aske (I say) seke, and knock by diligent study, and earnest praier vnto God, who hath promised to giue to al them, that aske faithfully of him the certaintie of good faith in their conscience, taught and confirmed by the holy Scriptures of the old and new Testament. And here I forbid no man as though they should not aske and learne of the learned: for that is good and necessary, yea and alowed by Gods trueth, but this would I haue all men to doe, to vse discretion, and wisedome in this matter: and to know whether they be learned, godlye minded, and a∣ble to instruct by the Scriptures or no. And yet if they be, beleeue them no further, then they can shew their doctrine and exhortation to be a∣greeable with the true word of God written. For that is the very touch stone, which must, yea and also wil, try all doctrine or learning what∣soeuer it be, whether it be good or euil, true or false. And let not men of small learning be to curious in asking or mouing darke and doubt∣full questions, which breede contention rather then Godly edifying, but let them be content with the plaine and open places of the Scrip∣tures. Let them rather be earnest to obserue the commaundementes of faith and loue, which are plainly set foorth in Gods booke, then to trouble themselues, and busie their heades with darke places: for that is a thing that hath done, and also doeth displease God verye greatly. Yea I thinke surely, that these heauy plagues, wherewith God moste iustly punisheth now this realme of England (which I beseeche him of his infinite mercie either to take clean away, or else to mittigate thē for his elect sake) commeth not so much for the simple, innocent, and vnlearned sorte, which being beguiled through their simplicitie, by the craft and subtyltie of the wylie Papistes, doe still continue in su∣perstition and Idolatrie: but rather for the curious sort, which preache straunge and farre fetched doctrines, nothing so much to edifying as to contentious brawling. Yea I would to God there were not a great number of them, that were and are counted learned, which preache and defend doctrines, which themselues know to be vntrue, and con∣trarie to the euident Scriptures. Would God there were not many hundreds of great gospellers sometimes, that had not subscribed with their owne hands and confirmed by their open and publique Sermōs, the contrary of that, which they once builded in Christ. And some of such (I know) in perswading priuately with their old freinds, and ac∣quaintaince, haue confessed no lesse, but that they haue done contrary to the truth, and the good perswasion of their own conscience: and yet the same men councell their freinds for vnytie and peace sake (as

they terme it) but rather they may say for feare of losse of goodes and life to obay wicked superstition, naughtie rites and damnable lawes. But what peace, or what vnity is that, that is against god & his Christ? And what profiteth it a man to winne al the world and loose his own soule, for he that loueth his own life more then me (saith Christ) is not worthy of me. For these mēs sakes therfore, that is to say, the stubborn Papists, that lead the world in blindnesse, cōtrary to their own consci∣ences: and specially for delicate gospellers sakes, whose wit & vertue is in their tongs, whot disputers, busie talkers, taunters & fault finders with others, rather then mēders of thēselues: for these two sorts sakes chefely (I say) God heapeth these great plagues, that is persecution of his word, dearth, daunger of war and people of strange nations, likely to subdue and vtterly distroy that our realme, except they repent, & a∣mēd their liues in time, and become not only forgetful of their former euils: but also diligēt workers and true folowers of the word, that they haue so lightly condemned, and refused. Which if they doe not, let them be sure, that all the plagues which are written in the booke of God, and all the blood of his saintes, which hath bene shed from iust Habel vnto this present time, shall be poured vpon them. But how∣soeuer these men doe, let vs (deare brethren) whose hartes God of his goodnesse hath more mercyfully touched, repent and amend our former liues, and ceasse from all dead workes, least we be partakers of the same plagues with them. But thankes be vnto our God, that hath so gently ordered vs, for this we know, that God suffereth not his peo∣ple long to followe their owne mindes: but shortly punisheth them, which is a token of his great louing kindnesse toward them. For this grace haue we of God more then other people (as it is written) that he suffreth not vs long to sinne vnpunished like other nations, that when the day of Iudgement commeth, he may punishe them in the fulnesse of their sinnes.

If we sinne he correcteth vs, but hee neuer withdraweth his mercy from vs, and though he punishe vs with aduersitie, yet doth he neuer forsake his people. For whome (as Paule sayth) the Lord loueth, him he chasteneth: yea and he scourgeth euery sonne whom he receaueth. But to leaue this digression and come to our purpose agayne: I will breefely shewe you, what the outward face of the Church and religi∣on hath bene in all ages, euen such as hath pleased the mightie kings, Emperours, and rulers of the world when Jeroboam set vp the golden Calues at Bethel and Dan, the Priestes and Leuites consented thereto, and all Israel worshipped them contrary to Gods commaundement.

When Jesabel had perswaded with her husbande about murther, he fulfilled her mind & slew all the Prophets of God, that he could come by, only Elias remained, that was known to be the true church, wher∣as the Priests of Baal were 450 in number. Ezechias destroyed the brasen serpent and restored the true religion and worship of God: but Manasses, his sonne set vp Idolatrie, maintained wicked religion, and slue them that were good.

I••sias restored right Religion: but Iehoas and Jehoachim, his sonnes forsooke it, and all their Priests and subiects with them cōmitted Ido∣latrie. And generally, what religion soeuer the king would haue, that was stablished for his time: so that (as Salomon sayth of the Iudges) so may we say of the Cleargie: whatsoeuer sayth the Prince, that sayth the Priest. But let vs once agayn come to the new testament. Did not the head Rulers of the Church, with the authoritie of Herode & Pilate condemn Christ & his doctrine as erronious and sedicious: and al the people followed and cried Crucifige? did not all the Emperors before Constantine, being seduced by their Bishops and Priestes, condemne Christiā religion as hereticall, sedicious, and traiterous, & for the same murthered many thousands of Martirs? When Constantine was chri∣stened, then was the true religion first set forth & openly preached by publique authoritie: and yet in the space betweene Christ and this godly Emperor, God was not without his church, though it were not known, seen, and so accepted of the world. In this Princes time, & by his authoritie, was kept the first & best general coūcell of Nice, where was set foorth our common Creede, containing shortly the cheefe & most necessary articles of our beleefe. This Constantinus sonne, Con∣stantius, fauouring the errour of the Arrians, in the councell of A∣rimine, decreede that Christ was not God but man only.

And then to call Christ the sonne of God, was by the outwarde known church, and by a generall councell condemned for an hay∣nous heresie. From that time foorth whē Painime Princes reigned, I∣dolatrie and worshipping of false Gods was the publique doctrine, Whē hereticks reigned & bare the rule, heresie was openly preached for Gods truth. When the Emperors were Catholicke, then was the true doctrine of the Gospell openly preached. And generally such as was the faith of the Emperors, kings, or other rulers, such did the Prie∣stes preach. And if any by the authoritie of gods worde preached the contrary, or withstood their corrupt teachings, straight waye he was either deposed from his office, condemned for an heretick, banished, brent, or put to some other cruell death. After all these sprong vp the

Pope, that triple crowned monster and great Antichrist, which toke vpon him authoritie, not only ouer the Cleargie, but also clymed a∣boue Kinges and Emperours deposing them at his pleasure, and set∣led himself in the temple of God, that is, in the cōsciences of men, ex∣tolling himself aboue God, dispensing with good lawes, and giuing men leaue to breake them, and to regard more his decrees, thē the e∣uerlasting commaundments of God. And so it came to passe in time, that to eate flesh on the Friday or fastingday, was counted greater sin thē dronkēnesse, adultrie or periury. And why, because his lawes were diligētlier & more straightly looked too, & the offenders therof sorer punished, thē Gods lawes. Since this Antichrist of Rome (I saye) was stablished in his full power, whatsoeuer pleased him, that was takē for gods law, and that was decreede vpon by generall councell, confir∣med, & ratified by whole heapes of clearkes. To speake against that was, and also now is detestable heresie, & so hainous a crime against the holy Ghost (if it were true that they say) that it cannot be forgiuen either in this world, or in the world to come. He that speaketh against any of his decrees, must vtterly be condemned for an Heretique, ac∣cursed of God, and damned into hell for euer without redemption: except he recant, abiure, and denie the truth, and set foorth error and false doctrine, and promise with a solemne Oath, that hee shall neuer preache, teache, nor defend the truth hereafter. Now let vs come to our dayes. When King Henrie the viij. was (as he ought to be by gods law) made supreme head, as well of the Cleargie as of the Laitie: he, by the consent of the parliament and conuocation, set foorth in print a godly booke of Religion, not much varying from that, whiche was enacted in his sonnes time Edward the sixt.

But when he tooke displeasure with certayne Bishops (as they tearme them) of the new learning, because they woulde not giue their consent in the parliament, that the King should haue all Abbye landes to his owne vse: but onely suche landes as were giuen by his Aunceters kinges of Englande, and that the residue of those landes should haue bene bestowed to augment the number of learned men in the vniuersities, to the founding also of Grammer Schooles in euery shire of Englande, where children (most apt to learning) should haue bene broughte vp freelye, and withoute greate coste to their friendes and kinsfolkes: to the founding of hospitals where poore and impotent people should haue bin sufficiently prouided for, with phisitions and Surgeons, which should haue ministred phisicke and

surgerie freely, not only to them, but also to all other poore folk, with∣in this Realme: and also in euery shire towne, & other market towns, where should be thought most meet and fit, to set vp diuers occupa∣tions (most ptofitable for the common wealth) where al valiaunt and sturdie beggers should haue bene set to worke, and if they refused to labour, then to force them thereto by whipping, stocking, and hun∣ger: and the residue of the Abbie Landes aboue these, should haue bene reserued in the common treasuries, to ayde the king in his wars or other affaires of his Realme, and thereby to haue fauoured and ea∣sed the more his subiectes in taxes, subsidies, fifteenths, and lones, and such other like thing: King Henrie (as I said before) vpon the displea∣sure taken, and by the incitation of the olde Popish Bishops, shortlye after (by consent of the same, or the most part of them, that were ma∣kers of the first booke of religion) set forth by open parliament and conuocation the sixe articles, as wel agreeing with the former parlia∣ment and the word of God, as black with white, light with darknesse, Christ with Belial, or with Antichrist. But after, when he was pacified with these foresayd Bishops, considering that they spake agaynst the kinges profite not of malice, but of good conscience, and zeale to Gods glorie and the common wealth, he mitigated the sixe articles, and from that time foorth, more and more, restored true religiō. And I doubt not but if he had liued, he woulde haue brought all thinges to a better state, thē he left it. But Edward the sixt his sonne (succeeding in his said fathers place, by the aduise of his vncle the Duke of Somer∣set, the Lordes of his Councell, Bishops and the Cleargie) set foorth such a Booke of Religion, as (without boast or disprayse of other be it spoken) was neuer a better sette forth since the Apostles tyme.

Now, after that God had plagued this realm with the most greuous plague that euer came to it, in taking awaye from it, so godly a King as he was, yea such a one as hath not been read of, of his age, in any Realme, both for wit, learning, sobernesse and godlinesse: in his stead he hath set vp Queene Marie, who in short time hath pulled down, that was not builded in manye yeares, and brought in the Bishop of Rome, before iustly and by law of parliament abolished, with open periurie of so many, as gaue their voices and consent to the same. For they had all made a solemne othe before, neuer to receaue his vniust vsurped power into the Realme againe.

Hath she not (being seduced by the periured Prelacies) reuoked and made of none effect, so many godly lawes enacted by parliamēt, that is, by the consent of the Lordes both spirituall and temporal, the

Cleargie and common house: yea and by them, that were the chiefe of King Henrie her Fathers priuie counsell, and setters on of him in the abolishing of the Bishop of Rome, euen open preachers, and wri∣ters, against the Popes tirannie, with so pithie reasons and strong ar∣gumentes: as neither they themselues, nor any other after them, shall be able at any time rightly to assoyle and aunswere? Yet these men were chiefe of counsell, and procurers of the Queene, and first wor∣kers in the Parliament to alure the Lordes and commons, to receaue the Bishop of Rome againe for the supreme heade of this Realme, contrarie to Gods law, the lawes of this Realme, and their owne so∣lemne othes. And not only this, but they haue taken away the actes of mortmaine, and premunire, and diuerse other statutes that did bridle the vnsatiate couetousnesse and licencious libertie of the Popishe Priests, and restored the Acte ex officio. Which thing if it should long continue in this state that it is in, the great treasure of this Realm should come into the Cleargies hands, and a great part therof should flie to Rome for Bishoprickes, Benefices, Appellacions, pardons, dis∣pensations and suche other bagguage. But (saye the Papistes) when Scriptures be harde and doubtful, and seeme to be contrary one to a∣nother by mistaking and wrong vnderstanding, whereof diuerse he∣resies doe arise: how shall a man knowe the truth in such diuersity of opinions both parties grounding themselues vppon the Scriptures, but onely by the Church, which (as they saye) cannot erre? S. Augu∣stine shall make aunswere herein for me, saying on this wise: darke places are to be expounded by more plain places, for that is the surest way of declaring the Scriptures to expound one Scripture by another. And again he saith that in things openly conteined in the Scriptures, are found all things that concerne faith good liuing and charity. And if any thing cannot be tried by the certaine and cleare places of the Scriptures, let mans presumption (saith he) stay it selfe, not leaning to either part: for this I am sure of, if that it were requisite to be known vpon pain of damnation, their should not lacke most plain and cleare authorities of the same in the Scriptures. But in seeking of the Scrip∣tures, let vs seek no farther then is left in writing by God our sauiour, least in desiring to much, we leese all. S. Crisoctom also saith: it is not possible, that he, which with earnest studye, and feruent desire, apply∣eth him to the Scriptures of God, should euer be neglected of God, but althoughe we lacke a maister to teache vs: yet the Lord himselfe, entering oure hartes from aboue, shall geue light into our mindes, and poure his bright beames into our reason and vnderstanding, and

open the thinges that be hid, and teache vs those tringes whereof we be ignorant. Therefore (saith the same Chrisostom) if thou wilt enter into the truth of the Scriptures, now aske by prayers, now knocke by good workes, and search the old auncient writers, and aske diuerse priestes, to knowe which be the true keye keepers, and which are the false.. For all thinges (saith he) are plaine, and manifest in the deuine Scriptures, whatsoeuer thinges are needefull are there opened. But if these authours will not satisfie them, then let them vse S. Iames coun∣sell, saying: he that lacketh wisedom, let him aske it of God, which giueth to al men indifferently, and casteth no man in the teeth, and it shalbe giuen him. For God is not partiall, nor regardeth any more a Pope then a Potter, a Cardinal then a carter, a Bishop then a Butcher, a Prieste then a Pedler, except his faith and life be agreeable to Gods will.

Whether should a man (desiring to know the truth, and right vn∣derstanding and worshipping of God) haue resorted to Elias his time when there was no more of the true outward Church: but he alone? To whom should a man haue resorted for counsell of the truth, in the time of Jeremie? Of whome should a man haue learned the truth in Christes tyme, when there was no ordinarie succession of Bishops in the truth? Should they haue learned (think you) the truth of God of the head Priests, Scribes and Pharisies? Then you know, what a lear∣ning they should haue had, and how much Christ should haue profi∣ted them. Howe should a man haue bene satisfied of his saluation at Annas, Caiphas and the rest of the Pharises hands? Euen so no doubt would they haue taught & instructed him, that if he had beleued and folowed their sayinges, Christ and he should neuer haue met. And yet those men bare the Image and name of the knowne Church at that time, yea and the same men condemned him of whome our faith and saluation depēdeth, as a seditious felow, as a traitor to Caesar, as an hereticke, and a blasphemer of God. Christ therefore, to teach vs what we should doe in matters pertaining to his glory and our owne com∣moditie, sendeth his hearers to the Scriptures, and not to the Church, he said also to the Saduces, ye erre because ye know not the scriptures, and not because ye beleeue not the Church. He also promiseth his e∣lect, that they shall heare his voice and not a straungers voyce. If ye be doubtful therfore in any point, resort to the Scriptures giuen from god, and out of them search for the thing whereof thou art ignoraunt, and aboue all things be not to rashe in iudgment, neither ttust to much in thine owne witte.

Aske also counsell of such men, whome thou knowest to bee well▪ learned and exercised in the same Scriptures, and whose conuersati∣on thou seest to be agreeable to their words: and yet beleue them no farther, then they can proue their doctrines and exhortations to ans∣were, & agree with god his most holy word. Seke, aske, cry, cal, knock, fast and pray, with a constant faith, ioyning thereto a Christian, sober, and a charitable liuing: and then he, that hath the keye of Dauid, who openeth and no man shutteth, shall (according to his promise) geue vnto you all that you aske of his father in his name, and shall send his holy spirite into your hartes: who shall lead you into all truth and put you in remembraunce of all those thinges, which Christ hath com∣maunded, needefull and necessary for your saluation. Whatsoeuer therefore the Churche teacheth you out of the Canonicall bookes of the Bible, beleue that: but if they teach any thing beside that (I meane which is not agreable with the same) beleue neither that, nor thē. For then they are not the Church of Christ but the Sinagog of Sathan & Antichrist. For the Church of God (as S. Paule witnesseth) is builded vpō the foūdation of the Apostles & Prophetes, not vpō the Apostles, but vpon the same foundation, which they laid, that is, Christ Iesus, & his holy word. And all such vnwritten verities, as the Papistes haue in their mouthes, though they seeme neuer so glorious a Church to the face of the world, if they be not agreeing (as they are not indeede) to the very word of God, suspect them: yea rather I bid you vtterly to ab∣horre and reiect them. For their outward and seene Church may and doth (as is before prooued) cōmonly erre in great and waighty mat∣ters, Stand fast therefore to sound and good doctrine, and wauer not. And if any man come vnto you and bring not this doctrine with him, receaue him not into youre house: bid him not godspeede: nor haue ought to doe with him: but count him as an abiecte from God and Christ. But cleaue ye fast to the sounde and certaine doctrine of Gods infallible word, written in the Canonicall bookes of the new and old testament, which is able sufficientlye to instruct you to eter∣nall saluation through Iesus Christ our Lorde. To whom with the Father, and the holy Ghost, bee all honoure and prayse for euer and euer. A∣men.

Notes

• Esay. 5. 2.
• Kinges and rulers ought to be ai∣ders and not in∣uaders, helpers and not hurters, defences and not offences to Gods people.
• Gods vvord is a svvete and plea∣saunt grape and comforteth the hart of man to e∣uerlasting saluati∣on.
• But the hartes of the moste parte vvere naked, bare and empty, as the profe novv alas to vvel declareth Sinne is the cause vvhy God taketh his vvord from any people.
• Math. 7.
• The Pope giueth lies for truth, poi¦son for nor is hing sustenaunce, and ministreth death for life.
• Iohn. 6.
• Iohn. 4.
• Psal. 20.
• Hie••m. 10.
• Exo. 115.
• Gods vvord is sufficient to in∣struct al men in he true vvor∣ship of God vvithout Ima∣ges.
• Priestes thinke themselues vvi∣ser than God.
• The Pope main∣taineth his doc∣trine by fier and fagot▪ and not by holy scriptures. A vveake refuge if they vvere not obstinate and shamelesse.
• If vnvvritten ve∣rities vvere ne∣cessary to salua∣tion, then godes vvord vvere not sufficient there∣vnto.
• Hierom. 7. a. Yea this is their strong tovver & bulvvarke of defence: and yet vveare inoughe, not being vval∣led about vvith gods vvord gods true Church be∣cause it is groun∣ded vpon the vvord Grace can∣not erre in ma∣ters of saluation.
• The church that vvandreth from Gods vvord vvritten, may and doth erre in matters of faith and saluation. Galathi. i. b.
• The papists feare not gods curse.
• Hierom. 17. Psal, 116.
• The general counsels haue er∣red and that in no smal trifles.
• Exodus, 22.
• 2. Tim. 2. 3. Reg. 22.
• Hiere. 20.
• This and such like, is the re∣vvard of all true preachers and faithfull feruants of God.
• 1. Macha. 7. 2.
• Machabeorum. 4
• Math. 312. 23.
• Act. 4. Actes. 7. Euse. ec. his. 2. 22. Act. 9. Actes 24.
• Ruffini. 1. 17.
• Socrat. 6. ca. 18.
• Cap 18.
• Marke vvell the fruites of th••s outvvard church and by them ye shall knovve vvhat they be.
• The pope ma∣keth himselfe e∣quall to God yea rather aboue him in this his promise.
• This is one of the practises of pre∣lates.
• The spirituall man neuer perse∣cuteth the carnal man, but forgi∣ueth him. Hier. Gala. 4.
• Exo. 12. 1. Pet.
• Eph. 1. Collos. 1.
• Iohn. 1
• Iohn. 5.
• 2. Tim. 3.
• Psa. 116. Gods vvord one∣ly certifieth a man vvhether his faith be good or no.
• Try euery spirite but alovv none further then they agree vvith the vvritten Scrip∣tures. Gods vvord trieth al thinges vvhether they be good or badde.
• Their conciences shall therefore condemne them for so doing, if they repent not in time.
• Math. 16.
• The vvitte and vertue of delicate gospellers is in their tongues.
• Math. 23.
• 2. Mach. 6.
• Ebru. 12.
• 2. Para. 13.
• The vvill of a vvoman must be folovved, or else a••l the fat is in the fire.
• 4. Re. 23. 4. Re. 24.
• As Princes vvold so al things vvere done.
• Math. 26. Math. 27.
• Theodoriti. lib. 2 cap 18.
• The priestes for the most part vvere double fa∣ced, turne tippets and flatterers.
• These be the popes thunder∣bolts vvhervvith he feareth the people, and ma∣keth them to in∣cline to his vvaies.
• It vvas a small matter at that time to be disple∣sed vvith such men, and so much the more for that they vvithstoode priuate commo∣ditie.
• Priuate commo∣ditie, and popish suttilty ouercame good publike po∣licie and brought in tiranie.
• They are al periu¦red, so many as gaue their con∣sent to the bring∣ing in of the Bi∣shop of Rome, the Bishopes, I vvar∣raunt you vvere none of those: for they cannot erre. these are vvaue∣ring reedes, and •• perfect vveather∣cockes, that turne vvith eue∣ry vvinde.
• By their deedes ye shall knovve them, vvhat they be.
• In his. 3. booke of Christian doc∣trine cap. 18. In his. 2. booke of Christian doc∣trine. Cap. 9. In his. 2. booke of merites and forgiuenesse of sinnes. Rom. 7. Cap. vlti.
• Vpon Genesis Cap. 14. Hom. 35.
• In his vnperfecte vvorke. Gapb 23.
• Iacob. 1.
• Math. 22. Mark. 12.
• Ioan. 10.
• Apo. 3.
• Iohn. 15.
• Ephe. 2.
• 2. Iohn epistle. c••