facing π1r omitted π1r π1v π2r

An Apologie
or answere in defence of the
Churche of Englande,

with a briefe and plaine
declaration of the true
Religion professed
and used in
the same.

Ornament of an apple tree surrounded by a banner with the inscription Charitas, with two human figures below picking up fruit.


Londini, 1564Anno Domini

π2v π3r

To the right honorable learned and vertuous
Ladie A.B.Anne Bacon, M.C. wisheth
from God grace, honoure, and

Madame, according
to your request I have perused
your studious labour of
trāanslatiōon profitably imploied
in a right cōommendable work.
Whereof for that it liked you to make me
a Judge, and for that the thinge it selfe hath
singularly pleased my judgement, and delighted
my mind in reading it, I have right
heartely to thanke your Ladiship, both for
youre owne well thinking of me, and for the
comforte that it hathe wrought me. But far
above these private respectes, I am by greater
causes enforced, not onely to shewe my
rejoyse of this your doinge, but also to testify
the same by this my writing prefixed before
the work, to the commoditie of others,
and good incouragement of your selfe. You
have used your accustomed modestie in submittinge
it to judgement, but therin is your prayse π3v
prayse doubled, sith it hath passed judgemēent
without reproche. And whereas bothe the
chiefe author of the Latine worke and I, severallye
perusinge and conferringe youre
whole translation, have without alteration
allowed of it, I must bothe desire youre Ladiship,
and advertise the readers, to thinke
that wee have not therein given any thinge
to any dissemblinge affection towards you,
as beinge contented to winke at faultes to
please you, or to make you without cause to
please your selfe: for there be sundry respectes
to drawe us from so doinge, althoughe
we were so evil minded, as there is no cause
why we should be so thought of. Your own
judgement in discerning flatterie, your modestie
in mislikinge it, the layenge open of
oure opinion to the world, the truth of our
friendiship towardes you, the unwillingnesse
of us bothe (in respecte of our vocations) to
have this publike worke not truely and wel
translated, are good causes to perswade, that
our allowance is of sincere truth and understanding:
By which your travail (Madame)
you have expressed an acceptable dutye to
the glorye of God, deserved well of this Churche π4r
Churche of Christe, honourablie defended
the good fame and estimation of your owne
native tongue, shewing it so able to contend
with a worke originally written in the most
praised speache: and besides the honour ye
have done to the kinde of women and to
the degree of Ladies, ye have done pleasure
to the Author of the Latine boke, in deliveringe
him by your cleare translation from
the perrils of ambiguous and doubtful constructions:
and in makinge his good woorke
more publikely beneficiall: wherby ye have
raysed up great comforte to your friendes,
and have furnished your owne conscience
joyfully with the fruit of your labour, in so
occupienge your time: whiche must needes
redounde to the encoragemente of noble
youth in their good educatiōon, and to spend
their time and knowledge in godly exercise,
havinge delivered them by you so singular
a president. Whiche youre doinge good
Madame, as God (I am sure) doth accept and
will blesse with increase, so youre and ours
moste vertuous and learned soveraigne Ladie
and Mastres shal see good cause to commende:
and all noble gentlewomen shall (I π4v
(I trust) hereby be alured from vain delights
to doinges of more perfect glory. And I for
my part (as occasion may serve) shal exhort
other to take profit by your worke, and followe
your example: whose successe I beseche
our heavenly father to blesse and prospere.
And now to thende bothe to acknowledge
my good approbatiōon, and to spread the benefit
more largely, where your Ladishippe
hathe sent me your boke writen, I have with
most hearty thankes returned it to you (as
you see) printed: knowing that I have therin
done the beste, and in this poynte used a
reasonable pollicye: that is, to prevent suche
excuses as your modestie woulde have made
in staye of publishinge it. And thus at this
time I leave furder to trouble youre
good Ladishippe.

M. C.Mathew Parker, abp. of Canterbury

π5r π5v

An Apologie or aunswere
in defence of the Church of
England, with a briefe and plaine
declaration of the true Religion
professed and used in the same.

It hath been an
olde complaint, even from the
first time of the Patriarks &
Prophetes, and confirmed
in Apologetico.
by the writinges and testimonies of every
age, that the Truth wandereth here
and there as a straunger in the world, &
doth redily fynde enemies and flaunderers
amongst those that knowe her not.
Albeit perchaunce this may seeme unto
some a thinge harde to bee beleeved, I
meane to suche as have scante well and
narowly taken heed thereunto, specially
seing all mankind of natures very motion
without a teacher doth coveite the
truth of their owne accorde: and seinge
oure Savioure Christe hym selfe, when A.i. he A1v
he was on earthe woulde bee called the
Truthe, as by a name moste fytte to expresse
all hys divine power: yet wee,
whiche have been exercised in the holie
scriptures, and which have bothe redde
& seene what hath happened to all godly
menne commonly at all tymes, what
to the Prophets, to the Apostles, to the
holie Martyres, and what to Christe
hym selfe, with what rebukes, revilings
and dispightes they were continually
vexed whyles they heere lyved, and that
onely for the truthes sake: wee (I saye)
do see, that this is not onely no newe thinge
or harde to be beleved, but that it is a
thing already receaved and commonlye
used from age to age. Nay truly, this
might seeme muche rather a mervayle
and beyonde all beleife, yf the Divell,
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.John.8. who is the father of lyes and ennemye
to all truthe, woulde nowe uppon a sodaine
chaunge his nature, and hope that
truthe might otherwyse be suppressed,
then by belyenge yt: Or that he would beginne A2r
beginne to establishe his owne kingdom
by using now any other practises,
then the same whiche he hathe ever used
from the beginning, for since any mans
remembraunce, wee canne skante finde
one time, either when Religion did first
growe, or when it was setled, or when
it did a freshe springe up againe, wherin
truth and innocencye were not by all
unworthy meanes and most dispitfully
intreated. Doubtlesse the Dyvell well
seeth, that so longe as truth is in good
savety, hym selfe cannot be safe, nor yet
maintaine his owne estate.

For lettinge passe the auncient patriarkes
and Prophetes, who, as we sayd
had no parte of their lyfe free from contumelies
and slaunders. Wee knowe
there were certaine in tymes past, whiche
said & commonly preached, that the
old aūuncient Jewes (of whom we make
no doubt but thei wer the worshippers
of the onely and true God) did worshipp A.ii. either A2v
eyther a sowe or an asse in Gods steede,
and that all the same Religion was nothinge
els, but a sacriledge and a plaine
contempt of all godlynes. We know also
that the sonne of God, our Savioure
Mar. 11. Jesu Christe
, when hee taughte the
truthe, was coumpted a Jugler and
an enchanter, a Samaritan, Belzebub,
a deceiver of the people, a dronkard, and
a Glutton. Againe, who wotteth not
what woordes were spoken agaynste
Sainct Paule the most earnest and vehement
preacher and maintainour of
the truth. Sometime that he was a seditious
and busy man, a raiser of tumultes,
a causer of rebellion: sometime againe
that he was an heretique, somtime that
he was mad: Somtime that onely uppon
strife and stomacke he was bothe a
blasphemer of Gods lawe, and a despiser
of the Fathers ordinances. Further
who knoweth not howe Sainct Stephan
after he had throughly & sincerely
embraced the truth, and beganne franklyely A3r
and stoutly to preache and set forthe
the same as he ought to do, was immediatlye
called to aunswere for his life, as
one that had wickedly utered disdainful
and haynous wordes against the lawe,
against Moyses, against the Temple,
and against God? Or who is ignorant
that in tymes past there werre some
which reproved the holye Scriptures
of falsehood, saying they conteined thinges
both contrary and quite one against
ex Tertul.
Aelius e`
an other: and howe that the Apostles of
Christe did severallye disagree betwixt
them selves, and that S.Saint Paule did vary
from them all? And not to make rehearsal
of al, for that were an endles labour:
who knoweth not after what forte our
Fathers were raised upon in times past,
which first began to acknowledge and
Euseb.Eusebius li. 5.
cap.capitle 11.
Tertull.Tertullian in
Apologe.Apologetico 3.
3. ;7.8.9.
professe the name of Christe, howe they
made privat conspiracies, devised secrete
councels against the common welth, &
to that end made earelie and privie meetinges
in the darke, kylled yonge babes, A.iii. fedde A3v
fedd themselves with mens fleshe, and lyke
savage and brute beastes, didde drinke
their bloude? In conclusion, howe that
after they had put out the candels, they
committed adulterye betweene themselves,
and without regarde wrought
incest one with an other, that Brethren
laie with their sisters, sonnes with their
Mothers, without any reverence of nature
or kynne, without shame, without
difference: and that thei wer wicked men
without all care of Religion, and without
anye opinion of God, being the very
ennemies of mankinde, unworthy to
be suffered in the worlde, and unworthie
of lyfe?

All these thinges wer spoken in those
daies against the people of God, against
Christ Jesu, against Paul, against Stephan,
and against all them whosoever
they were, which at the first beginninge
imbraced the truthe of the Gospell, and
were contented to be called by the name
of Christians; which was then an hatefullfull A4r
name amonge the common people.
And although the thinges whiche they
in Apolo.Apologetico
cap. 3.
said, wer not true, yet the Divel thought
it shoulde be sufficient for him, yf at the
least he coulde bringe it so to passe, as
they might bee beleeved for true: and
that the Christians might bee brought
into a commōon hatred of every body, and
have their death and destruction sought
of all sortes. Hereupon Kings and Princes
beinge ledde then by suche perswasions,
killed all the Prophetes of God
lettinge none escape: Esai with a sawe,
Jeremy with stones, Daniell with Lyons,
Amos with an yron barre, Paule
with the sword, & Christ upon the crosse
and condemned all Christians to imprisonmentes,
to tormentes, to the pikes, to
be thrwone doune headlong from rocks
& Suetoni
in Tranquill.
stepe places, to be caste to wild beastes
and to be burnt, & made great fyres of
their quicke bodies, for the only purpose to
give light by the night, & for a very scorne &
mockinge stocke: and didde compt them A.iiii. no A4v
no better then the vilest fylth, thofscouringes
and laughing games of the whole
worlde. Thus (as ye see) have the Authors
and professours of the trueth ever
ben entreated.

Wherefore wee oughte to beare yt
the more quyetlye, which have taken uppon
us to professe the Gospell of Christ,
yf we for the same cause be handled after
the same sorte: and yf wee, as our forefathers
weare longe a go, bee lykewyse at
thys day tormented & bayted with raylings,
with spitefull dealinges and with
lyes, and that for no desert of our owne,
but onely bicause we teach and acknowledge
the truthe.

They crye out upon us at thys present
every wheare, that we are all heretiques,
and have forsaken the fayth, and
have with newe perswasions and wicked
learninge utterly dyssolved the concorde
of the Churche, that we renew, &
as it weare, fetche againe from hell, the
olde and many a daye condempned heresyes:resyes: A5r
that we sow abroade newe sects,
and suche broyles as never yearst weare
hearde of: also that we are already devided
into contrarye partes and opinions,
and coulde yet by no meanes agree well
amonge oure selves: that wee be cursed
creatures, & lyke the Gyauntes do warre
againste God him selfe, and lyve cleane
without any regarde or worshippinge
of God: that we despise all good deedes:
that we use noe discipline of vertue, no
lawes, no customes: that we esteeme neither
righte, nor order, nor equitie, nor justice:
that we geve the brydell to al naughtines,
and provoke the people to all lycenciousnes
and lust: that we labour &
seke to overthrowe the state of Monarchies
and Kyngdomes, and to bringe al
thinges under the rule of the rashe incōonstante
people and unlearned multitude:
that wee have seditiously fallen from the
Catholique Churche, and by a wycked
schisme and division have shaken the
whole worlde, and trobled the common A.v. peace A5v
peace and universal quiet of the church:
and that as Dathan and Abyron conspired
in times past against Moises and
Aaron, even so wee at this day have renounced
the Byshop of Rome without
anye cause resonable: that we set nought
by the aucthoritie of thauncient fathers
and Councels of oulde time: that wee
have rashly and presumptuously disanulled
the olde cerimonies, which have ben
well alowed by oure fathers and forefathers
manye hundreth yeare past, bothe
by good customes and also in ages of
more puritie: and that wee have by our
owne private head, without the aucthoritie
of any sacred and general Councell
brought new traditions into the Church,
and have don all these thinges not for
Religions sake, but only uppon a desyre
of contention and stryfe.

But that they for theyr parte have
chaunged no maner of thinge, but have
helde and kepte still suche a nomber of
yeares to this verye day all thinges as they A6r
they were delivered from the Apostles,
and well approved by the most auncient

And that thys matter shoulde not
seeme to be don but uppon privie slaunder,
and to be tossed to and fro in a corner,
onely to spyte us, there have ben besides
wylely procured by the Bysshop
of Rome, certaine parsons of eloquince
yenough, and not unlearned neyther,
whiche shoulde put theyre helpe to thys
cause now almost despaired of, & should
polyshe and set furth the same, both in
bookes and with long tales, to the end,
that when the matter was trymlye and
eloquently handled, ignorant and unskilfull
persons mighte suspecte there was
som great thing in it. In deede they perceived
that their owne cause did everye
where go to wracke, that their Neightes
were nowe espyed and lesse esteemed, ;
that their helpes did dayly fayle them ;
that their matter stoode altogether with
great neede of a conninge spokesman. Now A6v
Now as for those things which by thēem
have been layed against us, in part they
be manifestly false & condempned so by
their owne judgementes whiche spake
thēen, partly again, though thei be as false
to in deede, yet beare thei a certain shew
and colour of truth, so as the Reader (if
he take not good hede) may easily be tripped
and brought into errour by them,
specially when their fine and cunninge
tale is added thereunto: and part of them
be of suche sorte, as wee oughte not to
shunne them as crimes or faultes, but
to acknowledg & professe them as thinges
well done, and upon very good reason.

For shortely to say the truth, these
folke falsely accuse and slaunder all oure
doinges: yea the same thinges whiche
they themselves can not deny but to be
rightly and orderly don, and for malice
do so misconstre and deprave al our sayinges
and doinges, as though it were
impossible, that any thinge could be rightlyly A7r
spokēen or don by us. They should more
plainly & sincerely have gon to worke
if thei would have dealt truely, but now
they neither truelye nor sincerelye: nor
yet Christianly, but darklye and craftely
charge and batter us with lyes, and doe
abuse the blindenes & fondenes of the
people, together with the ignoraunce of
Princes, to cause us to be hated, and the
truth to be suppressed.

This, lo ye, is the power of darkenes,
and of men which leane more to the
amased wondering of the rude multitude
and to darknes, then they doe to the
truth and light: and as S.Saint Hierome saieth,
which doe openly gainsay the truth,
closing up their eyes, and wil not se for
the nonce. But wee give thankes to the
most good & mighty God, tthat such is our
cause, wher against (whēen they woulde
faynest) they were able to utter no dispite,
but the same which might aswell
bee wrested againste the holye Fathers,
against the Prophetes, against the Apostles, stles A7v
against Peter, against Paule, and
against Christ himselfe.

Nowe therefore, if it be leefull for
these folkes to be eloquent and fine tonged
in speaking evil, surely it becōommeth
not us in our cause, being so very good,
to be dumme in answering truelye. For
men to be carelesse what ys spoken by
them and their own matter, bee it never
so falselye and slaunderouselye spoken,
(especiallie when it is suche, that the Majestie
of God and the cause of religiōon may
therby be dammaged) is the part doubtles
of dissolute and retcheles persons, &
of them which wickedlye winke at the
injuries don unto the name of God. For
although other wrōonges, yea oftentimes
great, may be borne and dissembled of a
milde & Christiāan man, yet hee that goeth
smothelye awaye and dissembleth the
mater when he is noted of heresy, Ruffinus
was wont to deny that man to be
a Christian. We therefore will do the
samethinge which all lawes, which naturestures A8r
owne voyce dothe command to be
don, and whiche Christe him selfe did in
like case when he was checked and temted,
to the intent we may put of from us
these mens slaunderous accusations, and
may defend soberly and truely our own
cause and innocencie.

For Christ verelye when the Pharysies
charged him with forcery as one that
had some familiar Spirites, & wrought
many thinges by their helpe. I saide he,
have not the Dyvell, but done glorifie
my father: but it is you, that have dishonored
me, and put me to rebuke and
shame. And S.Saint Paul when Festus the
Lieutenaūunt scorned him as a mad man:
I (saide he) moste deere Festus, am not
madde as thou thinkest, but I speake
the wordes of truth and sobrenes. And
the auncient Christians when they wer
slaundered to the people for mankillers,
for adulterors, for committers of incest
for disturbers of common weales, and
did perceave that by suche slaunderous
accusations the Religion which they professed,fessed A8v
might be brought in question,
namely if they should seeme to hold their
peace, and in māanner to confesse the fault:
lest this might hinder the free course of
the Gospell, they made Orations, they
put up supplications, and made meanes
to Emperors and Princes, that they
might defend them selves and theyr fellowes
in open audience.

But we trulye, seeing that so many
thowsandes of our brethren in these last
twenty yeares have borne witnes unto
the truth, in the middest of most painfull
tormēents that could be devised: and when
Princes desirous to restraine the Gospel
sought many wayes but prevayled nothinge,
and that now almost the whole
worlde dothe begynne to open theyre
eyes to behold the light: we take it that
our cause hath already ben sufficiently
declared and defended, and thinke it not
needfull to make many wordes, since the
very matter faith inough for yt selfe. For
yf the Popes woulde, or els if they could weigh B1r
weigh with their own selves the whole
matter, and also the beginning and procedinges
of our Religion, how in a māanner
al their travail hath com to nought,
no body driving it forwarde, and without
any wordely helpe: and howe on the
other side, our cause, againste the will of
Emperoures, from the beginning against
the willes of so many Kynges, in spite
of the Popes, and almoste maugre the
head of al men, hath taken encrease, and
by little and little spredde over into all
countries, and is com at length even into
Kings courtes and Palaices. These
same thinges me thinketh might bee tokens
greate ynough to them, that God
him self doth strongly fight in our quarrel,
and doth from heaven laugh at their
enterprises: & that the force of the truth
is suche, as neither mans power, nor yet
hell gates are able to roote it oute. For
they be not all mad at this day, so many
free Cities, so manye Kynges, so manye
Princes which have fallen away from B.i. the B1v
the Seate of Roome, and have rather
toyned themselves to the Gospell of

And although the Popes had never
hetherunto leasour to consider diligentely
and earnestly of these matters, or
thoughe some other cares do nowe lett
them and dyverse wayes pull them, or
though they coūumpt these to be but cōommon
and trieflinge studies, and nothinge to
appertain to the Popes worthines, this
maketh not why oure matter oughte
to seeme the worse. Or yf they perchaunce
will not see that whiche they se in deede,
but rather will withstande the knowen
truth, ought wee therefore by and by
to be coumpted heretikes, bycause we obay
not their will and pleasure. Yf so be
that Pope Pius were the man (we say
not which he would so gladly be called)
but if he were in deede a man that eyther
woulde accoumpte us for his brethrene,
or at least woulde take us to be
men, he woulde firste diligently have examinedamined B2r
our reasons, and woulde have
sene what might be saied with us, what
againste us, and woulde not in his Bull
whereby he lately pretended a Coūuncel,
so rashely have condēemned so great a part
of the worlde, so many learned and godly
men, so manye common wealthes, so
many kyngs, and so many Prynces, only
uppon his owne blynd prejudices and
foredeterminations, and that without hearing
of them speak, or without shewing
cause whye.

But bycause he hath alredy so noted
us openlye, least by holdynge oure
peace we should seme to graunt a fault,
and specially bycause we can by no meane
have audience in the publik assembly of
the general Councel, wherein he would
no creature should have power to geve
his voice or declare his opinion, excepte
he were sworne and straightly bounde
to maintaine his aucthoritie.

For wee have had good experience
hereof in his last conference at the councelB.ii. cell B2v
at Trident, where the embassadours
& divines of the Princes of Germany
and of the free Cities were quite shutte
out from their company: nother can we
yet forget, how Julius the third, above
ten yeares past, provided warely by his
writt, that none of our sorte shoulde bee
suffered to speake in the Councell (except
there were som paradventure that wolde
recante and chaunge his opinion). For
this cause chieflye we thoughte it good
to yelde up an accoumpte of oure faith
in writing, & truely and openly to make
aunswere to those things wherwith
wee have ben openly charged, to thende
the worlde may see the partes and foundacions
of that doctrine, in the behalfe
whereof so many good men have litle
regarded their oune lyves. And that al men
may understand what manner of people
they be, and what opinion they have of
God and of Religion, whome the Bysshop
of Rome before they were called
to tell theire tale, hath condemned for heretikes,retikes, B3r
without any good consideratiōon,
without any exaumple, & utterly without
lawe or righte, onelye bycause he
hearde tell that they did dissente from
hym and his in som pointe of Religion.

And although S.Saint Hierome would
have no bodie to be patient when he is
suspected of heresy, yet we wil deal herein
nether bitterly nor brablingly, nor yet
be caried away with angre & heate, though
he ought to be reckned neither bitter nor
brabler that speaketh the truth. We willingly
leave thys kynde of eloquence to oure
adversaries, who whatsoever they say
against us, be it never so shrewdly or dispitefully
pitefully sayde, yet thinke it is sayd modestely
and comely ynough, and care nothing
whether it be trew or false. Wee
neede none of these shyftes which do
maintaine the truthe.

Further, yf wee do shewe it plaine
that Gods holie Gospell, the aunciente
Byshops and primative Churche
do make on our syde, and that wee have B.iii. not B3v
not without just cause left these men, and
rather have retourned to the Apostles
and oulde catholique Fathers. And yf
wee shall be founde to doe the same not
coulorably or craftely, but in good faith,
before God, truly, honestly, cleerely and
plainly: and yf they thēemselves which flye
our doctrine and woulde be called Catholiks,
shall manifestly see how al those
titles of antiquitie whereof they boste so
much, ar quite shaken out of their hāands,
and that there is more pith in this oure
cause then they thoughte for, wee then
hope and trust that none of them wil be
so negligent and careles of his own salvation,
but he will at length studye and
bethinke him selfe, to whether parte hee
were best to joyne him. Undoubtedlye,
excepte one will altogether harden his
hearte and refuse to heare, he shal not repent
him to geve good heede to this our
defence and to mark well what wee say
& how truly and justly it agreeth with
Christian Religion.

For where they call us Heretikes, it B4r
it is a crime so haynous, that onles it may
be seene, unles it may be felt, & in māanner
may be holdēen with hands and fingers,
it ought not lightly to be judged or beleved
when it is laide to the charge of any
Christian man. For heresy is a forsaking
of salvatiōon, a renouncing of Gods grace,
a departing from the body and spirite
of Christe. But this was ever an olde
and solempne propretye with them and
theire forefathers, yf any did complaine
of their errours and faultes, and desired
to have true Religion restored, streighte
waye to cōondemne such one for heretikes,
as men new fangled & factious. Christe
for no nother cause was called a Samaritan,
but onely for that he was thoughte
to have fallen to a certaine newe Religion,
and to be the Aucthor of a newe sect.
And Paul thapostle of Christe was
called before the Judges to make aunswere
to a matter of heresy, and therfore
A.I.24. hee saied: “Acordinge to this way whiche
they call Heresye, I doo worshippe
the God of my Fathers, beleevinge B.iiii. all B4v
all thinges which be written in the law
and in the Prophets.”

Shortely to speake. This universal
Tertull in
Religion whiche Christen men professe
at this day, was called firste of the heathen
people a Sect & Heresy. With these
termes did they alwaies fil prīinces eares,
to thintent when they had once hated
us with a fordetermined opinion, and
had coumpted all that wee sayed to bee
faction and heresy, they might be so ledd
away from the truth & right understāanding
of the cause; But the more sore and outragious
a crime heresye is, the more it
ought to be proved by plaine and strong
argumentes, especially in this time, whēen
men begin to geve lesse credite to theyre
words, & to make more diligent searche
of theyr doctrine then they were wont
to do. For the people of God ar otherwyse
instructed now then they were in times
past, when all the Byshopps of Romes
sayenges were allowed for Gospell, &
when all Religion did depende only uponon B5r
their aucthoritie. Nowe a daies the
holie scripture is abroad, the writinges
of the Apostles & Prophets ar in printe,
whereby all truth and Catholyke doctrine
may be proved, and all heresie may
be disproved and confuted.

Sithens then they bring furth none
of these for them selves, and call us nevertheles
Heretiques, which have nether
fallen from Christ nor from the Apostles,
nor yet from the Prophets, this ys an
injurious and a very spitefull dealinge.
With this sword did Christe put of the
Dyvel when he was tempted of him: with
these weapons oughte all presumption
which doth avaūunce it selfe against God,
to be overthrowen and cōonquered. “For al
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.2.Tim.3. Scripture”
, sayeth S.Saint Paule, “that commeth
by the inspiration of God, is profitable
to teach, to confute, to instruct, and
to reprove, that the man of God may be
perfect and throughly framed to every
good work.”
Thus did the holy Fathers
alway fight agaynst the heretikes with B.v. none B5v
none other force then with the holy scriptures.
De Unitate
Eccle. cap. 3.
Et contra
episcop. li. 3.
Cap. 14.
S.SaintAugustin when he disputed against
Petilian an heritike of the Donatistes:
“Let not these woordes,” quod he,
“be heard betwene us: I say, or, you say:
let us rather speake in this wise: Thus
sayeth the Lorde: there let us seeke the
Church, ther let us boult out our cause.”

In primum.
capus Agga
Lykewise S.SaintHierome: “All those things”
(sayth he) “which without the testimonie
of the scriptures are holden as delivered
from the Apostles, be throughly smitten
down by the sword of Gods worde.”

S.Saint Ambrose also to Gratianus the Emperour:
“Let the scripture” (sayeth he) “bee
asked the question, let the Apostles be asked,
let the Prophets be asked, & let Christ
be asked.”
For at that time made the Catholik
Fathers and Bysshops no doubt,
but that our Religion mighte be proved
out of the holy scriptures. Neither were
they ever so hardy to take any for an heritike,
whose error they coulde not evidently
& apparently reprove by the selfe same B6r
same scripturs. And we verely to make
aunswere on this wise as S.SaintPaul did:
According to this way which they cal heresie,
we do worship God and the father
of our Lorde Jesus Christ, & do allowe
all thinges which have ben written either
in the Law or in the Prophets, or in the
Apostles workes.

Wherefore yf we be heretikes, and
they (as they woulde faine be called) bee
Catholikes, why do they not, as they see
the fathers which were Catholike men,
have alwaies don? why do they not convince
and maister us by the divine scriptures?
why do they not call us agayn to
be tryed by them? why do they not lay
before us howe wee have gon away frōom
Christ, from the Prophets, from the Apostels,
and from the holy fathers? why
stick they to do it? why are they afraide
of it? It is Gods cause: whye are they
doubtful to commit it to the trial of gods
worde; yf wee be heretikes which referre
all our controversies unto the the holy scriptures,tures B6v
& report us to the selfe same words,
which wee knowe were sealed by God
him self, and in comparison of them set
little by all other thinges whatsoever
may be devised by men, howe shall wee
say to these folke I pray you, what māanner
of men be they, & howe is it meete to
call them, which feare the judgement of
the holy scriptures, that is to say, the judgement
of God hym self, and do preferre
before them theyr owne Dreames, and
full colde Inventions: and to maintaine
their owne traditions, have defaced and
corrupted now these many hundred yeares
the ordinances of Christe and of the

Men say that Sophocles the tragicall
Poet, when in his oulde dayes he
was by his own sonnes accused before
the Judges for a dotinge and sottishe
man, as one that fondelye wasted hys
owne substaunce, and seemed to neede a
Governour to see unto him: to thintent
he might cleere him selfe of the faulte, he came B7r
came into the place of Judgemente, and
when he had rehearsed before them his
Tragedye called Oedipus Coloneus,
which he had written at the verye tyme
of his accusation, marvelous exactly and
conningly, did of him selfe aske the Judges,
whether they thought any sottish
or doting man could do the like peece
of worke.

In like manner, bycause these men
take us to be mad, and appeache us for
heretikes, as men which have nothing
to do neyther with Christ, nor with
the Churche of God, wee have judged
yt shoulde be to good purpose and
not unprofitable, yf wee doe openlye and
frankely set furth our faith wherein we
stande, and shew al that confidence which
wee have in Christe Jhesu, to the
intent al men may se what is oure judgement
of every parte of Christian religion,
and may resolve with them selves, whether
the faith which they shall see cōonfirmed
by the words of Christ, by the writinges of B7v
of the Apostles, by the testimonies of the
catholique Fathers, and by the exaumples
of many ages, be but a certain rage
of furious and mad men, and a conspiracie
of heretikes. This therefore is oure

We beleeve that there is one certaine
nature and divine power, whiche
wee call God: and that the same is
divided into three equall persons, into the
Father, into the Sonn, and into the holy
Ghoste, and that they all be of owne
power, of one Majestie, of one eternitie,
of one Godhed, and of one substāance. And
although these three persons be so divided,
that neither the Father is the sonne,
nor the sonn is the holy Ghost or the Father,
yet nevertheles wee beleeve the there
is but one very God. And that the same
one God hath created heavēen and earth,
and al thinges contained under heaven.

Wee beleeve that Jesus Christe the
onely Sonne of the eternall Father (as
long before it was determined before all beginn- B8r
beginninges) when the fullnes of tyme
was com, did take of that blessed & pure
Virgin, bothe fleshe & all the nature of
man, that he might declare to the world
the secret & hid will of his father: which
will had ben laide up from before all ages
and generatiōons. And that he might
full finishe in his humaine bodie the misterie
of our redēemption, & might fasten to
the crosse our sinnes, and also that handwritinge
which was made againste us.

We beleve that for our sake he dyed,
and was buried, descendyd into hell,
the third day by the power of his Godhed
retorned to lyfe and rose again, and
that the fourtyth day after his resurrectiōon,
whiles his Disciples behelde and loked
uppon him, he ascendid into heaven, to
fulfill all thinges, and did place in majestie
and glory the selfe same body wherewith
tracta. 50.
in Iohan
he was borne, wherin he lived on
earth, wherin he was tested at, wherein
he had suffred most painful torments
& cruell kinde of death, wherein he rose againe B8v
againe, and wherein he ascendid to the
right hand of the Father, above all rule,
above all power, all force, all Dominiōon,
and above every name which is named
not onely in this worlde, but also in the
Actor. 3. world to com. And that there he now sitteth,
and shall syt, till all thinges be full
perfetted. And althoughe the Majestie
In Epist. ad
and Godhed of Christ be every wheare
habundauntly dispersed, yet wee beleeve
that his body, as S.Saint Augustine saieth, must
needes be still in one place: & that Christ
hath geven majesty unto his bodye, but
yet hath not takēen away from it the nature
of a body: and that wee must not so affirme
flawed-reproductionthree words Christ to be God, that wee deny hym
to be man: and, as the Martyr Vigilius
sayth, that Christ hath left us as touching
his humaine nature, but hath not
left us as touchinge his divine nature.
ad Tonasia
And that the same Christ, though he bee
absent from us concerning his māanhood,
yet is ever present with us concerning
his Godhed.

From C1r

From that place also wee beleeve that
Christ shall com againe to execute that
general judgemēent, aswel of them whom
he shall then fynde alive in the bodye, as
of them that be already dead.

Wee beleeve that the holy Ghoste,
who is the third person in the holie Trinitie,
is very God: not made, not creat,
not begotten, but proceding from both
the Father and the Sonne, by a certain
meane unknowen unto men & unspeakable,
and that it is his propretie to mollifie
and soften the hardnes of mans heart,
when he is once received thereunto, eyther
by the holsom preaching of the Gospell,
or by any other way: that he dothe
geve men light, and guide them unto the
knowledge of God, to al waye of truth,
to newnes of the whole liefe, and to everlastinge
hope of salvation.

Wee beleeve that there is one Church
of God, and that the same is not shutte
up (as in times past amonge the Jewes)
into some one corner or kyngdome, but C.i. that C1v
that it is catholique and universall, and
dispersed throughout the whole worlde.
So that there is now no nation which
can truly complaine that they bee shutt
furth, & maye not be one of the Church &
people of God: And that this Churche
is the kingedome, the bodye and the
spouse of Christe: and that Christ alone
is the Prince of thys kyngedome, that
Christ alone is the heade of this bodye,
and that Christ alone is the brydgrome
of this spouse.

Furthermore that there be dyverse
degrees of ministers in the church, wher
of some be deacons, some preestes, some
Byshops, to whom is committed the office
to instruct the people, and the whole
charge and settinge furth of Religion:
yet not withstanding we say that there
neither is nor can be any one māan, which
may have the whole superioritie in this
universall state, for that Christe is ever
present to assist his Church, and nedeth
not any man to supply his roome, as his onely C2r
onely heyre to all his substaunce: and that
there can bee noe one mortall creature,
which is able to comprehēend or conceave
in his minde the universall Churche, tthat
is to witte, all the partes of the worlde,
muche les able to put them in ordre and
to governe them rightly and duely. For
De Simpli.
all the Apostles, as Cyprian sayeth, were
of lyke power among themselves, and the
rest were the same that Peter was, and
that it was sayed indifferently to them
al, Feed ye: indifferentlye to them all, Goe
Ad Eobscuredapproximately 5 letters into the whole world: indifferently to thēem
al, Teache ye the gospell: And as Hierom
saithe, all Byshoppes wheresoever they
be, be they at Rome, be they at Eugubium,
be they at Constantinople, be they
De Simpli.
at Rhegium, be all of lyke preeminence,
and of like preesthood. And as Cyprian
saith, there is but one Byshoprike, and that
a peece therof is perfitely & wholy holdēen
of every particular Byshop: & according
to the judgement of the Nicene Counsel
wee say that the Byshop of Rome hath C.ii. nomore C2v
nomore jurisdiction over the churche of
God, then the rest of the Patriarkes either
of Alexandria or Antiochia have. And
as for the Byshop of Rome, who nowe
calleth all matters before him selfe alone,
except he do his deuty as he ought to do,
except he administer the sacraments, excepte
he instructe the people, excepte he
warne them and teache them, wee say that
he ought not of right once to bee called
a Bysshop, or so much as an elder. For a
Byshop, as saithe Augustine, is a name
of labour and not of honour: bycause he
would have that māan to understand him
selfe to be no Byshop, which wil seke to
have preeminence, and not to profyt others:
And that neither the Pope nor any
other wordly creature, can nomore be
head of the whole Church or a Byshop
over all, then he can be the brydegrome,
the lighte, the salvation, and lyfe of the
Church. For these privileges and names
belong onely to Christe, and be proprely
& onely fyt for hym alone. And that no Bysshop C3r
Bysshop of Rome did ever suffer hymselfe
to be called by such a proude name
and title before Phocas themperoures
time, who as wee know, by killing hys
owne soverain Morice the Emperour,
did by a traiterous vyllanie aspire to
Thempire. which was about the sixt hūundreth
& thirtenth year after Christ was
Ca. 47 borne. Also the Councell of Charthage
did circumspectly provide, that no Bysshop
should bee called either the highest
Byshop or chiefe preeste. And therefore
sithens the Bysshop of Rome wil now
a daies so be called, & chalēengeth unto him
self an aucthoritie, that is none of his: besides
that he doth plainly contrary to the aūunciēent
Coūuncels & cōontrary to the old Fathers.
We beleve that he doth give unto himselfe,
Gregor. epistola.
li. 4.
epist. 76.
Et lib. 7
as it is written by his owne companyon
Gregory, a presūumptuous, a prophane,
a sacrilegious and Antichristian
name: that he is also the kinge of pryde,
that he is Lucifer, which preferreth himselfe
before his bretherne ; that he hathe: C.iii. forsaken C3v
forsaken the faith, and is the foreronner
of Antichriste.

Further wee saye, that the Minister
ought laufully, duely, and orderly to be
preferred to that Office of the church of
God, and that no māan hath power to wrest
himself into ethe holy ministery at his own
pleasure & list. Wherefore these persons
do us the greater wrong, which have nothing
so common in their mouthe, as that
wee do nothing ordrely and comely, but
al thinges troublesomly and without ordre:
and that wee alow every man to be
a preest, to be a teacher, and to be an Interpretour
of the Scriptures.

Moreover we say, tthat Christ hath gevēen
to his ministers power to bind, to loose,
to open, to shutt, and that the office of loosing
consisteth in this point, that the Minister
should either offer by the preaching
of the gospel the merits of Christe & full
pardōon, to suche as have lowly & contrite
hearts, and do unfainedly repent the pronoūuncing
unto same a sure & undoubted forgiuenes C4r
forgevenes of their sins, & hope of everlasting
salvation. Or els that the minister,
when any have offended their brothers
mindes with a greate offence, & with a
notable & open fault, wherby they have
as it were bannyshed and made themselves
straungers from the common fellowship,
and from the bodye of Christe,
then after perfitte amendement of suche
persons, doth reconcile them, and bringe
them home againe, and restore them to
the company and unitie of the faithfull.
We say also that the minister dothe execute
the aucthoritie of binding and shutting,
as often as he shutteth up the gate
of the kingedome of heaven against the
unbeleeving and stubborne persons, denouncing
unto them Gods vengaunce
and everlastinge punishmente. Or else
when he doth quite shut them out from
the bosome of the Churche by open excommunicatiōon.
Out of doubt, what sentence
so ever the Minister of God shall
give in this sorte, God him selfe doth so C.iiii. well C4v
well alowe of it, that what soever here
in yearth by their meanes is loosed and
bounde, God him selfe will loose & binde,
and confirme the same in heaven.

And touchinge the kayes wherewith
they maye either shut or open the kyngdome
of heaven, wee with Chrysostom
saye, they be the knowledge of the Scriptures:
with Tertullian we say, they be
the interpretation of the lawe: and with
Eusebius we call thēen the worde of God.

Moreover that Christes Disciples
did receive this aucthoritie, not that they
shoulde heare private confessions of the
people, and lysten to their whisperinges,
as the cōommen Massing preestes do every
where nowe a dayes, and do it so, as
though in that one poinct laye all the
vertue and use of the kayes: but to thend
they should goo, they should teache, they
should publishe abrode the Gospell, and
be unto the beleving a swete savour of
lyfe unto life, and unto the unbeleving
and unfaithfull, a savour of death unto death. C5r
death: and that the mindes of godly persons
being brought low by the remorce
of their former lyfe and errours, after
they once begonne to looke up unto the
light of the Gospel, and beleve in Christ,
might be opened with the worde of God,
evēen as a dore is opened with a keye. Cōontrariewise,
that the wicked and wilfull
folke, and suche as woulde not beleve
nor retorne into the right waye, should
be lefte still as fast locked and shut up,
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.2.Tim.3. and as S.SaintPaul sayeth, ware worse and
worse. This take we to be the meaning
of the keyes: and that after this fashion
mens consciences eyther to be opened or
shut. We saye that the preist in deede is
De pœnitenti.
dist. 1. cap.
Verbum Dei.
Judge in this case, but yet hath no maner
of right to chalenge an auctoritie or
power, as saith Ambrose. And therfore
our Saviour Jesu Christ to reprove the
negligence of the Scribes and Phariseis
in teaching, dyd with these wordes:
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Luk.11.
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Math. 13.
rebuke them sayng: wo unto you Scribes
and Pharisies, whiche have takēen awayeC.v. waye C5v
the keyes of knowledge, and have
shut up the kyngdome of heaven before
men. Seing then the keye whereby the
waye and entery to the kingdom of God
is opened unto us, is the worde of the
Gospell and thexpounding of the Lawe
and Scriptures, we say plainely, where
the same woorde is not, there is not the
keye. And seyng one maner of worde is
geven to al, and one only keye belongeth
to al, we say there is but one only power
of all ministers, as concerning opening
and shutting. And as touching the Bysshop
of Rome, for all his Parasites flateringlie
singe in his eares those wordes,
“To the will I geve the keyes of the kingdome
of heaven,”
(as though those keyes
were fyt for hym alone and for no body
els) except he go so to woorke as mens
consciences maye be made pliaunte, and
be subdued to the worde of God, we denye
that he doth either open or shut, or hath
the keyes at all. And although he tought
and instructed the people (as woulde to God C6r
God he might once truely do, and perswade
him selfe it were at the leaste some
peece of his duety) yet we thinke his keye
to be never a whit better or of greater
force then other mens. For who hath severed
hym frō the rest? who hath taught
him more cōonningly to open, or better to
absolve then his bretherne?

We say that matrimonie is holy and honorable
in al sorts & states of persones, in the
patriarches, in the prophetes, in the apostles,
in epist.
ad Titum
Hom. 11.
in holy martyrs, in the ministers of the
Churche, and in Byshopps, and that it
is an honest and laufull thinge (as Chrysostome
saith) for a man living in matrimonie,
to take upon hym therewith the
Euseb. lib. 10.
in monodia
de Basilie.
dignitie of a Bysshop. And as Sozomenus
saith of Spiridion: and as Nazianzen
saith of his owne father, that a good
and diligent Bysshopp doth serve in the
ministerie never the worse for that he is
maried, but rather the better, and with
more ablenes to do good. Further we
saye, that the same lawe whiche by constraintestraincte C6v
taketh awaye this libertie from
men, and compelleth them against their
willes to live single, is the doctrine of
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.2. Tim. 4. Dyvells, as Paule saith: and that ever
since the tyme of this lawe, a wonderful
uncleanes of lyfe and maners in goddes
ministers, and sundrie horrible enormities
have folowed, as the Bysshop of
Augusta, as Faber, as Abbas Panormitanus,
as Laromus, as the Tripartite
worke whiche is annexed to the seconde
Toine of the Councelles, and other chāampions
of the Popes band, yea and as the
matter it selfe and al histories do cōonfesse.
Platina in
vita PI
For it was rightly sayd by Pius the second
a Bysshop of Rome, that he sawe
many causes why wives should be takēen
awaye from Preistes, but that he sawe
many moe, and more weightye causes
whye they ought to be restored them

We receyve and embrace all the Canonicall
Scriptures, both of the oulde
and new Testament, geving thanks to our C7r
our God, who hath raised up unto us
that light whiche we might ever have
before our eyes, leaste eyther by the sutteltie
of man, or by the snares of the Dyvell
we shoulde be caried awaye to errours
and lyes. Also that these be the
heavenly voices, wherby God hath opened
unto us his will, and that onely in
them mans hearte can have setled reste:
that in them be habundantly and fullye
comprehended all thinges what soever
be nedefull for our salvatiōon, as Origene,
Augustine, Chrysostom & Cyrillus have
taught: That they be the very might and
strength of God to attaine to salvation:
That they be the foūundations of the Prophetes
and Apostles, whereupon is
buylte the Churche of God: That they
be the very sure and infallible rule, wherbe
may be tryed whether the Churche doth
stagger or erre, and wherunto all ecclesiasticall
Doctrine ought to be called to
accompte: and that against these scriptures
neyther lawe nor ordinaunce, nor any C7v
any custom ought to be hard, no though
Paule his owne selfe or an Aungell frōom
heaven shoulde come and teache the contrarie.

Moreover we alow the sacramēentes
of the Churche, that is to saye certaine
holy signes & ceremonies whiche Christ
woulde wee should use, that by them he
might set before our eyes the mysteries
of our salvation, and might more strongely
confirme our faith which we have
in his bloud, and might seale his grace
in our heartes. And those sacramentes
togither with Tertullian, Origene, Ambrose,
Augustin, Hierome, Chrysostome,
Basill, Dionysius, and other Catholique
Fathers do we call figures, signes,
markes or badges, printes, copies, formes,
seales, signettes, similitudes, patterns,
representations, remembraunces,
and memories. And we make no doubt
togither with the same Doctours to say,
that those be certaine visible: wordes,
seales of righteousnes, tokens of grace: and C8r
and do expresly pronounce, that in the
Lords supper, there is truelye gevēen unto
the beleving, the body and bloud of the
Lord, the flesshe of the sonne of God,
whiche quickeneth our soules, the meate
that cometh from above, the foode of inmortalitie,
grace, truth, and lyfe. And that
supper to be the cōommunion of the body and
bloud of Christ, by the partaking whereof
wee be revived, wee be strengthened,
and be fed unto immortalitie, & wherby
we are joyned, united, & incorporate unto
Christ, that we may abide in him and
he in us.

Besides wee acknowledge there be
two sacramentes, which wee judge proprely
ought to be called by this name,
that is to saye Baptisme, and the sacrameēentes
of thankes giving. For thus many
we see were delivered and sanctified by
Christ, and well allowed of the oulde fathers
Ambrose and Augustine. We say that
Baptisme is a sacrament of the remissiōon
of sinnes, and of that washing which we haue C8v
have in the blood of Christe, and that no
persōon which wil profess Christes name,
ought to bee restraigned or kepte backe
therefrom: no not the very babes of
Christiāans, forsomuche as they be borne
in sinne, and do pertaine unto the people
of God. We say that Eucharistia, the supper
of the lorde, is a sacramente, that is to
wytte, an evident token of the body and
blood of Christe: wherein is set as it
were before our eyes, the death of Christ
and his resurrectiōon, and what act so ever
he did whilest he was in his mortall body,
to thende we may give hym thankes
for his deathe, and for our deliveraunce.
And tthat by the often receavinge of this sacramente,
wee may daily renewe the remembraunce
of that matter, to thintent
we being fedd with the body and blood
of Christ, may be brought into the hope
of the resurrectiōon and of everlasting life,
and may moste assuredly beleve, that the
bodye and blood of Christe dothe in like
manner feede our soules, as breade and wine D1r
wine doth feede our bodies. To this bāankett
wee thinke the people of God oughe
to be earnestly bidden, that they may all
communicate amonge them selves, and
openly declare and testifie both the godly
societie whiche is amonge them, and
also the hope which they have in Christ
. For this cause yf there had ben any
which would be but a looker on, and
abstaine from the holy Cōommunion, him
Chrysost. ad
Ephe. hum.
did the old fathers & Byshops of Rome
in the primative Church, before Private
masse came up, excōommunicate as a wicked
persōon and as a Pagan. Neither was
there any Christian at that tyme which
dyd communicat alone whyls other looked
Dis. 2. Ca.
on. For so did Calixtus in times past
decree, that after the consecration was
finished, all should communicate, excepte
they had rather stande without
De Consec.
dist. 2. cap.,
the Churche doores: bycause thus (saith
he) did the Apostles apoincte, and the
same the holye Churche of Rome keepeth

D.i. More- D1v

Moreover when the people commeth
to the holy communion, the Sacrament
ought to be given them in both kindes,
for so both Christe hath commaunded,
and the apostles in every place have ordayned,
and all the auncient Fathers
and Catholique Bysshops have folowed
flawed-reproductiontwo lettersConse.
obscuredapproximately 4 letters 2. Ca.
obscuredapproximately 2 lettersmperi.
the same. “And whoso doth contrary to
this, he”
(as Gelasius sayth) “committeth
And therefore wee saye, that
oure Adversaries at this daye, who havinge
violentlye thruste out and quite
forbidden the holye Communion, dooe
without the woorde of God, without
the aucthoritie of any auncient Councell,
without any catholique Father, without
any example of the primative Church,
yea and without reason also, defend and
maintaine their private Masses and the
manglinge of the Sacramentes, and do
this not onely against the plaine expresse
commandement and bidding of Christe,
but also against al antiquitie do wickedly
therin, and are very Church robbers.

Wee D2r

We affirme that breade and wine are
holy and heavenly mysteries of the bodie
& bloud of Christ, & that by them Christ
himselfe being the tru bread of eternal life,
as so presently given unto us, as that by
faith we verely receave his body and his
bloud. Yet say we not this so, as though
we thought that the nature of bread and
wine is clearly changed and goeth to nothing,
as many have dreamed in these later
times, which yet could never agree among
themself of this their dreame. For
that was not Christes meaning that the wheaten
bread should laye apart his owne nature,
& receave a certain new divinitie, but
tthat he might rather chaunge us (& to use
Iohan. cap. 6. Theophilactus woordes) might transforme
us into his bodie. For what can
De Sacra.
lib. 4. cap. 4.
be said more plainly then that whiche Ambrose
saith, Bread & wine remain stil the
same thei were before, & yet are changed
into an other thing: or that which Gelasius
saith, the substance of the bread, or the nature
of the wine, ceaseth not so to be: or that which D.ii. Theodorete D2v
Theodorete saith, “After the consecratiōon,
In Dialogis
obscured1 word. & 2.
the mysticall signes do not cast of their
owne propre nature: for they remaine
stil in their former substaunce, forme and
In sermone
obscuredapproximately 1 letterd infantes.
De consecrat.
dist. 2. Cap.
Qui mandu.
Or that whiche Augustine saith,
“That whiche ye see is the bread and
Cuppe, and so our eyes tell us, but that
which your faith requireth to be taught
is this, The bread is the body of Christ,
& the Cuppe ys his bloud.”
Or that whiche
Origene in
Mat. Hom. 15.
Origene saith: “Bread which is sanctified
by the word of God, as touching the material
substaūunce therof, goeth into the belly
and is cast out into the privey.”
Or that
which Christ him selfe said, not only after
the blessing of the cup, but after he had
ministred the Comunion: “I will drinke
nomore of this frute of the vyne. It is
well knowen that the fruit of the vyne
ys wine, and not bloud.”

And in spaeeakyng thus, we meane not
to abase the Lordes supper, or to teache
that yt is but a could ceremonie onely, &
nothing to be wrought therin: (as many falsely D3r
falsely slaunder us we theache). For wee
affirme that Christ doth truely and presently
give his owne selfe in his Sacramentes:
In baptisme, that wee may put
him on: and in his supper, that we may
eate him by faith & spirit, and may have
everlasting lyfe by his crosse and bloud.
And we say not this is done slightly and
couldely, but effectually and truely. For
although we do not touche the body of
Christ with teethe and mouth, yet wee
hold him fast and eate him by faith, by
understanding, and by the spirit. And
this is no vaine faith which doth comprehend
Christ: and that is not received
with coulde devotion, whiche is received
with understanding, with faith, & with
spirit. For Christ him selfe altogither is
so offered & given us in these mysteries,
that we may certainly know we be flesh
of his fleshe, and bone of his bones: and
that Christ continueth in us, and wee in
him. And therefore in celebrating these
mysteries, the people are to good purpose D.iii. exhorted D3v
obscuredapproximately 1 lettercon. dist. I.
obscuredapproximately 1 lettera Quando.
exhorted before they come to receave the
holy communion, to lift up their hearts,
& to direct their mindes to heavenward,
bicause he is there, by whom we must be
Ad Obiecti
full fedde and live. Cyrill saith, “when we
come to receave these mysteries, al grosse
ymaginations must quite be bannished;
The councell of Nice, as is alleadged by
some in greeke, plainly forbiddeth us to
be basely affectioned, or bent toward the
bread and wine which are set before us.”

Chrysost. in 10 obscuredapproximately 1 letterd Corinth. And as Chrysostome very aptly wryteth:
“We say that the body of Christe is
the dead carcas, and we our selves must
be the Egles.”
mMeaning thereby, that we
must flie hye if wee will come unto the
body of Christe. “For this table” as Chrysostome
De Cœna
saith, “is a table of Egles and not
of Jeyes.”
Cyprian also, “This bread” saith
he, “is the foode of the soule, and not the
In Iohan.
Tract. 50.
meate of the belly.”
And Augustine, “How
shall I holde him,”
saith he, “which is absent;
how shall I reache my hand up to
heaven to laye holde upon him that sittethteth D4r
He aunswereth, “Reache thyther
thy faythe, and then thou hast layde
holde on him.”

We can not also away in our churches
with the shewes & sales, & byeng & selling
of Masses, nor the carrieng about & worshipping
of bread, nor such other ydolatrous
and blasphemous fondnes, whiche
none of them can prove that Christe or his
Apostles did ever ordaine, or left unto us:
and we justly blame the Bishops of Rome,
who without the word of God, without the authoritie
of the holy fathers, without any
example of antiquitie, after a newe guise
do not onely set before the people the sacramēental
bread to be worshiped as God, but
In libro de
doe also cary the same about upon an ambling
horse, whyther soever themselves
jorney, as in old time the Persiāans fier & the
reliques of the goddesse Isis were solemly
caried about in processiōon, & have brought
the sacraments of Christ to be used nowe
as a stage play, & a solemne sight, to the
end that mens eyes should be fedde with D.iiii. nothing D4v
nothing els but with mad gasinges and
foolishe gaudes, in the selfe same matter
wherein the death of Christ ought diligently
to be beaten into our heartes, and
wherein also the mysteries of our redēemption
ought with all holines and reverence
to be executed.

Besides, where they say and somtime
doe perswade fooles, that they are able
by their Masses to distribute and applie
unto mens commoditie al the merites of
Christes death, yea although many tymes
the parties thinck nothing of the matter,
and understand ful litle what is don,
this is a mockery, a Hethenyshe fansie,
and a very toye. For it is our faith that
applieth the death and crosse of Christe
to our benefite, and not the Acte of the
Massing preest. Faith had in the Sacramentes
(saith Augustine) doth justifie, &
not the sacramentes. And Origene saith:
Origen. ad
obscuredapproximately 1 letterm. i. cap. 3.
“Christ is the preest, the propitiation and
sacrifice, which propitiatiōon cōommeth to everie
one by meane of faith.”
So that by this D5r
this reconing we saye, that the sacramēentes
of Christ without faith, doe not once
profite those that be alyve, a great deale
lesse doe they profite those that be dead.

And as for their bragges they are wōont
to make of their Purgatory, though we
know it is not a thing so very late risen
amongest them, yet is it no better then a
blockyshe and an olde wyves devise,
Augustin. in
psal.psalm 85. In
cap. 67.
De Civita. li
21. Cap. 26.
Augustine in deed somtime saith there is
suche a certaine place: sometime he demeth
not but there maye be suche a one:
sometime he doubteth, sometime againe
he uttrely denieth it to be, and thinketh
that menne are therin deceived by a certaine
naturall good wil they beare their
frendes departed. But yet of this one errour
hath there growen up suche a harvest
of these Massemongers, the Masses
being sould abrod comonly in every corner,
the Temples of God became shoppes
to get money, and selie soules were
perswaded that nothing was more necessarie
to be bought. In ded there was D.v. nothing D5v
nothyng more gainefull for these men
to selle.

As touching the multitude of vaine
and superfluous ceremonies, wee know
Ad Iobscuredapproximately 4 letters
obscured1 letterpistola 119.
that Augustin did grevously complain of
thēem in his owne time: and therfore have
wee cut of a great numbre of them, bycause
we know that mens consciences
were cumbred about thēem, and the Churches
of God overladen with them. Neverthelesse
we kepe still and esteeme not
onely those ceremonies whiche wee are
sure were delivered us from the Apostls,
but some others too besides, whiche we
thought myght be suffred without hurt
to the churche of God, because we had a
desire that all thinges in the holy congregation
might (as Paul cōomandeth)
be don with comelines and in good order:
but as for all those thinges whiche
we sawe were eyther very superstitious
or unprofitable, or noysome, or mockeries,
or contrarie to the holy Scriptures,
or els unsemelie for honest or discrete folkes, D6r
folkes, as there be an infinite numbre
now a dayes where Papistery is used,
these I saye wee have uterly refused
without all maner exception, bycause
wee would not have the right worshypping
of God any lenger defiled with
such folies.

We make our prayers in that tonge
whiche all our people, as meete is, may
understand, to thend they may (as Paul
counseleth us) take commōon commoditie
by common prayer: even as all the holy
Fathers and catholique Byshops bothe
in the ould and new Testament did use
to pray them selves, & taught the people
to praye to, leaste as Augustin saith, like
parrottes and ousells, wee shoulde seme
to speake that we understand not.

Neither have we any other Mediatour
and Intercessour, by whome wee
may have accesse to God the Father, thēen
Jesu Christ, in whose onely name all
things are obteined at his Fathers hāand.
But it is a shamefull parte and full of infidelitie D6v
infidelitie that we see every where used
in the Churches of our adversaries, not
onely in that they will have innumerable
sortes of mediatours, and that uterly
without the auctoritie of Goddes word.
obscuredapproximately 1 letteriere.ca. 2
So that, as Jeremie saith, the Saintes
be nowe as many in numbre, or rather
above the numbre of the Cities: & poore
men cannot tel to which Sainct it were
best to turne thēen first. And though there
be so many as they cannot be tolde, yet
every one of thēem hath his peculiar deuty
and office assigned unto him of these folkes,
what thīing they ought to aske, what
to give, and what to bring to passe: but
besides this also, in that they do not only
wickedly, but also shamelesly cal upon
obscuredapproximately 1 letter ardus. the blessed virgine Christes mother, to
have her remember that she is a mother,
and to commaunde her sonne, and to use
a mothers auctoritie over him.

We saye also, that every person is
borne in sinne, and leadeth his lyfe in
sinne: that no body is able truely to saye, his D7r
his hearte is cleane. That the most rightuous
persone is but an unprofitable servaunte:
That the law of God is perfite,
and requireth of us perfit and full obedience:
That we are able by no meanes
to fulfill that lawe in this worldly lyfe:
That there is no one mortall creature
whiche can be justified by his owne desertes
in goddes sight, and therfore that
our only succour and refuge is to flye to
the mercy of our Father by Jesu Christ,
and assuredly to perswade our myndes,
that he is the obtayner of forgivenes for
our sinnes. And that by his bloud al our
spottes of sinne be washed cleane: That
he hath pacified and set at one all thinges
by the bloud of his Crosse: That he
by the same one onely Sacrifice whiche
he once offered uppon the Crosse, hath
brought to effect and fulfilled al things,
and that for that cause he sayd when he
gave up the Ghoste, It is finished. as
though he woulde signifie that the price
and ransome was nowe full payde for the D7v
the sinne of all mankind. Yf there be any
then that thinke this sacrifice not sufficient,
let them go in Gods name and seke
an other that is better. We verely, bicause
we knowe this to be the onely sacrifice,
are well contente with it alone, and
loke for none other: and forasmuche as
it was to be offered but once, wee commaund
it not to be renewed againe. And
bicause it was full & perfite in all points
and partes, wee doe not ordaine in place
thereof anye continuall succession of offeringes.

Besides, though wee saye we have no
meede at all by oure owne woorkes and
deedes, but apoint all the meane of oure
salvation to be in Christe alone, yet say
we not that for this cause men ought to
live looslie and dissolutely: nor that it is
ynough for a Christian to be Baptized
onely and to believe, as though there
were nothing els required at his hande,
for true faith is lively, and can in nowise
be idell. Thus therefore teache wee the people D8r
people, that God hath called us not to folowe
ryot and wantonnes, but as Paul
saithe, unto good woorkes, to walke in
them. That God hath plucked us oute
from the power of darkenes to serve the
livinge God: to cutte away all the remnauntes
of sinne, and to worke oure salvation
in feare and tremblinge, that it
may apere how that the Spirit of sāanctification
is in oure bodies, and that Christ
himselfe doth dwell in our heartes.

To conclude, we beleve that this our
selfe same flesh wherin we live, although
it dye and come to dust, yet at the last day
it shall retourne againe to lyfe by the
meanes of Christes spirite which dweleth
in us, and that then verely whatsoever
we suffer heere in the meane whyle
for his sake, Christ wil wipe from of our
eies all teares & lamentation, & that we
through him shall enjoy everlasting life,
and shall for ever be with him in glory.
So be it.

Beholde these are the horrible heresies for D8v
for the which a good parte of the world
is at this day condemned by the Byshop
of Rome, and yet were never hearde to
pleade their cause. He should have commenced
his sute rather against Christe,
against the Apostles, and against the holy
fathers. For these thinges did not only
procede from them, but were also apointed
by them: except perhaps these menne
will say (as I thinke they will in deede)
that Christe hath not instituted the holy
Communion to be divided amongest the
faithfull: Or that Christes apostles and
the auncient fathers have saide Private
masses in every corner of the Temples,
nowe tenne, now twenty togithers in
one day: Or that Christ and hys Apostls
bannished all the common people from
the Sacrament of his bloud: or that the
thing whiche them selves do at this day
every wheare, and do it so as they condemne
him for an heritike whiche dothe
otherwise, ys not called of Gelasius
their owne doctour plaine sacriledge: or that E1r
that these be not the very words of Ambrose,
Augustine, Gelasius, Theodorete, Chrysostome,
& Origene, The bread and wine
in the Sacramentes remaine still the
same they were before: The thing which
is seene upon the holye table, is breade:
there ceaseth not to be still the substaunce
of breade and nature of wyne: the substance
and nature of bread are not changed:
the selfe same breade as touchinge
the materiall substaunce, goeth into the
bellie, and is cast out into the pryvei: Or
that Christe, the Apostles, and holy fathers
prayed not in that tongue whiche
the people might understande: Or that
Christe hath not performed all thinges
by that one offering which he once offered:
or that the same Sacrifice was imperfect,
and so now we have neede of an
other. All these thinges must they of necessitie
say, onlesse perchance thei had rather
say thus, that all lawe and right is
locked up in the treasurie of the Popes
breaste, and that as once one of his southingeE.i. thing E1v
pages and clawbackes did not
sticke to say, the Pope is able to dispence
against the Apostles, against a councell,
& Dist. 36, lect.
in Glosa.
against the Canōons & rules of the Apostls,
and tthat he is not bound to stand neither to
Distinct. 82.
the examples, nor to the ordinūunaces, nor to
the lawes of Christ. We for our parts have
learned these thinges of Christe, of the
Apostles, of the devout fathers, and dooe
sincerely and with good faith teache the
people of God the same. Whiche thinge
is the onely cause whye wee at this daye
ar called heretikes of the chiefe prelates
(no doubt) of Religiōon. O immortal God,
hath Christ him selfe then, the Apostles &
so many Fathers, al at once gon a stray?
were then Origene, Ambrose Augustin,
Chrysostome, Gelasius, Theodoret, forsakers
of the catholique faith? was so
notable a consent of so manye auncient
Byshoppes and learned menne nothing
els, but a conspiracye of heretiques; Or
is that nowe condemned in us, whiche
was then commended in them? Or is the E2r
the thyng nowe by alteration onely of
mens affection sodenly becōomme shismatique,
whiche in them was compted catholique;
Or shall that whiche in times
past was true, nowe by and by, bycause
it liketh not these men, be judged false?
Let them then bring furth another Gospell,
and let them shew the causes why
these thinges which so long have openly
ben observed, and well alowed in the
Churche of God, ought nowe in thend
be called in againe. Wee knowe well ynoughe,
that the same worde whiche
was opened by Christ, & spred abrode by
the Apostles is sufficient, both our salvacion
and al trueth to up holde & mayntein,
and also to confounde all maner of
heresie. By that Word only do we condemne
al sortes of the olde heretiques,
whom these men say we have called out
of hell againe. As for the Arrians, the
Eutychians, the Marcionites, the Ebionites,
the Valentinians, the Carpocratians,
the Tatians, the Nonatians, and E.ii. shortelie E2v
shortelie all them which have had a wicked
opinion eyther of God the Father
or of Christ, or of the holy Ghoste, or of
any other poinct of Christian Religion,
for somuche as they be confuted by the
Gospell of Christ, we plainly pronunce
them for detestable and cast awaye personnes,
and defye them even unto the dyvell.
Neyther do wee leave them so, but
we also severely and straitely hold them
in by lawful and politick punishemēentes,
yf they fortune to breake out any where
and bewraye themselves.

In deede we graunt that certain new
and very straunge sectes, as the Anabaptistes,
Libertines, Menoniāans, & Zuenkfeldians
have ben stirring in the worlde
eversence the Gospel did first spring. But
the worlde seeth now right wel, thankes
be given to our God, that wee neyther
have bredd nor taught, nor kept up these
Monstres. In good fellowship I pray
the whosoever thou be, read our bokes,
they are to be sould in every place: What hath E3r
hath there ever ben written by any of
our cōompany, which might plainely beare
with the madnes of any of those heretiques?
Nay I saye unto you, there is no
countrie at this daye so free from their
pestilent infections, as they be wherein
the gospel is freely and cōommonly taught.
So that yf they wey the very matter with
earnest and upright advisement, this
thing is a great argumēent, tthat this same is
the very truth of the Gospell whiche we
do teache. For lightly neyther is cockell
wont to growe without the wheat, nor
yet the chaffe without the corne. For frōom
the very Apostles times, who knoweth
not how many heresies did rise up even
togeather, so soone as the Gospell was
first spred abrode? Who ever had heard
tel of Simon, Menander, Saturninus,
Basilides, Carpocrates, Cherinthus,
Ebion, Valentinus, Secundus, Marcossus,
Colorbasius, Heracleo, Lucianus,
and Severus, before the Apostles
were sent abrode? But whye stande wee E.iii. reckeninge E3v
reackoninge up these? Epiphanius rehearseth
up foure score sundrie heresies,
and Augustine many moe, whiche dyd
spring up even togeather with the Gospell.
What then? was the Gospell therfore
not the Gospell, bycause heresies
sprang up withall? or was Christ therefore
not Christ? And yet as we said, doth
not this great crop and heape of heresies
grow up amongest us, which do openly
a broade and frankely teache the Gospel?
These poysones take their begininges,
their encreasinges and strengh emongest
our Adversaries, in blindenes and in
darkenes, emongest whom trueth is with
tyrannie and cruelty kept under, and cāannot
be hearde but in corners and secrete
meetinges. But let them make a proofe,
let them give the Gospell free passage,
let the truth of Jesu Christe give his
cleare light and stretche forth his bright
beames into all partes, and then shall
they furthwith see howe all these shadowes
streight will vanyshe and passe away E4r
away at the light of the Gospel, even as
the thick myste of the night consumith
at the sight of the sunne. For whilest these
men sit still and make mery, and doe nothing,
we continually represse and put
backe all those heresies, whiche they falselye
charge us to noryshe and mainteine.

Where they say that we have fallen
into sundrie sectes, and woulde be called
some of us Lutherians, some of us
Zuingliāans, and cannot yet well agre among
our selfes touching the whole substaunce
of doctrine, what woulde these
menne have said, yf they had bene in the
first times of the Apostles and holy Fathers,
when one said: I holde of Paul,
an other I holde of Cephas, an other
I holde of Apollo: when Paule dyd so
sharpelye rebucke Peter: when uppon a
falling out Barnabas departed from
Paul: when as Origene mentioneth, the
Christians were devided into so many
factions, as that they kept nomore but E.iiii. the E4v
the name of Christians in cōommon emōong
them, beyng in no maner of thyng els
like to Christians when as Socrates
saith, for their dissensions and sundrye
sectes they were laughed and jested at
openly of the people in the cōommon gameplayes,
when as Constantine the Emperour
affirmeth, there were suche a nūumber
of variaunces and braulinges in the
church, that it might justely seme a miserie
farre passynge all the former miseries?
when also Theophilus, Epiphanius,
Chrysostome, Augustine, Rufine,
Hierome, being all Christians, being all
Fathers, being all catholiques, did strive
one against an other, with moste bytter
and remediles contentions without end;
When as saith Nazianzene, the partes of
one body wer consumed and wasted one
of an other; when the East part was devided
from the West, onely for levened
bread, and only for keping of Easter day,
whiche were in dyd no great matters to
be strived for? And when in al Councels new E5r
new Credes and new decrees cōontinually
were devised? what woulde these men
(trow ye) have said in those days? which
side would they specially thēen have taken,
and whiche would they then have forsaken?
whiche Gospel woulde they have
beleved? whome woulde they have accoumpted
for heretiques, and whom for
Catholiques? and yet what a stirre and
revell kepe they at this time upon two
poore names onely Luther and Zwinglius,
bicause these two men do not yet
fully agree upon some one poinct, therfore
woulde they nedes have us thinke,
that both of them were deceived, that
neyther of them had the Gospell, & that
neyther of thēem taught the trueth aright.
But good God, what maner of felowes
be these, which blame us for disagreing,
and do all they themselves, weene you,
agree wel together? Is every one of thēem
fully resolved what to folow? hath there
ben no strifes, no debates amongest thēem
at no time; why then do the Scotistes E.v. and E5v
and Thomistes about that they call
meritum congrui, & meritūum condigni,
no better agree togeather? Why agree
they no better amonge themselves concernyng
original sin in the blessed virgin:
cōoncerning a solemne vowe, and a single
vowe? Whye saye the Canonistes that
auricular confession is appoincted by the
positive lawe of man, aund the Scholemen
contrarie wyse, that it is appoincted
by the lawe of God? Whye doth Albertus
dissente from Caietanus?
why doth Thomas dissent from Lombardus,
Scotus from Thomas, Occanus
from Scotus, Alliēensis from Occanus:
And whye do the Nominalls disagree
from the Realles? And yet saye I
nothing of so many diversities of fryers
and monkes, howe some of them put a
great holynes in eatying of Fyshe, and
some in eating of hearbes: some in wearing
of shewes, and some in wearing of
Sandalles: some in going in a lynnen
garment, and some in a wollen: some of
thēem called whit, some blacke: some being shauen E6r
shaven broade, and some narowe: some
stalkinge abroade uppon patens, some
barefooted: some girte, and som ungert?
They ought I wys to remembre howe
there be some of their owne companie
whiche say, that the body of Christ is in
Stepha. Gard.
in Diabolica
his supper naturallie: Contrarie other
some of the selfe same companie denye
it to be so: Againe that there be other of
them which saye, the bodye of Christ in
De consecra.
Recāant. Bering.
Scholæ, &
Glose. Cui
the holy Communion is rent and torne
with our teache, and some againe that
deny the same. Some also of them there
be, whiche write that the body of Christ is
quantum in Eucharistia, That is to say,
hath his perfite quantitie in the Sacrament:
Some other againe saye naye.
That there be others of them whiche
saye, Christ did consecrate with a certain
Thomas Aquinas. divine power, some that he did the same
with his blessing, some againe that say
hee didde it with utteringe five solemne
chosēen words, and some with rehearsing
the same woordes afterwarde againe. Some E6v
Some wil have it that when Christ did
speake those five woordes, the materiall
wheaten bread was pointed by this demonstrative
Stephanus Gardiner Pronoune, “hoc”: Som had
rather have that a certaine vagum indiuiduum,
as they terme yt, was ment ther
by. Againe, others there bee that say,
De conse. dist.
obscuredapproximately 1 letterSpe. Glosa.
dogges and myce may truely and in very
deede eate the body of Christe: and others
Magist. Sent.
obscuredapproximately 1 letter Schola.
againe ther be that stedfastly denie
it. There be others whiche saye, that the
very accidentes of bread and wine maye
nuryshe: others againe there bee whiche
say, how that the substance of the breade
doth retourne againe. What neede I say
more? yt were over longe and tedious
to recken up all thinges, so very uncertaine
and full of controversies is yet the
whole form of these mēens religiōon and doctrin,
evēen amōongest thēemselves, frōom whence it
did first springe and beginne. For hardly
at any time do they well agree betweene
themselves, excepte it be peradventur as
in times past the Pharisies and Saducees:cees E7r
or as Herod and Pylate did accorde
against Christ. They were best therfore
to go and sette peace at home rather amonge
theeir owne selves. Of a truthe,
unitie and concorde dothe best become
Religion, yet is not unitie the sure and
certaine marke whereby to knowe the
Church of God. For there was the greatest
consente that might bee amongest
them that worshipped the Golden calfe,
and among them whiche with one voice
joyntly cryed against our Saviour Jesu
, “Crucifie him.” Nother bicause
the Corinthians were unquieted with
private dissensions, or bicause Paule did
square with Peter, or Barnabas with
Paule: or bicause the Christians upon
the very beginning of the Gospell were
at mutuall discorde, touchinge some one
matter, may we therefore thinke there
was no church of God amongest them?
And as for those personnes whom they
upon spite cal Zwinglians and Lutherians,
in very deede of bothe sydes be E7v
be Christians, good friendes & brethern:
They vary not betwixt thēemselves upon
the principles and foundacions of oure
religiōon, nor as touching God nor Christ
nor the holy Ghoste, nor of the meanes
to justification, nor yet everlasting life
but upon one onely question, whiche is
neither weightie nor great: neither mistrust
we or make doubte at all, but they
will shortely be agreed. And if there bee
any of them whiche have other opinion
than is meete, we doubt not but or it bee
longe, they will put apart all affections
and names of parties, and that God wil
reveale it unto them: so that by better
considering & searching out of the matter,
as once it cam to passe in the Councel
of Calcedone, al causes & seedes of dissension
shall bee throughly pluct up by the
roote, and be buried and quite forgotten
for ever. wWhiche God graunt.

But this is the moste grevous and
hevye case thet they call us wicked and
ungodly men, and say we have throwne awaye E8r
away all care of religion. Though this
ought not to trouble us muche, whiles
thei themselves that thus have charged us,
knowe ful well how spitefull and false a
sayinge it is: for Justine the martyr is
a witness how that all Christians were
called αθεος, that is Godlesse, assone as the
Gospell firste beganne to bee published,
and the name of Christe to be openly declared.
And when Polycarpus stood
to be judged, the people stirred up the
President to sleye and murder all them
whiche professed the Gospell, with these
wordes, “αιρε τους αθέους,” That is to saye,
Ridde out of the waye these wicked and
Godles creatures. And this was not bicause
it was true that the Christians
were Godlesse, but bicause they woulde
not worship stones and stockes, whiche
were then honored as God. The whole
worlde seeth plainelye ynough already,
what we and ours have endured at these
mens handes for religion and our onely
Goddes cause. They have thrown us into E8v
into prison, into water, into fyer, & have
embrued themselves in oure bloude, not
bycause wee were eyther adulterers or
robbers, or murtherers, but only for that
we confessed the Gospell of Jesu Christ,
and put oure confidence in the livinge
God. And for that wee complained to
justly and truely (Lorde thou knowest)
that they did breake the lawe of God for
their owne moste vaine traditions: And
that our Adversaries were the very foes
to the Gsoospel, and ennemies to Christes
crosse, who so wittingly and willingly
did obstinately dispise Gods commaundementes.
Wherefore when these menne
sawe they could not rightly finde faulte
with oure doctrine, they woulde needes
picke a quarel, and invey & raile against
our manners, surmisinge how that we
do condemne all well doinges, how wee
sette open the doore to all licenciousnes
and lust, and lead away the people from
all love of vertue. And in very deede the
lyfe of all men, even of the devoutest and moste F1r
moste Christian, bothe is and evermore
hath been suche, as one maye alwayes
find some lacke, even in the very best and
purest conversation. And such ys the inclination
of all creatures unto evell, and
the readines of al men to suspect, that the
thinges whiche neither have been done,
nor once ment to be done, yet maye bee
easely bothe heard and credited for true.
And like as a small spotte is soone spyed
in the neatest and whytest garment, even
so the least staine of dishonestie is easelye
founde out in the purest & sincerest lyfe.
Neither take we all them whyche have
at this day imbraced the doctrine of the
Gospell to be Angels, and to live clerely
without anye mote or wrinkle: nor yet
thinke we these men either so blind, that
yf any thing may be noted in us, they ar
not able to perceave the same even through
the least crevie, nor so friendly that they
will construe ought to the best: nor yet so
honest of nature nor curreous, that they
will looke backe upon themselves, and F.i. weye F1v
wey our fashions by their owne. Yf so
be we list to search this matter from the
bottome: we knowe in the very Apostls
times there were Christians, throughe
whome the name of the Lord was blasphemed
and evell spoken of amonge the
Gentiles. Constantius the Emperoure
bewaileth, as it is writēen in Sosomenus,
how that many waxed worse after thei
had fallen to the religion of Christe. And
Cyprian de
Cyprian in a lamentable Oration setteth
out the corrupt maners in his time:
“The holsome discipline,” saith he, “whiche
the Apostles left unto us, hathe idlenesse
and long rest now utterly marred, every
one studied to encrease his livelyhode,
and cleane forgettinge either what they
had done before, whiles they were under
the Apostles, or what they ought continually
to doe having receaved the fayth:
they earnestly laboured to make greate
their owne welth with an unsatiable desire
of covetousnes.”
“There is no devout religion,”
saithe hee, “in Preestes, no sounde faith F2r
faith in ministers, no charitie shewed
in good workes, no forme of Godlinesse
in their conditions, men are become effeminate,
and womens bewty is counterfeited.”
“And before his daies,” said Tertullian,
“O how wreatched be we which
are called Christians at this time? For
wee live as Heathens, under the name of
And without reciting of manye
mo wryters, Gregory Nazianzene speaketh
this of the pitifull state of his owne
time: “We” saith he, “are in hatred amōong the
Heathen for our own vyces sake, we are
also becomme nowe a wonder not alone
to Aungels and menne, but even to
all the ungodlye.”
In this case was
the Churche of Godd when the Gospell
firste beganne to shyne, and when
the fury of Tyrauntes was not as yet
cooled, nor the sword taken of from the
Christians neckes. Surelie it is no new
thinge that menne bee butte menne, althoughe
they bee called by the name of

F.ii. But F2v

But will these menne I praye you
thinke nothing at all of thēem selves, whiles
they accuse us so maliciously? & whiles
they have leasure to beholde so farre
of, and see both what is done in Germanye
and in England? Have they eyther
forgotten, or can they not see what is
done at Rome? Or be they our accusers,
whose lyfe is suche, as no man is able to
make mention thereof but with shame
and uncomelines? Our purpose here is
not to take in hande at this present to
bryng to lyght and open to the worlde
those thinges whiche were meete rather
to be hyd and buryed with the workers
of them, It besemyth neyther our Religion,
nor our modestie, nor our shamefastenes.
But yet he which giveth commaundement
that he shoulde be called
the vicar of Christ and the head of the
Churche, who also hearith that suche
things be don at Rome, who seeth them,
who suffereth them (for we will go no
further) he can easily consider with him selfe F3r
selfe what maner of things they be. Let
him on Gods name call to mynde, let
him remembre that they be of his owne
Canonistes, which have taught the people
Iohan. de
magist. De
that fornication betwen single folke
is not sinne (as though they had fet that
doctrine frome Mitio in Terence) whose
wordes be: “It is no sinne (beleve me) for
a yonge man to haunte harlottes.”
hym remēembre they be of his own which
have decreed, that a preiste oughte not to be
3.4.7. late
Extra. de
Quia circa.
put out of his cure for fornication. Let
him remēembre also how Cardinall Campegius,
Albertus Pighius and others
many more of his owne, have taughte that
the preist whiche keepeth a Concubine,
doth live more holily and chastelye, then
he which hath a wyfe in matrimonie. I
trust he hath not yet forgoten, that there
be many thousands of common harlottes
in Rome: and that hym selfe doth
gather yearely of the same harlottes upōon
a thirty thousāande Duckettes by the way
of an annuall pension. Neyther can he F.iii. forgett F3v
forgette how himselfe doth maintein openly
brothels houses, and by a moste
filthye lucre doth filthelye and lewdelye
serve his owne lust. Were all thinges
then pure and holy in Rome, when Johane
a womāan rather of parfeit age thēen of
parfect lyfe, was Pope there, & bare her
selfe as the head of the Church? And after
The image
of this woman
lienge in travel,
ys yet
to be seene
in Rome.
that for two whole yeares in that
holye Sea, she had plaide the naughtie
Packe, at last going in procession about
the Citie, in the sight of al the Cardinals
and Byshopps, fell in travaile openly in
the stretes?

But what neede one rehearse Concubines
and Bawds, as for that is now
an ordinarie, and a gainefull sinne at
Rome. For harlottes syt there now a
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Gen.38 days, not as they did in times past, without
the Citie walles, and with their faces
hid and covered, but they dwel in palaces
and fayre houses: they strey about
In concilio. delect. Card.
obscuredapproximately 5 letters
in Courte and market, and that wyth
bare and open face: as who saye they may F4r
may not onely laufully do it, but ought
also to be praysed for so doing. What
should we say any more of this? their vitious
and abhominable lyfe is now thoroughlye
knowen to the whole world.
De cōonsid.
ad Eugni
Bernarde writeth roundely and truely
of the Byshop of Romes house, yea and
of the Byshop of Rome him selfe. “Thy
sayethe he, “taketh in good men,
but it maketh none: naughtye persones
thrive there, and the good appayre and
And who soever he were which
wrote the Tripartite worke annexed to
the Councel Lateranense, saith thus, “So
excessive at this daye is the ryote aswel
in the Prelates and Byshoppes, as in
the Clerkes and Preistes, that it is horrible
to be told.”
But these thinges be not
onely growen in urse and so by custome
and continuall tyme well alowed, as all
the rest of their doinges in maner bee,
but they are now waren old and rotten
ripe. For who hath not hearde what a
haynous act Peter Aloisius, Pope Paul F.iiii. the F4v
the thirdes
sonne cōommitted against Eesmus
the Byshopp of Favense:
what John Casus Archebishop of Beneventanus
the Popes Legate at Venyce
wrote in the commendation of a moste
abhominable fylthynes, and how he set
furth with most lothesom words & wicked
eloquence, the mater which ought not
once to procede out of any bodys mouth.
To whose eares hath it not come, that
N. Diasius a Spaniard, being purposely
sent from Rome into Germanie, did shamefulie
and divilishlie murther his own
brother John Diasius, a most innocent
and a most godly man, onely bycause he
had embraced the Gospel of Jesu Christ,
and wolde not retorne again to Rome?

But it may chaunce, to this they will
say: These thinges may somtime happen
in the best governed common welth, yea
and against the Magistrates willes: and
besides, there be good lawes made to
punyshe suche. I graunt it be so: but by
what good lawes (I would know) have these F5r
these greate myscheves benne punyshed
emongest them? Petrus Motsius after
he hadde don that notorius Acte that I
spake of, was alwayes cherished in his
fathers bosome Pope Paule the third,
and made his very derling. Diasius after
he had murthered his owne brother,
was delivered by the Popes meanes, to
thend he might not be punyshed by good
lawes. John Casus Archiepūuns Beneventanus
is yet alyve, yea and lyveth at
Rome, even in the eyes and syght of the
most holye Father. They have putte to
death infinite numbres of our bretherne,
only bycause they beleved truely and sincerelie
in Jesu Christ. But of that great
and foule numbre of harlottes, fornicatours,
Adulterers, what one have they
at any time (I say not killed) but eyther
excommunicat, or once attached? Why?
volupteousnesse, adulterie, rybaudrie,
whoredome, murthering of kinn, incest,
and others more abhominable partes,
are not these coumpted synne at Rome? F.v. Or F5v
Or yf they be synne, ought Christes vycar,
Peters successour, the most holye
Father, so lightly and slytely beare them
as though they were no synne, and that
in the Citie of Rome, and in that principall
tower of all holynes?

O holy Scribes and Pharises, which
knew not this kind of holines. O what
holynes, what a Catholike faith is this?
Peter did not this teach at Rome, Paul
did not so live at Rome: they did not practise
brothelry which these do opēenly: they
made not a yearely revenewe and profite
of harlottes: they suffered no common
Adulterours and wicked Murtherers
to go unpunyshed. They did not receive
them into their intier familiaritie, into
their Councell, into their house houlde,
nor yet into the cōompany of Christen men.
These menne ought not therfore so unresonablie
to triumphe against our lyving.
It had ben more wysedom for thēem,
eyther firste to have proved good their
owne lyfe before the worlde, or at leaste to F6r
to have cloked it a litle more conningly.
For we do use stil the ould and auncient
lawes (and asmuche as men maye do in
the maners used at these dayes, when al
thinges are so wholy corrupte) wee diligently
and earnestlye put in execution
thecclesiasticall discipline: wee have not
commen brothell houses of strumpettes,
nor yet flockes of Concubynes, nor
heardes of harlot haunters. Neyther do
we preferr adulterie before matrimony,
neither do we exercise beastly sensualitie.
Neyther do we gather ordinarie rentes
and stipendes of stewes, nor do suffer to
escape unpunyshed incest and abhominable
naughtines, nor yet such manquellers
as the Aloisians, Casiāans, and Diasiāans
were. For yf these thinges woulde
have pleased us, wee neded not to have
departed from these mennes felowship
amongest whom suche enormities be in
their chiefe pride and pryce. Nother neded
we for leaving them to ronne into the
hatred of menne, and into most willfull daungers F6v
daungers. Paule the fourthe not many
monethes since, hadde at Rome in prison
certaine Augustine fryers, manye Bysshops,
and a greate numbre of other devout
men, for Religion sake, hee racked
them and tormented them: to make them
confesse, hee lefte no meanes unassayed.
But in thend how many brothels, how
many whoremōongers, how many adulterers,
how many incestuous persōons could
he find of all those? Our God be thāanked,
although we be not the mēen we ought & professe
to be, yet whosoever we be, cōompare us
with these men, & evēen oure own life & innocencie
wil sone prove untrue, & condemn
their malicious surmises. For we exhorte
the people to all vertue and well doinge,
not onelye by bokes and preachinges, but
also with oure examples and behaviour.
We also teache that the Gospell is not a
boasting or bragging of knowledg, but
obscuredapproximately 2 letters Apoll
ca. 45
that it is the law of life, & that a Christian man
(as Tertulliāan saith) ought not to speak honorably,
but ought to live honorably: nor that F7r
that they be the hearers of the lawe, but
the doers of the lawe, which are justified
before God.

Besides all these matters where with
they charge us, they are wōont also to add
this one thinge, which they enlarge with
all kinde of spitefulnes: that is, that we
be men of trouble, that wee plucke the sword
and Scepter out of Kinges handes: that
we arme the people, that we overthrowe
judgemente places, destroy the lawes,
make havocke of possessiōons, seke to make
the people Princes, turne all things upsyde
downe: and to be short, that we would
have nothinge in good frame in a common
welth. Good lorde, how often have
they sette on fyre Princes heartes with
these words, to thend they might quēenche
Tertul.Tertullianobscuredapproximately 2 letters
ca. 1.2.3.
the light of the Gospell in the very firste
appearinge of it, and might begin to hate
the same or ever they were able to know
it, and to the end that every magistrate
might thinke he saw his deadly ennemy,
as often as he saw any of us. Surely, so shoulde F7v
should excedingly greeve us to be so malitiouslie
accused of moste hainous treason,
onlesse we knewe that Christe himselfe,
the Apostles, and a numbre of good
and Christian men were in time past blamed
and envied in manner for the same
faultes. For although Christ taught, thei
should give unto Cesar that which was
Cesars, yet was he charged with sedition
in that he was accused to devise some
conspiracie and to covete the kingdome.
And here upon they cryed out with open
mouth against him in the place of judgement,
sayeng: “Yf thou let this man scape,
thou arte not Cesars friend”

And though the Apostles did likewise evermore
& stedfastly teach, the Magistrats
ought to be obeyed, that every soule ought
to be subject to the higher powers, not
onely for feare of wrath & punishment,
but even for conscience sake, yet bear thei
the name to disquiet the people, and to
stirre up the multitude to rebel. After this
sorte did Haman specially bring the nationtion F8r
In the
of Hobscuredapproximately 5 letters
of the Jewes into the hatred of the
kinge Assuerus, “bicause,” saide hee, “they
were a rebellious & stubborn people, &
dispised the ordinaunces and commaundementes
of princes.”
Wicked king Achab
3. Reg. 18 saide to Elie the Prophet of God, “It is
thou that troublest Israell.”
Amasias the
priest at Bethell laid a conspiracie to the
prophete Amos charge before kinge Jeroboam
Amos obscuredapproximately 2 letters
sayeng, “See, Amos hath made
a conspiracie against thee in the middest
of the house of Israell.”
To bee breefe:
In ApologApologetica
cap. 37.
Tertullian saithe, this was the generall
accusation of all Christians whiles he lived,
that they were traytours, they were
rebelles, and the ennemies of mankinde.
Wherefore if now a dayes the truthe be
likewise evell spoken of, and beinge the
same truth it was then, yf it be now like
dispitefully used as it was in times past,
though it be a grevous and unkind dealinge,
yet can it not seeme, unto us a new
or an unwonted matter. Forty yeares
agone and upward, was it an easy thing for F8v
for them to devise aginst us these accursed
speaches & other sorer thēen these, when
in the middest of the darkenesse of that
age firste beganne to springe and to give
shine, some one glimmeringe beame of
truthe unknowen at that time and unhearde
of, when also Martin Luther &
Hulderike Zwinglius beinge moste excellent
menne, even sent of God to give
light to the whole world, firste came unto
the knowledge and preachinge of the
Gospell, wheras yet the thinge was but
newe, and the successe thereof uncertain:
and when mens mindes stoode doubtful
and amased, and their eares open to all
slaunderous tales: and when there could
bee imagined against us no fact so detestable,
but the people then woulde soone
beleeve it for the novelty and strangenes
of the matter. For so did Symmachus,
so did Celsus, so didde Julianus, so did
Porphirius the olde foes to the Gospell
attempt in times past to accuse all Christians
of sedition and treason, before that G1r
eyther Prynce or People were able to
know who those Christians were, what
thei professed, what thei beleved, or what
was their meaning.

But now sithens our very ennemies
do see and cannot deny, but we ever in al
our wordes and writinges have diligēentlie
put the people in mynde of their dewtie,
to obey their Princes and Magistrates,
ye though they be wicked: For this
doth very trial and experience sufficientlie
teache, and all mennes eyes, whosoever
and wheresoever they be, do well ynough
see and wytnes for us, yt was a
foule parte of them to charge us with
these thinges: and seing they could fynde
no new and late faults, therfore to seke
to procure us envye only with stale and
out worne lyes. We geve our lorde God
thanks, whose only cause this is, there
hath yet at no tyme been any suche example
in all the Realmes, Dominions
and common weales whiche have received
the Gospell. For we have overthrowenG.i. wen G1v
no kingedome, we have decayed no
mans power or right, wee have disordered
no commōon welth. There continue
in thir owne accustomed state and auncient
dignitie the Kinges of oure countrie
of Englande, the Kinges of Denmarke,
the Kings of Suetia, the Dukes
of Saxonie, the Counties Palatine, the
Marquesies of Brandeburgh, the Lansgraves
of Hessia, the common wealthes
of the Helvetians and Rhetians, and the
free cities, as Argentine, Basil, Frankforde,
Ulme, August and Norrenberge,
doe all I saye abide in the same authoritie
and estate wherein they have beene
heeretofore, or rather in a muche better,
for that by meanes of the Gospell
they have their people more obedient unto
them. Lette them go I praye you into
those places where at this presente
through Goddes goodnes the Gospell
is taught, where is there more majestie?
where is there lesse arrogancie and tirrannye?
where is the Prince more honoured?nored G2r
where be the people lesse unrulye?
where hathe there at anye time the
common wealthe or the Churche beene
in more quyet? Perhappes ye will say,
from the firste beginninge of this doctrine,
the common sorte everye wheare
beganne to rage and to ryse throughout
Germany. Alowe it were so, yet Martin
the publisher and setter forwarde
of this doctrine, didde write marvelous
vehementlye and sharpely against
them, and reclamed them home to
peace and obedience.

But whereas it is wont sometime to
be objected, by personnes wantinge skil,
touchinge the Helvetians chaunge of
state and killinge of Leopoldus the duke
of Austria
, and restoringe by force their
Countrie to libertie, that was donne as
appeereth playnelye by all stories, for
twooe hundreth and threescore yeares
past or above, under Boniface the eight,
when the authoritie of the Byshop of
Rome was in greatest jolitie, about two G.ii. hundereth G2v
hundreth yeres before Hulderike Zuinglius
eyther beganne to teache the Gospell,
or yet was borne. And ever sence
that tyme, they have hadde all thinges
still and quiet, not onelye from forreine
ennemies, but also from civell dissension.
And yf it were a sinne in the Helvetians
to deliver their owne countrie
from foreine governemente, speciallye
when they were so proudelye and tyrannouslye
oppressed, yet to burthen us
with other mennes faultes, or them
with the faultes of their forefathers, is
against all right and reasone.

But O immortall God, and will the
Bysshoppe of Rome accuse us of treason?
will hee teache the people to obeye
and folowe their Magistrates? or hath
hee anye regarde at all of the Majestie
of Princes? whye doothe hee then as
none of the olde Bysshoppes of Rome
obscured2 words
heretofore ever didde, suffre hym selfe
to bee called of his flaterers, Lorde of
Lordes, as though hee woulde have all kinges G3r
Kynges and Princes, whoe and what
so ever they are, to bee his underlinges?
whye doothe hee vaunte hym selfe to bee
kyng of kynges, and to have kyngelye
Royaltie over his Subjectes? why compelleth
he al emperors & princes to swere
to him fealtie and true obedience? Whye
De Maioobscuredapproximately 2 letters
& obediobscuredapproximately 2 letters
doth he boaste that the Emperours magestie
is a thowsandfould inferiour to
hym? and for this reason, speciallye bycause
De maiorobscuredapproximately 2 letters
& obedienobscuredapproximately 2 letters
Unam sāanctobscuredapproximately 2 letters
God hath made two lyghtes in
the heaven, and bycause heaven and
yearthe were created not at two beginninges,
but at on. Why hath he and hys
complices (like Anabaptistes and Libertines,
to thende they myght ronne on
more licenciouslye and careleslye) shakēen
of the yoke, and exempted themselves
from being under all civell power? why
hath he his Legates (asmuche to saye
as most sutle spyes) lieng in wayte in all
kynges Courtes, Councells, and privey
chambres? whye doth he, when he lyst,
sette Christian Princes one against an G.iii. other G3v
other, and at his owne pleasure trouble
the whole worlde with debate and discorde?
why dothe hee excommunicate
and commaund to be taken as a heathen
and a Pagan any Christian prince that
renounceth his authoritie? and why promiseth
he his Indulgences & his pardōons
largely to any that will (what way soever
it be) kil any of his ennemies? Doth
hee maintaine Empires and kingdomes?
Or dothe hee once desire that common
quiete should be provided for? You must
pardonne us good Reader, though wee
seeme to utter these thinges more bitterlye
and bitingly then it becommeth Divines
to doe. For bothe the shamefulnes
of the matter, and the desire of rule in the
Bysshoppe of Rome is so exceeding and
outragious, that it could not well be uttered
with other words, or more mildly.
obscuredapproximately 3 lettersment. 5.
obscuredapproximately 2 lettersConcilio.
obscuredapproximately 2 lettersunensi.
For he is not ashamed to say in open assemblie,
that all jurisdiction of al kinges
dothe depend upon himselfe. And to feed
obscuredapproximately 1 letterspapa. his ambitiōon & greedines of rule, hath he
pulled in peeces the Empire of Rome, and G4r
and vexed and rent whole Christendom
asunder: falsely and traiterouslie also did
he release the Romains, the Italians, & him
selfe to, of the othe wherby they and hee
were straightly bound to bee true to the
Emperour of Grecia, and stirred up the
Emperours subjects to forsake him, and
calling Carolus Martellus out of Frāance
into Italie, made him Emperour: such a
thing as never was seene before. He put
Chilpericus the Frenche king, being no
evel prince, beside his realm, only because
he fansied him not, and wrongfullie placed
Pipin in his roume. Againe, after he
had cast out king Philip, if he could have
brought it so to passe, he had determined
& apointed the kingdom of Fraunce to Albertus
king of Romaines
. He utterly destroied
the state of the most florishing cyty
& cōommōon weale of Florēence his own native
coūuntrie, & brought it out of a free & peasable
state, to be governed at the pleasure
Idēem Clem. of on māan: He brought to passe by his procurement
the whole Savoy on the one side
was miserably spoyled by Themperour G.iiii. Charles G4v
Charles the fifth
, and on the other syde
by the Frenche kinge, so as the unfortunate
duke had scant one Citie left him
to hyde his head in. Wee are cloyed with
exaumples in this behalfe, and it shoulde
bee very tedious to recken up all the notorious
deedes of the Byshops of Rome.
Of which side were they, I beseche you,
whiche poysoned Henry Themperour,
even in the receavinge of the sacrament?
whiche poysoned Victor the Pope, even
in the receaving of the Chalice? which poysoned
our king John kinge of England
in a drinkinge cuppe? whosoever at least
they were, and of what sect soever, I am
sure they were neither Lutherians, nor
Zwinglians. What is hee at this daye,
whiche alloweth the mightiest Kinges
and Monarches of the worlde to kisse
his blessed feete? What is hee that commaundeth
the Emperour to goe by him
at his horse bridell, and the Frenche king
to holde his stirrop? Who hurled under
his table Fraunces Dandalus the duke of G5r
Sabellieus of Venice Kinge of Creta and Cypres,
fast bound with chaines, to feed of bones
amonge his dogges? Who set the Emperiall
crowne upon the Emperour Henry
the sixthys
head, not with his hand but
with his foote, and with the same foote
againe cast the same crowne of, sayinge
withall: hee had power to make Emperours,
and to unmake them againe at
his pleasure? Who put in armes Henry
the sonne against Themperour his father
Henry the fourth, and wrought so
that the Father was taken prisoner of
his owne sonne, and beinge shorne and
shamfullye handeled, was thruste into a
monasterie, where with hunger & sorow
he pined away to death? Who so ilfavoredlye
and monstrouslye put the Emperour
necke under his feet, and
as though that were not sufficient, added
further this texte out of the Psalmes:
“Thou shalt go upon the Adder and cockatrice,
and shalt treade the Lyon and
Dragon under thy feete?”
Suche an exampleG.v. ample G5v
of scorninge and contemninge a
Princes majestie, as never before this
was heard tell of in any remembruance,
except I weene, either of Tamerlanes
the kinge of Scithia a wilde and barbarous
creature, or els of Sapor king of the
Persians. All these not withstandinge
were Popes, all Peters successours, all
most holy fathers, whose several wordes
wee must take to be as good as severall
Gospels. Yf we be compted traytours
whiche do honour oure Princes, whiche
give them all obedience as muche as is
due to them by Godds word, and which
doo praye for them, what kinde of men
then bee these, whiche have not onely
done all the thinges before saide, but
also alowe the same for speciallye well
don? Do they then either this way instruct
ethe people as we do, to reverēence their
magistrate: or can they with honesty appeache
us as seditious personnes, breakers
of the common quiete, and despisers
or princes majestie?

Truely G6r

Truely we neither putte of the yoke
of obedience from us, neyther doe wee
disorder realmes, neither doe we sette up
or pull downe Kinges, nor translate governementes,
nor give oure Kinges poysonne
to drinke, nor yet holde to them
oure feete to be kissed, nor opprobriously
triumphinge over them, leape into their
neckes with oure feete. This rather is
oure profession, this is our doctrine, that
everye soule of what callinge soever
he be, be he Monke, bee he preacher, bee
Chrysost.Chrysostome in
13. cap. ad
he prophet, be he Apostle, ought to be subject
to kings & magistrates: yea and that
the Byshop of Rome himselfe, onlesse he
will seeme greater then the Evangelists,
then the Prophetes, or the Apostles,
ought bothe to acknowledge and to call
the Emperour his Lorde and maister:
papa sæpe
in epist.
which the old bishops of Rome, who lived
in times of more grace, ever did. Our cōommōon
teachīing also is, that we ought so to obey
princes as mēen sent of God, & that whoso withstāandeth
thēem, withstandeth Gods ordinance, This G6v
This is oure scholinge, and this is well
to be seene bothe in oure bookes and in
our preachinges, and also in the maners
and modest behaviour of oure people.

But where they saye, we have gon awaye
from the unitie of the catholique
Churche, this is not onelye a matter of
malice, but besides, though it bee moste
untrue, yet hath it some shew and apparance
of trouth. For the common people
and ignoraunt multitude give not credit
alone to thinges true and of certaintie,
butte even to suche thinges also, yf anye
chaunce, which may seeme to have but a
resemblaunce of trouth. Therfore we see
that subtle and craftie persones, when
they had no truth on their side, have ever
contēended and hotely argued with things
likely to be true, to the intent they which
were not able to espie the very grounde
of the matter, might be caried awaye at
least with some pretense and probabilitie
thereof. In times past where the firste
Christians, oure forefathers, in makinge their G7r
their prayers to God, didd tourne themselves
towardes the Easte, there were
Tertull.Tertullian in
Apol.Apologetico ca. 16.
that sayde, they worshipped the sunn,
and reckened it as God. Againe, where
oure forefathers saide, that as touchinge
immortall and everlasting life, thei lived
by no other meanes but by the flesh and
bloud of that lambe who was without
spott, that is to say, of oure saviour Jesus
, ethe envious creatures and foes
of Christes Crosse, whose only care was
to bringe Christian religion into slaunder
by al māanner of wayes, made people
beleeve, that they were wicked persons,
Tertull.Tertullian in
ca. 7.8.9.
that they sacrificed mens fleshe, and
dronke mennes bloud. Also where oure
forefathers saide, that before God there
is neither man nor woman, nor for atteininge
to the true righteousnes there is
no distinction at all of personnes, and
that they didde call one an other indifferentlye
by the name of Sisters and
Brothers, there wanted not menne
whiche forged false tales upon the same, sayng, G7v
sayenge that the Christians made noe
Tertull.Tertullian in
ca. 3 9.
difference amonge them selves, eyther
of age or of kinde, but like brute beastes
without regarde had to do one with an
other. And where for to pray & heare the
Gospell, they mette often together in secret
and byeplaces, because Rebelles
somtime were wonte to do the like. Rumors
were every where spredd abroade
howe they made privie confederacies,
and counseled together either to kill
the magistrates, or to subvert the common
wealth. And where in celebratinge
the holye mysteries, after Christes institution,
they tooke breade and wyne,
they were thought of many not to worshippe
Augustinus. Christe, but Bacchus and Ceres,
forsomuche as those vaine Goddes were
woorshipped of the Heathen in like sort,
after a prophane superstition, with bread
and wyne. These thinges were beleved
of manye, not bicause they were true in
deed (for what coulde be more untrue?)
but bicause they were lyke to bee true, and G8r
and through a certain shadow of truth
myghte the more easilye deceive the
simple. On this fashion likewise dooe
these menne slaunder us as Heretiques,
and saye that wee have lefte the Church
and felowshippe of Christe: not bicause
they thinke it is true, for they dooe not
muche force of that, but bicause to ignorannte
folke it myght perhappes somwaye
appeere true. Wee have in deede
putt oure selves aparte, not as heretikes
are woonte, from the Churche of Christ,
but as all good menne oughte to doo,
from the infection of naughtye persons
and hypocrites.

Neverthelesse in this poynte they
triumphe marvelouslye that they bee
the Churrche, that theyre Churche ys
Christes spowse, the piller of truthe,
the arke of Noe, and that without it
there is no hope of salvation. Contrary
wise, they saye that wee bee ronnegates,
that we have torne Christes seat:
that wee are plucked quyte of from the body G8v
body of Christe, and have forsaken the
catholique faithe. And when they leave
nothinge unspoken that may never
so falselie and malitioslie be saide against
us, yet this one thynge are they never
hable truely to saye, that we have swarved
eyther from the worde of God, or
from the Apostles of Christ, or from the
primative Churche. Surelye wee have
ever judged the primative Churche of
Christes tyme, of the Appostles, and of
the holie Fathers to be the catholique
Churche: neyther make we doubt to name
it Noes arke, Christes spouse, the
piller and upholder of al trueth: nor yet
to fixe therin the whole meane of oure
salvation. It is doubtles an odiouse
mater for one to leave the fellowshipp
whereunto he hath ben accustomed, and
specially of those men, who though they
be not, yet at leaste seme and be called
Christians. And to say truely, we do not
dispise the Churche of these men (howe
soever it be ordered by thēem now a dayes partely H1r
partely for the name sake yt selfe, & partely
for that the Gospell of Jesu Christ
hath once ben therin truely and purelye
set furth. Neyther had we departed therfrom,
but of very necessitie, and much against
our wils. But I put case, an Idol
be set up in the Churche of God, and the
same desolation which Christ prophecied
to comme, stoude openly in the holy
place? what yf som theefe or pirat invade
and possesse Noes arke? These folkes
as often as they tell us of the Churche,
meane therby themselves alone, and attribute
all these titles to their owne selves,
boasting as they did in tymes past
whiche cryed The temple of the Lorde,
The temple of the lorde: or as the Phariseis
and Scribes dyd, whiche craked
they were Abrahams children. Thus
with a gay and jolie shewe deceive they
the simple, and seke to choke us with the
very name of the church. Muche like as
yf a theefe, when he hath gotten into an
other mans house, and by violence eytherH.i. ther H1v
hath thrust out or slayne the owner,
should afterwarde assigne the same
house to hym selfe, casting furthe of possession
the right inheritour: Or yf Antichrist
after he hath once entred into the
Temple of God, should afterward saye,
This house is myne own, & Christ hath
nothinge to do withall. For these menne
nowe after they have left nothyng remaining
in the churche of God that hath any
liknes of this Church, yet will they seeme
the Patrones and the valiaunte maynteners
of the Churche, very like as Grachus
amongest the Romaynes stoode in
defence of the treasury, not withstanding
with his prodigalitie and fond expences
he had utterlye wasted the whole stocke
of the treasurie. And yet was there
never any thing so wicked or so far out
of reason, but lightelye yt might be covered
& defended by the name of the church.
For the waspes also make honyecombes
as well as Bees, & wicked men have
companyes lyke to the Churche of God,
yet for all that they be not streight wey the H2r
the people of God which ar called the people
of God: neither be they al Israelits
asmany as ar com of Israell the father:
The Arrians not withstanding thei were
heretiques, yet bragged they that they
alone were Catholiques, calling all the
in epist.epistle 48
ad vincent.
rest now Ambrosiāans, now Athanasiāans,
now Johannites. “And Nestorius,” as
saith Theodorete, “for all he was an Heretique,
yet covered he hym selfe τησ
ορθοδοζίασ προδχήματι
, that is to weete,
with a certaine cloke and colour of the
true & right faith.”
“Ebion though he agreed
in opinion with the Samaritanes”
yet as saith Epiphanius, “he woulde be
called a Christian.”
The Mahomytes at
this day, for al that al histories make plaine
mention, and themselves also cannot denye,
but they toke their first begynning
of Agar the bonde woman, yet for the
very name and stockes sake, chuse they
rather to be caled Saracenes, as though
they came of Sara the free woman and
Abrahams wyfe. So likewise the false H.ii. Prophetes H2v
Prophetes of all ages whiche stode up
against the Prophetes of God, whiche
resisted Esayas, Jeremye, Christ, and
the Apostles, at no tyme craked of any
thing somuche, as they dyd of the name
of the Churche. And for no nother cause
did they so fearcely vexe them and cal thēem
Ronneawayes and Apostatas, then for
that they forsoke their fellowshipp, and
kepte not thordinaunces of the Elders:
wherfore yf we would folow the judgementes
of those men only, who then governed
the Churche, and would respecte
nothing els neyther God nor his word,
yt muste nedes bee confessed, that the
Apostles were rightlie and by just lawe
condemned of thēem to deathe, bycause they
fell from the Byshops and preistes, that
is you must thīinke, from the Catholique
: and bycause they made many
new alterations in Religion contrarie
to the Byshops and Preistes willes, yea
and for all their spurninge so ernestlye
against it: wherfore like as it is written that H3r
that Hercules in olde time was forced
in striving with Anteus that huge giaunt,
to lyfte him quite up from the earth that
was his Mother ere he could conqueere
him, even so must our Adversaries be
heaved from their Mother, that is from
this vaine colour & shadow of the church,
wherewith they so disguise and defende
themselves, otherwyse they cannot be
brought to yelde unto the word of God.
And therefore saith Jeremye the Prophete,
Make not suche great boaste that
the Temple of the Lorde is with you,
this is but a vaine confidence, for these
are lyes. The Aungell also saith in the
Apocalyps, “They say they be Jewes but
they be ethe Synagoge of Sathan.”
Christ sayd to the Pharisies when they
vaunted them selfe of the kynred & bloud
Iohan.Iohanus 8. of Abraham: “ye are of your father the
Devel, for you resemble not your father
asmuche to saye, ye are not
the men ye woulde so faine be called, ye
begile the people with vaine titles, and H.iii. abuse H3v
abuse the name of the Churche, to the
overthrowing of the Churche.

So that these mens parte had ben
first to have clearely and truely proved
that the Romishe churche is the true
and right instructed Churche of God, &
that the same, as they do order it at this
day, dothe agre with the primative church
of Christ, of the Apostles, and of the holye
Fathers, whiche we doubt not but
was in dede the true catholique Church.
For our partes yf we could have judged
ignoraunce, errour superstition, Idolatrie,
mennes Inventions, and the same
cōommōonlie disagreinge with the holy Scriptures,
eyther pleased God, or to be sufficient
for thobtainige everlastyng salvation,
or yf we could assertaine our selves
that the worde of God was written but
for a time only, and afterwarde againe
ought to be abrogated and put awaye,
or els that the sayinges and commaundementes
of God ought to be subjecte to
mans will, that whatsoever God sayeth and H4r
and commaundeth, except the Byshopp
of Rome willeth and commaundeth the
same, it must be taken as void and unspoken.
Yf we coulde have brought our selves
to beleve these thinges, we graunt
there had ben no cause at all why wee
should have lefte these mennes cōpanie.
As touching that we have now don, to
departe from that Churche, whose errours
were proved & made manifest to the
world, which Church also had alredy evidēently
departed from Gods worde, & yet
not to departe somuche from it selfe, as
from therrours therof, & not to do this
disorderlye or wickedly, but quietlie and
sobrelye, we have don nothing herein against
the doctrine eyther of Christ or of
his Apostles. For neyther is the Church
of God suche as it may not be dusked with
some spot, or asketh not sometime reparation:
els what nedith there so many assembles
and Councelles, without the
which, as saith Egidius, the Christian
faith is not hable to stand? For loke saith he H4v
In Concil.
sub Iulio.2.
he, howe often Councelles are discontinued,
so often is the Church destitute of
Christ. Or yf there be no peryle that harme
maye come to the church, what nede
is there to reteyne to no purpose the names
of Byshops, as is now commenlye used
amonge them? For yf there be no shepe
that may strey, whye be they called shepardes?
yf there be no Citie that may be
betraied, why be they called watchemen?
yf there be nothing that may ronne to
ruyne, why be thei called Pillers? Anone
after the first creation of the worlde the
churche of God began to spreade abrode,
and the same was instructed wyth the
heavenly word, whiche God hym selfe
pronounced with his owne mouth. It
was also furnished with divine ceremonies.
It was taught by the spirit of God,
by the Patriarches and Prophetes, and
continued so even till the tyme that Christe
shewed himselfe to us in the flesh. This
not withstāanding, how often o good God,
in the meane whyle, and how horribly was H5r
was the same Churche darkened and decayed?
where was that Churche then,
when all fleshe upon earth had defyled
their owne waye? where was it when
amōongest the nombre of the whole world
there were only eyght persones (& they
neither all chast and good) whom Gods
will was shoulde be saved alive from
that universall destruction and mortalitie?
When Ely the Prophete so lamentablie
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.3.Regum. obscuredapproximately 2 letters and byterly made mone, that onelye
himselfe was left of all the whole world
whiche dyd truely and dewly worshipp
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Esai.1. God? and when Esay said, “The silver of
Goddes people (that is of the Churche)
was become Drosse: and that the same
Citie which a foretime had ben faithful,
was now become an harlot, and that in
the same was no part found thoroughout
the whol body frome the head to the fote?”

Or els when Christ him selfe sayde, that
the house of God was made by the Pharisies
Math.Matthew obscuredapproximately 2 letters
and Preistes a Denne of theves?
Of a trouth, the Church even as a cornefyldH.v. nefield H5v
except it be ared, manured, tilled &
trimmed, in stede of wheate, it wil bring
furthe thystles, darnell and nettilles.
For this cause did God send ever among
both Prophettes & Apostles, & last of al
his own Son, who might bring home
the people into the right waye, and repayre
a new, the tottering Church after
she had erred.

But least some manne should say that
the forsaid thinges happened in the tyme
of the law onely, of shadowes, and of
infancie, when truth laye hid under figures
and ceremonies, whēen nothing as
yet was brought to perfection, when
the law was not gravēen in mennes heartes
but in stone (and yet is that but a foolishe
saying,) for even at those dayes
was there the very same God that is
now, the same spirite, the same Christe,
the same faith, the same doctrine, the
same hope, the same inheritaunce, the
same league, and the same efficacie and
obscuredapproximately 9 letters vertue of Goddes worde. Eusebius also saith H6r
saith, all the faithfull even from Adam
until Christ, were in very dede Christiāans,
though they were not so termed. But
as I said, leaste men should thus speake
still Paul the apostle found the like faultes
and falles even then in the prime and
chiefe of the Gospel, in chiefe perfection,
and in lighte, so that he was compelled
to write in this sorte to the Galatians,
whom he had wel before that instructed:
“I feare me” (quod he) “leaste I have laboured
emongest you in vayne, and leaste ye
have heard the Gospel in vaine. O my litle
Children, of whom I travaile a new, til
Christ be fashioned againe in you: And
as for the Churche of the Corinthians,
how fouly it was defiled, is nothing needeful
to rehearce.”
Now tel me, might the
Churches of the Galathians and Corinthians
goe amisse, and the churche
of Rome alone may it not fayle ner goe
amysse? Surely Christ prophecyed long
before of his churche, that the time should
come, when dessolation should stande in the H6v
obscured1 letterTess.Thessalonians 2. the holy place. And Paul saith, that Antichrist
should once set up his owne tabernacle
and stately feath in the temple
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.2.Tim.4 of God: and that the time shuld be, whēen
men should not awaye with holesome
doctrin, but be turned back unto fables &
lies, and that wythin the very Church,
obscured1 letter INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Petri. 2. Peter likewise tellyth, how there should
be teachers of lyes in the church of Christ:
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Daniel 8. Daniell the Prophete speaking of the later
times of Antichrist, “Truthe,” sayth he,
“in that seasone shalbe throwen under
foote, and troden uppon in the worlde.”

INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Math. 24. And Christ sayeth, how the calamitie &
confusion of thinges shalbe so exceding
great, that even the chosen, yf it were
possible, shalbe brought into errour: and
how all these thinges shal come to passe
not amōongest Gentiles and Turkes, but
that they should be in the holye place, in
the Temple of God, in the churche, and
in the companie and felowship of those
whiche professe the name of Christ.

Albeit these same warnynges alone maye H7r
may suffice a wyseman to take heede he
do not suffer hym selfe rashelye to be deceived
with the name of the Churche, &
not to staye to make further inquisition
therof by Gods worde, yet bysyde
al this, many Fathers also, manye learned
and godly men, have often and carefully
complained, how all these thinges
have chaunced in their lyfe time. For evēen
in the middest of that thick myst of darknes,
God would yet ther should be som,
whoe thoughe they gave not a cleare &
bright light, yet shuld they kyndle, were
it but some sparke, which menne might
espye being in the darkenes.

Hylarius, when thinges as yet were
almoste uncorrupt, and in good case to,
“Ye are yll deceyved,” saith he, “with the love
of walles, ye do ill worship the Church,
in that ye worship it in houses and buildinges:
ye do yll bryng in the name of
peace under roofes.”
Is there anye doubt
but Antichrist will have his seate under
the same? I rather recken hilles, wodes, pooles, H7v
pools, maryshes, prisons, & quavemires,
to be places of more safetie: for in these
the Prophetes either abiding of their accorde,
or drowned by violence, didde prophecie
by the spirite of God.

In Registro.
obscured1 letter.4.epist.epistle,
obscured2 letters ad Mauri.
Gregorie, as one which perceaved and
forsaw in his mind the wrack of al things
wrote thus to John Bysshop of Constantinople,
who was the firste of all others
that commaunded himselfe to bee
called by this newe name, the universall
Bishop of whole Christes Church. Yf the
Churche saith he, shall depend upon one
manne, it will at once fall downe to the
grownd. Who is he that seeth not how this
is come to passe longe since? for longe a
gone hathe the Bysshop of Rome willed
to have the whole Churche depende
upon himselfe alone. Wherefore it is no
mervail, though it be clean fallen downe
longe agone.

obscured1 word, 1 number Bernard the Abbot above foure hundred
yeares past writeth thus: Nothinge is
nowe of sinceritie and purenes emongest the H8r
the Cleargie, wherfore it resteth that the
man of sin should be revealed. The same
Bernarde in his worke of the conversion
of Paul, It semeth now saith he, that
persecution hath ceased: no no, persecution
seemeth but nowe to beginne, even
from them whiche have chiefe preeminence
in the Churche. Thy friendes and
neighbours have drawen neere, & stoode
up against thee: from the sole of thy foot
to the crowne of thy heade, there is no
part whole. Iniquitie is proceeded from
the Elders, the Judges and deputies
which pretende to rule thy people. Wee
cannot saye nowe, Loke how the people
be, so is the priest. For the people be not
so ill as the priest is. Alas, alas o Lorde
God, the selfe same persons be the chiefe
in persecutinge thee, which seeme to love
the highest place, and beare moste rule
in thy church. The same Bernard again
upon the Canticles writeth thus. All they
are thy friendes, yet are they all thy foes,
all thy kinsefolke, yet are they all thy aduersaries, H8v
adversaries, being Christs servants, thei
serve Antichrist, Beholde in my rest, my
bitternes is moste bitter.

In libello de
obscured1 word
obscured3 lettersnarum.
Roger Bacon also a man of great fame,
after he had in a vehement Oration touched
to the quicke the wofull state of his
owne time, “These so many errours saith
he, require & loke for Antichrist.”
Gersōon cōomplaineth
how in his daies al the substāance &
efficacie of sacred divinitie was brought
into a glorious contention & ostēentatiōon of
wits, & to very sophistrie. The Friers of
Lions, mēen as touchīing the maner of their
life, not to be misliked, wer wōont boldly to
affirm, that the Romish church (frōom whence
alone al cousel & ordres was thēen sought)
was the very same harlot of Babylon, &
rowt of Divels, wherof is prophesied so
plainely in the Apocalyps. I know wel enough
the authoritie of the forsaid persōons is
but lightly regarded amōongest these men.
How thēen if I cal furth those for witnesses
obscured1 word whōom themselves have used to honor?
what if I say that Adryan the Bysshop of Rome I1r
did franklye confesse, that all these
mischieves brast out first from the highe
throne of the Pope? Pighius acknowlegeth
herein to be a fault, that many abuses
are brought in, even into the verye
Masse, which Masse otherwise he wold
have seeme to be a reverend matter. Gerson
saithe, that through the number of
moste fonde ceremonies, all the vertue of
the holye Ghoste, whiche ought to have
full operation in us, & all true Godlines
is utterlye quenched and deade. Whole
Grecia and Asia complaine howe the
Bysshoppes of Rome with the martes
of their Purgatories & Pardons, have
both tormented mennes consciences, and
picked their purses.

As touching the tyranny of the Byshops
of Rome and their barbarous Persian-
like pride, to leave out others whom perchaūunce
thei reckēen for enemes, bicausse thei
freely & liberally find fault with their vices,
the selfe same men whiche have ledd
their lyfe at Rome in the holye Citie, I.i. in I1v
in the face of the moste holye Father,
whoe also were able to see all their secretes,
and at no tyme departed from
the Catholike faith: As for example Laurentius
, Marsilius Patavinus,
Fraunces Petrarke, Hierome Savanorola,
Abbott Joakim, Baptist of Mantua,
and before all these, Bernarde the
, have manye a tyme and muche
complayned of yt, gevinge the worlde
also sometyme to understande, that the
Bysshoppe of Rome hymselfe (by youre
leave) is verye Antichriste. Whether
they spake yt truelye or falselye, lette that
goe: sure I am they spake it plainelye.
Neyther canne anye manne alledge that
those authors were Luthers or Zwinlius
schollers, for they were not onelye
certaine yeares, but also certaine ages
or ever Luther or Zwinglius names
were hearde of. They well sawe that even
in their dayes errours had crept into
the Churche, and wished earnestly they
might be amended.

And I2r

And what marvaile yf the Churche
were then caryed awaye with errours
in that time, specially when neither the
Byshop of Rome who thēen only ruled the
roste, nor almoste any other, either didde
his dewtie, or once understoode what
was his duetie. For it is harde to be beleeved,
whyles they were ydle and fast
a sleepe, that the Divell also all that
whyle either fell a sleepe, or els continually
lay ydle. For how they were occupied
in the meane time, and with what
faithfulnesse they tooke care of Goddes
house, though wee holde oure peace, yet
I praye you lette them heare Bernarde
Bernarde ad
their owne friend. The Bysshops (saith
he) who now have the charge of Gods
churche, are not teachers but deceavers,
they are not feeders butte begylers, they
are not Prelates butte Pylates. These
woordes spake Bernarde of that Bysshoppe,
who named himselfe the highest
Bysshoppe of all, and of the other Bysshoppes
likewyse whiche then hadde the I.ii. place I2v
place of governement. Bernard was no
Lutherian, Bernard was no heretike, he
had not forsaken the Catholike churche,
yet nevertheles he didde not lette to call
the Bishoppes that then were, deceivers,
begilers, and Pylates. Nowe when the
people was openly deceived, and Christian
mennes eyes were craftely bleared,
and when Pilat satte in judgement place
and condemned Christ & Christes members
to the swoorde and fyer, Oh good
Lord, in what case was Christes church
then? But yet tell me, of so manye and
grosse errours, what one have these men
at anye time refourmed, or what faulte
have they once acknowleged & cōonfessed?

But forsomuche as these men avouche
universall possession of the catholike
Churche to bee their owne, and call us
Heretiques, bicaucause wee agree not in
judgemente with them, let us knowe I
beseeche you, what propre marke and
badge hathe that Churche of theyrs,
whereby it maye bee knowen to bee the Churche I3r
Church of God. Iwys it is not so hard
a matter to finde out Goddes Churche,
yf a manne will seeke it earnestlye and
diligentlye. For the Churche of Godde
is sette upon a highe and glisteringe
place in the toppe of an hill, and buylte
upon the foundacion of the Apostles
August, de
Unitare Eccle.
cap. 3.
and prophettes: “There,” saith Augustine,
“lette us seeke the Church, there lette us
trye oure matter.”
And as he saith againe
Idem. ca. 4. in an other place, “The Churche must
be shewed out of the holy and canonicall
scriptures: and that whiche can not bee
shewed out of them, is not the Churche”
Yet for all this I wote not howe, whether
it be for feare or for conscience, or despearing
of victory, these mēen alway abhor
and flie the woorde of God, even as the
theefe fleethe the gallowes. And no wonder
truely, for lyke as men saye the Cantharus
by and by perisheth and dyeth, assone
as it is laide in balme, notwithstandinge
balme be otherwise a most sweete
smellynge ointment: even so these men I.iii. well I3v
well see their owne matter is dampped
and destroyed in the woorde of God, as
if it were in poyson. Therefore the holy
scriptures which oure Savioure Jesu
didd not onely use for authoritie
in all his speache, butte didde also at last
seale up the same with his owne bloude:
these menne to the entent they myghte
with lesse busines drive the people from
the same, as from a thinge daungerous
and deadlye, have used to call theim A
bare letter, uncertaine, unprofitable,
domme, killing, and dead: which seemeth
to us all one, as yf they shoulde say, The
scriptures are to no purpose or as good
as none. Hereunto they adde also a similitude
not very agreeable, howe the scriptures
be like to a nose of war, or a shipmans
hose: how they may be fashioned

in Hierar
and plyed al manner of waies, and serve
al mennes turnes. Wotteth not the Bysshop
of Rome that these thinges are spoken
by his owne minions: or understandeth
he not, he hath suche champions to fight I4r
fight for him? Let him harken then how
holilye & how godlye one Hosius writeth
of this matter, a Byshop in Polonia as
he testifieth of himselfe: a man doubtlesse
wel spokēen & not unlerned, & a very sharp
and stout mainteinour of that syde. One
will marvaile I suppose, howe a good
manne coulde either conceave so wickedlye,
or wryte so dispytefullye of those
woordes whiche hee knewe proceeded
from Goddes mouthe, and speciallye in
suche sorte, as hee woulde not have it
seeme his owne private opinion alone,
butte the common opinion of all that
band. He dissembleth I graunt you in
deede, and hydeth what hee is, and setteth
fourth the matter so, as though it
were not bee and his syde, butte the
Zwenkfeldian heretiques that so didd
Hosius de
verbo Dei.
speake. “Wee,” saythe hee, “will bidde awaye
with the same scriptures, whereof
wee see brought not onelye diverse,
butte also contrarye interpretations:
and wee will heare God speake, rather then I4v
then wee will resorte to these naked elementes,
and appoynt oure salvation to
reste in them. It behoveth not a manne
to bee experte in the lawe and scripture,
butte to bee taught of God. It is butte
loste labour that a manne bestoweth in
the scriptures, for the scripture is a creature,
and a certaine bare letter.”
This is
Hosius sayeng, uttered altogether with
the same spirit and the same mind, wherwith
in times past Montane and Martion
were moved, whoe as men reporte,
used to saye when with a contempt they
rejected the holye scriptures, that themselves
knew many mo and better things
then eyther Christe of the Apostles ever

What thenne shall I saye heere,
O ye principall postes of Religion, O
ye Archegovernours of Christes
Churche, is this that youre reverence
which ye geve to Goddes woorde? The
holye Scriptures whiche S.SaintPaule
saith came by the inspiration of Godde, whiche I5r
whiche God dyd commende by so many
miracles, wherin are the moste perfit
printes of Christes owne steppes, which
all the holy Fathers, Apostles, and Aungeles,
whiche Christ hym selfe the sonne
of God, as often as was nedefull dyd alleadge
for testimonie and proufe: will ye,
as though they were unworthie for you
to heare, did them Avaūunt away? that is,
wil ye injoyne God to kepe silence, who
speakith to you most clearely by his own
mouth in the Scriptures? Or that word,
wherby alone, as Paul saith, we are reconciled
to God, and whiche the Prophet
saith, ys holye and pure
and shall last forever, will ye call that
but a bare and dead lettre? Or wil ye say
that all our labour is lost, whiche is bestoued
in that thinge which Christ hath
commaūunded us diligently to searche and
to have evermore before our eyes? And
wil ye saye that Christ and the Apostls
ment with subtelty to deceive the people,
when they exhorted them to reade the holieI.v. lie I5v
Scriptures, that therby they might
flow in al wisedom and knowledge? No
marvaile at al, though these men dispise
us and all our doinges, which set so litle
by God himselfe & his infallible saiengs.
Yet was it but want of witt in them, to
thintent they might hurt us, to do so extreme
injury to the word of God.

But Hosius will here make exclamation
saieng, we do him wrong, and that
these be not his owne wordes, but the
words of the heretique Zwenkfeldius.
But how than, yf Zwenkfeldius make
exclamation on the other syde, and saye
that the same very wordes be not his
but Hosius owne wordes? For tell me
where hath Zwenkfeldius ever writtēen
thēem? or yf he have writtēen them, & Hosius
have judged the same to be wicked, why
hath not Hosius spoken somuch as one
worde to confute them? Howsoever the
mater goeth, although Hosius paradvēenture
wil not allowe of those wordes, yet
he doth not disallow the meaning of the wordes I6r
wordes. For wel nere in all controversies,
and namely touching the use of the
holy communion under both kindes, although
the wordes of Christ be plaine
and evident, yet doth Hosius disdainefully
reject them, as no better then colde
and dead elementes: and commaundeth
to give faith to certaine new lessons apointed
by the Church, & to I wot not
what revelations of the holye Ghoste.
And Pighius saieth, men ought not to
beleve, no not the most cleare and manifest
wordes of the scriptures, onles the same
be allowed for good by the interpretatiōon
and auctoritie of the churche.

And yet as though this were to litle,
they also burne the holye scriptures, as
in times paste wicked kyng Aza dyd, or
as Antiochus, or Maximinus did, and
are wont to name thēem Heretiques boks.
And out of doubt to see to, they woulde
faine do as Herode in oulde time dyd in
Eusebius Jewrie, that hee myghte with more
surety kepe still his dominiōon. Why being an I6v
an Idumean borne, and a straunger to
the stocke and kinred of the Jewes, and
yet coveting much to be takēen for a Jew,
to thende he might establish to him and
his posteritie the kyngdom of that countrey
which he had gotten of Augustus
, he commaunded all the Genealogies
and Petigrees to be burnte & made
out of the waye, so as there shoulde remaine
no recorde, wherby he might be
knowen to them that came after, that he
was an Aliaunt in bloud: wheras even
from Abrahams time these monumēentes
had been safelye kepte amongeste the
Jewes and layde up in theire thresury,
bicause in them it might easely & moste
assuredly be found of what linage every
one did descende. So (in good faith) doe
these menne when they woulde have all
their owne doinges in estimation, as
though they had ben delivered to us evēen
from the Apostles or from Christe hymselfe,
to thende there might be founde no
where any thinge able to convince such their I7r
their dreames and lies, either they burne
the holie Scriptures, or els they craftely
conveye them from the people surely.

Chrysost.Chrysostomeobscured2 letters
opera obscured1 word
Very rightlye and aptly doth Chrysostome
writte against these menne “Heretiques,”
saith he, shutt up the doores against
the trueth: for they know ful wel,
yf the doore were open, the Churche
shuld be none of theirs.”
Theophylact also:
“Gods worde” saith he, “is the Candle
whereby the theefe is espyed”
: and Tertullian
saith, “the holy Scripture manifestlye
findeth out the fraude and theafte of
For why do they hyde, why
do they kepe under the Gospell, whiche
Christ would have preched alowde from
the house top? Why whealme they that
light under a Bushell, whiche ought to
stande on a Candlestick? why trust they
more to the blyndenes of the unfaitfull
multitude and to ignoraunce, then to the
goodnes of their cause? thinke they their
flightes are not alredy perceived, and that
they cāan walke now unespied, as though they I7v
they had Giges ryng to go invisible by,
upon theyre finger? No no: all men
see nowe well and well agayne, what
good stuffe is in the Chest of the Bysshop
of Romes bosome. This thinge
alone of it selfe maye be an argumente
sufficiente, that they worke not uprightly
and truely. Worthely ought that
mater seme suspicious which fleeth trial,
and is afrayde of the light: for he that
doth evill, as Christ saith, seekith darkenesse,
& hateth light. A conscience that knowith
it selfe cleere, cōometh willingly into
open shew, that the workes whiche procede
of God may be seen. Neither be they
so very blind, but they se this wel ynogh
howe their owne kyngedome strayght
way is at a pointe, yf the scripture once
have the upper hande: and that lyke as
men say, the Idolles of divells in times
past, of whom menne in doubtfull matters
were then wont to receive aūunswers,
were sodenly striken domme at the sight
of Christ, when he was borne and came into I8r
into the world: even so they see that now
al their suttle practises wil sone fal down
hedlong upon the sight of the Gospell.
For Antichrist is not overthrowen but
with the brightnes of Christes cōoming.

As for us, we runne not for succour
to the fyer as these mennes guyse is, but
we runne to the scriptures: neyther doe
we reason with the sworde, but with the
worde of God: and therewith as saythe
Tertullian, do we feed our fayth: by it do
we styr up our hope, and strengthen our
confidence. For wee knowe that the
Gospell of Jesu Christ is the
power of God unto salvation, and that
therein consisteth eternall lyfe. And as
Paule warneth us, wee do not heare, no
not an Aungel of God coming from heaven,
yf he go about to pull us from any
parte of this doctrine. Yea more then
this, as the holy martyr Justine spekith
of hym selfe, we would give no credence
to God him selfe, yf he should teache us
any other Gospell.

For I8v

For where these menne byd the holie
Scriptures away, as domme and frutles,
and procure us to come to God him
selfe rather, who speaketh in the Church
and in Councelles: whiche is to saye, to
beleve their fansies and opinions. This
waye of fynding out the truth is verye
uncertaine and exceding daungerous,
& in māanner a Fantastical & a mad way,
and by no meanes allowed of the holye
Fathers. Chrysostom saith, “there be many
oftentymes whiche boast themselves
of the holye Ghoste: but truelye who so
speake of their owne head, doe falselye
boast they have the spirite of God. For
like as,”
saith he, “Christ denied he spake of
him selfe when he spake out of the lawe
and Prophets, even so now, yf any thing
be preassed upon us in the name of the
holy Ghoste save the Gospell, we ought
not to beleve it. For as Christ is the fulfilling
of the lawe and the Prophetes,
so is the holye Ghoste the fulfyllinge of
the Gospell.”
Thus farre goeth Chrysostome.stom K1r

But here I looke thei wil say, though
they have not the Scriptures, yet maye
chaunce they have the Auncient Doctours,
and the holy Fathers with them.
For this is a high bragge they have ever
made, how that al antiquity and a continuall
consent of all ages dothe make on
their side: and that all our cases be but
new & yester dayes worke, & untill these
fewe laste yeares never heard of. Questionlesse
there can nothing be more spitfully
spoken against the religion of God
thēen to acuse it of noveltie, as a new comēen
up matter. For as ther can be no chaūunge
in God him selfe, no more ought there to
be in his religion.

Yet nevertheles we wote not by what
meanes, but we have ever seene it come
so to passe from the first beginning of al,
that as often as God did give but some
light, and did open his truth unto men,
though the truth wer not only of greatest
antiquitie, but also from everlasting, yet K.i. of K1v
of wicked men & of the adversaries was
it called Newfāangled and of late devised.
That ungracious and bloud thristi Haman,
when he sought to procure the king
displeasure against the Jewes,
this was his accusation to him: “Thou
hast here,”
(saith he) “a kinde of people that
useth certaine new lawes of their owne,
but stifnecked & rebellious against al thy
When Paule also began first to
preach & expoūund the Gospel at Athenes, he
was called A tidinges bringer of newe
Gods: as muche to saye, as of new religion.
“for” (said the Athenians) “maye wee
not knowe of thee what newe doctrine
this is?”
Celsus likewise when he of set
purpose wrote against Christ, to thende
he might more scornefully scoffe out the
Gospel by the name of noveltye, “What,”
saith he, “hath God after so many ages
nowe at last, and so late bethought himselfe?”
Eusebius also wryteth, that Christian
religion from the beginning for very
spite was called Νέα και ζέυη, that is to say K2r
say New & strange. After like sorte, these
men cōondemne all our matters as strange
& newe, but they will have their owne,
whatsoever thei are to be praised as thinges
of long cōontinuāance. Doing much like
to the enchaūunters & sorcerers now a daies,
which working with divels use, to say, thei
have their bokes and al their holy & hidd
mysteries from Athanasius, Cyprian,
Moses, Abell, Adam, & from the Archaungell
Raphael, because that their connīing
comming from suche patrones & founders,
might be judged the more high and
holy. After the same fasshion these men,
bicause they would have their owne religion
whiche they themselves, and that
not longe since, have brought forth into
the world to be the easilier and rather accepted
of foolishe persons, or of suche as
caste little whereabouts thei or other do
go, thei are wont to say, they had it from
Augustine, Hierome, Chrysostome, frōom
the Apostles, and from Christe himselfe.
Ful wel knowe thei, that nothinge is more K.ii. in K2v
in the peoples favour, or better liketh the
common sorte then these names.

But how if the thinges whiche these
men are so desirous to have seeme newe,
be found of greatest antiquitie? Contrariwise,
howe if all the thinges well nye,
whiche they so greatly set out with the
name of antiquitie, having been wel and
throughly examined, be at length founde
to be but new, and devised of verye late?
Southly to say, no man that had a true
and right cōonsideracion, would think the
Jewes lawes and cerimonies to be new
for all Hammans accusation: for they
were graven in very auncient Tables of
most antiquitie. And although many did
take Christ to have swarved from Abraham
& the old fathers, & to have brought
in a certaine newe religion in his owne
name, yet aunswered hee them directly:
Yf ye beleeved Moyses, ye woulde beleeve
mee also, for my doctrine is not so
new as you make yt. For Moses an author
of greatest antiquitie, and one to whome K3r
whome ye geve al honor, hath spoken of
me. Paule likewise, though the Gospell
of Jesus Christe be of many counted to
be but new, yet hath it (saith he) the testimonie
most old, both of the law and prophetes.
As for our doctrine whiche wee
may rightlier cal Christes catholik doctrine,
it is so farre of from newe, that
God who is above all most auncient, &
the father of our Lorde Jesus Christe,
hath left the same unto us in the Gospel, in
the prophets & Apostles woorkes, beinge
monuments of greatest age. So that no
man can nowe thinke oure doctrine to
be newe, onlesse the same thinke either
the prophetes faithe, or the Gospell, or
els Christe himselfe to be newe.

And as for their religion, if it be of so
longe continuance as thei woulde have
men weene it is, why doe they not prove
it so by the exaumples of the Primative
Churche, and by the Fathers and
Councells of olde tymes? Whye lyeth so
auncient a cause thus longe in the duste, K.iii. destitute K3v
destitute of an Advocate? Fyer and
sworde they have had alwayes ready at
hande, but as for the olde Councels & the
fathers, al Mum, not a word. They did
surely against all reason to beginne first
with these so bloudy and extreme means
if thei could have found other more easy
and gentle wayes. And yf they truste so
fully to antiquitie, and use no dissimulation,
why didde John Clement a countrye
manne of owres, but fewe yeares
past, in the presence of certaine honest
menne and of good credite, teare and cast
into the fyer certaine leaves of Theodorete
the moste aunciente Father and a
greeke Bysshoppe, wherein he plainelye
and evidentlye taughte, that the nature
of breade in the Communion was not
chāanged, abolished or brought to nothing
And this didde he of purpose, bicause he
obscuredapproximately 1 letteristinct.27
thought ther was no other copy thereof
to be foūund. Why saith Albertus Pighius
that the auncient father Augustine had a
wronge opinion of originall sinne? And that K4r
August.Augustinus de
bono vidu.
cap. 10.27, 4.1 obscuredapproximately 3 letters
that he erred and lyed, and used false logique
as touching the case of matrimonie,
concluded after a vow made whiche Augustin
affirmeth to be perfect matrimony
in dede, and cannot be undone again.
Also when they did of late put in printe
the auncient father Origenes worke upon
the Gospell of John, why left they
Liber hodie
extat &
quyte out the whole sixth Capitre, wherin
it is likely, yea rather of verye suerty,
that the sayd Origene had written many
thinges concerning the Sacrament
of the holye Communion, contrarie to
these mennes myndes, and woulde put
furthe that booke mangled rather then
ful and perfit, for feare it should reprove
them & their parteners of their errour.
Call ye thys trusting to antiquitie, whēen
ye rente in peces, kepe back, mayme
and burne the aunciēent Fathers workes?

It is a worlde to see, how wel favouredlye
and howe towardlye, touchinge
Religion, these men agree with the Fathers,
of whom they use to vaunte that they K4v
they be their own good. The old Councel
Eliberine made a decree, that nothing
that is honored of the people, shoulde be
painted in the Churches. The olde father
Epiphanius saith, it is an horrible
wickednes, and a sinne not to be suffered
for any man, to set up any picture in the
Churches of the Christians, yea though
it were the picture of Christe himselfe.
Yet these menne store all their temples
and eche corner of them with paynted
and carved ymages, as though without
them, religion were nothinge worth.

Origen.Origene in
Levit, ca. 16.
Chrysos.Chrysostome in
1. Hom. 2.
Idem in
Johan.Iohanus 3obscured1 letter.
The olde fathers Origene and Chrysostome
exhorte the people to reade the
scriptures, to buy them bokes, to reason
at home betwixte themselves of divine
matters: wives with their husbāands, and
parentes with their children: These men
condemne the scriptures as dead elemēents
Cypri. epistepistle
obscuredapproximately 2 letters. lib..obscured1 letter
Epipha. cōontra
Apostolicos, obscuredapproximately 2 words si.6obscured1 letter,
and asmuche as ever thei maye barre the
people from them. The Auncient fathers
Cyprian, Epiphanius & Hierome say, it
is better for one whoe perchaunce hathe made K5r
ad Demetoriobscured1 letter
made a vowe to leade a sole lyfe, and afterwarde
lyveth unchastely, and cannot
quenche the flames of luste, to marye a
wyfe, and to lyve honestlye in wedlocke.
And the ould Father Augustine judgeth
the selfe same mariage to be good and
perfit, and ought not to be brokēen again:
These menne yf a man have once bound
hym selfe by a vowe, though afterward
he burne, kepe queanes, and defile hym
selfe with never so sinfull and desperate
a lyfe, yet they suffer not that persone to
marye a wyfe: or yf he chaunce to mary,
they alow it not for mariage. And they
comonlye, teache it is muche better and
more godlye to kepe a Concubine and
and harlot, then to live in that kynde of

Ad Januarium.
The ould Father Augustine complained
of the multitude of vayne ceremonies,
wherewith he evēen thēen sawe mēens mindes
and consciences overcharged: These
men as though God regarded nothyng
els but their ceremonies, have so out of K.v. measure K5v
measure increased them, that there is now
almoste none other thinge left in theire
Churches and places of prayer.

August.Augustinus de
opere obscured1 word
Again, that old father Augustin denieth
it to be leefull for a Monke to spende his
tyme slouthfully and ydleye, and under
a pretensed and counterfeite holines to
live all upon others. And who so thus
lyveth, an olde father Apollonius likeneth
hym to a theefe. These men have (I
wote not whither to name them) droves
or heardes of monkes) who for all they
do nothīing, nor yet once intend beare any
shew of holines, yet lyve they not onelye
uppon others, but also ryot lavyshly of
other folkes labours.

Cōoncil. Rom.
cap. 3.
The olde Councell at Rome decreed,
that no man should come to the service
sayd by a Preist well knowen to keepe a
Concubine. These menne let to fearme
Concubines to their preistes, and yet cōonstreigne
men by force against their will
to heare their cursed paltrie service.

Canon 8. The oulde Canons of the Appostles commande K6r
commaunde, that Byshop to be removed
from his Office, whiche will both
supplie the place of a civill Magistrate,
and also of an ecclesiastical persōon: Thesse
menne for all that, both do and will needes
serve both places. Nay rather the one
Office which they ought chiefly to execute,
they once touch not, and yet no body
commaundeth them to be displaced.

The olde Councell Gangrense commaundeth,
that none should make suche
difference betwen an unmaried Preist &
a maried preist, as he ought to think the
one more holye then the other for single
lyfe sake. These menne put suche a difference
betwene them, that they streight
waye thinke al their holie service to be defiled,
yf it be done by a good and honest
man that hath a wyfe.

In Noobscuredapproximately 2 lettersel.
Cōontitu. 113.
The aūuncient Emperour Justinian commaunded,
that in the holy administratiōon
all thinges should be pronounced with a
cleare, lowde, and tretable voyce, that the
people might receive some fruite therby. These K6v
These menn least the people shoulde understande
them, mumble up all their service,
not onlye with a drowned and
hollowe voice, but also in a straūunge and
Barbarous tonge.

Concil. Cart.
3. cap. 47.
The ould Councell at Carthage cōommaunded
nothing to be read in Christes
congregation, but the canonicall Scriptures:
These menne read suche thinges
in their Churches as themselves knowe
for a trouthe to be starke lyes, and fonde

But yf there be any that thinke, that
these above rehersed auctorities be but
weake and slender, bycause they were
decreed by Emperours, and certein petie
Byshopps, and not by so full and perfit
Councelles, taking pleasure rather in the
De Cōons. dist.
obscured1 number, approximately 1 word
obscured1 word,
auctoritie and name of the Pope: let suche
a one know, that Pope Julius doth evidently
forbid, that a priest in ministring
the Communion, shoulde dippe the bread
in the Cuppe. These menne contrarie to
Pope Julius decree, divide the bread, and dip K7r
dip it in the wyne.

Pope Clement saith, it is not laufull
for a Byshop to deale with both swords:
for yf thou wilt have both saith he, thou
shalt deceive both thy selfe, and those that
obey the. Now a dayes the Pope chalengeth
to hym selfe both swordes, and
useth both, wherefore it ought to seeme
lesse marvaile, yf that have folowed whiche
Clement saith, that is, that he hath deceived
both his own selfe, & those which
have given eare unto him.

Pope Leo saith, upon one daye it is
laufull to say but one masse in one Churche:
These men say daily in one Church
cōommonly tenne Masses, twenty, thirty,
yea often tymes moe. So that the poore gaser
on, can scant tell which waye he were
best to turn hym.

Pope Gelasius sayth, it is a wicked
deed and sibb to sacriledge in any man to
divide the Communiōon, and when he received
one kinde, to absteine from the other.
These menne contrarie to Goddes worde K7v
worde and contrarie to Pope Gelasius
commaunde that one kinde onely of the
holy Communiōon be given to the people,
& by so doing, they make their preistes gilty
of sacriledge.

But yf they will saye that all these
thinges are worne now out of ure, and
nye dead, and pertaine nothing to these
present tymes, yet to thend all folke may
understande what faith is to be geven
to these men, and upon what hope they
call togithers their generall Councelles,
let us see in few wordes what good heed
they take to the selfe same things, which
they them selves these very last yeres (&
the remembraunce thereof ys yet new &
freshe) in their owne generall Councell
that they had by order called, decreed and
commaunded to be devoutely kepte. In
the last Councell at Trident, scant fourtene
yeares paste, it was ordeined by the
common consent of all degrees, that one
man shoulde not have two benefices at
one time. What is become now of that ordinaunce K8r
ordinaūunce? is the same to so sone worne
out of mynde and cleane consumed? For
these men ye se give to one man not two
benefices onely, but sundry Abbaies many
times, sometime also two Bishoprykes,
sometime three, sometime foure, and
that not onely to an unlearned man, but
often times evēen to a man of warre.

In the sayde Councell a decree was
made, that all Byshops should preach the
Gospell. These menne neyther preache
nor once go up into the Pulpet, neyther
thinke they it any parte of their Office.
What great pompe & crake then ys this
they make of antiquitie? Why bragge
they so of the names of the auncient Fathers,
and of the new and olde Councelles?
Whye will they seme to trust to their
auctoritie, whome when they lyft, they
despise at their owne pleasure?

But I have a special fansy to cōommon
a worde or two rather with the Popes
good holinesse, and to saye these thinges
to his own face. Tell us I praye you good K8v
good holy Father, seyng ye do crake so
muche of all antiquitie, and boast your
selfe that all menne are bounde to you
alone, which of all the Fathers have at
any time called you by the name of the
highest Prelate, the universall Byshop,
De Maior &
Unamobscuredapproximately 1 word
obscuredapproximately one word
or the head of the Churche? Whiche of
them ever said, that both the swords were
commited to you? whiche of them ever
said, that you have auctoritie and a right
to call Councelles? whiche of them ever
saide, that the whole worlde is but your
obscured1 word diocesse? which of them, that al Bishops
have received of your fulnes? whiche of
them, that al power ys gyven to you as
well in heaven as in yearth? whiche of
sub Iulio. 2.
Distinct. 9.
obscured1 word.
them, that neyther kyngs nor the whole
Clergie, nor yet all people togyther, are
able to be judges over you? whiche of
them, that kynges & Emperours by Christes
commaundement and wil, do receive
aucthoritie at your hand? which of them
with so precyse and mathematicall limitacion
hath surveied and determined you to L1r
De Maior
et obedien
to be seventy & seven times greater then
the mightiest Kinges? Whiche of them,
that more ample authoritie is geven to
you, then to the residew of the Patriarkes?
Extrv. Ioan.
22. Cū inter
In glosa. in
edobscured1 lettertione
parisiis, et
Which of thēem, that you are the Lord God? or
that you are not a meere naturall man,
but a certaine substaunce made and growen
together of God and man? Whiche
of them, that you are the onelye headespringe
of all lawe? Whiche of them,
that you have power over purgatories?
Which of them that you are able to commaunde
the Aungels of God as you list
Antonius de
your selfe? Which of them that ever said
that you are Lord of Lordes, and
the Kinge of Kinges? Wee canne also
go further with you in like sorte. What
one amongest the whole nnumbre of the
olde Bysshops and fathers, ever taught
you either to say private Masse whyles
the people stared on, or to lyfte up the
sacrament over your heade, in whyche
point consisteth nowe all your religion?
or els to mangle Christes sacraments, & L.i. to L1v
to bereave the people of the one parte,
contrarye to Christes institution and
plaine expressed wordes. But that wee
may once come to an ende: What one is
there of all the Fathers, whiche hathe
taught you to distribute Christes bloud
and the holy martyrs merites, and to sell
openly as marchandizes your pardons,
and all the roomes and lodginges of purgatorie?
These men are wont to speake
muche of a certaine secreat doctrine of
theires, and manifolde and sundrye readings.
Then let them bring furthe somwhat
now if thei can, that it may apeare
thei have at least reade or do knowe somwhat.
They have often stoutly noysed in
all corners where they went, how all the
partes of their religiōon be very old, & have
been approved not only by the multitude,
but also by the consēent & continual observation
of al nations and times: let them
therfore once in their life shew this their
antiquitie: let them make appeere at eye,
that the thinges wherof they make such a doe L2r
a dooe, have taken so longe and large encrease:
let them declare that all Christistian
nations have agreed by consent to
this their religion.

Nay nay, they tourne their backes,
as we have said alreadye, and flee from
their owne decrees, and have cut of and
abolished againe within a shorte space,
the same thinges which but a few years
before themselves had established, for evermore
forsoothe to continewe. Howe
shoulde one then trust them in the Fathers,
in the olde Councels, & in the words
spokēen by God? Thei have not good Lord
thei have not (I say) those things which
they boast they have: they have not that antiquitie,
they have not that universalitie,
they have not that consent of all places,
nor of all times. And though thei have a
desire rather to dissemble, yet thei themselves
are not ignoraūunt herof: ye & somtime
also they let not to cōonfesse it openly.
And for this cause they say, that the ordinaūunces
of the old Councels and Fathers L.ii. be L2v
be such as may now and then be altered,
and that sūundry and divers Decrees serve
for sundry & divers times of the church.
Thus lurke they under the name of the
Church, and begile seely creatures with
their vaine glosinge. Yt is to be mervailed,
that either men be so blynde as they
canne not see this, or if they see it, to bee
so pacient, as they canne so lightly and
quietly beare it.

But where as they have commaunded
that those Decrees shoulde be voyde
as things now waxen to olde, & that have
loste their grace, perhappes they have
provided in their steede certaine other
better thinges, and more profitable for
the people. For it is a common sayenge
with them, that if Christe himselfe or
the Apostles were alive againe, they
coulde not better nor godlyer governe
Goddes Churche, then it is at this presente
governed by them. They have
put in their steede in deede, butte it is
chaffe in steede of wheate, as Hieremie saith, L3r
saithe, and suche thinges as accordinge
to Esayes words, God never required at
their handes. Thei have stopped up faith
he, al the vaines of cleere springing water,
and have digged up for the people
deceivable and puddlelike pyttes full of
myre and filth, whiche neither have nor
are able to hold pure water. They have
plucked away from the people the holie
Communion, the worde of God, fromwhence
all comforte shoulde bee taken,
the true worshippinge of God also, and
the right use of sacramentes and prayer,
and have geven us of their owne to play
withall in the meane whyle, salt, water,
oyle boxes, spittle, palmes, bulles, jubilies,
pardons, crosses, sensinges, and an
endelesse rabble of ceremonies (and as a
man might tearm with Plautus) pretie
games to make sporte withall. In these
things have they set al their religiōon, teachinge
the people that by these God may
be duely pacified, spirits be driven away
and mens consciences well quieted. For L.iii. these L3v
these to, be the orient colours and precious
favours of Christian religion: these
thinges doth God looke upon, & accepteth
them thankfully: these must come in
place to be honored and put quite away,
the institutiōons of Christ and of his Apostls.
And like as in times past when wicked
kinge Jeroboam had takēen from the
people the right serving of God, & brought
them to worship golden calves, least perchaūunce
they might afterwards chaunge
their minde and slippe awaye, gettinge
them again to Jerusalem to the Temple
of God there, hee exhorted them with a
long tale to be stedfast, saying thus unto
them: “O Israell, these Calves be thy
In this sorte commaunded your
God you should worshippe him. For it
shoulde be wearisome and troublous for
you to take upōon you a torney so farre of,
and yearly to go up to Jerusalem, there
to serve and honour your God. Even after
the same sorte every whit, when these
men had once made the lawe of God of none L4r
none effect through their owne traditions,
fearing that the people should afterwarde
open their eyes and fall an other
way, and shoulde somwhence els seeke a
surer meane of their salvation, Jesu,
how oftēen have thei cried out: This is the
same worshippinge that pleaseth God,
and whiche hee straitly requireth of us,
and wherwith he wil be tourned from
his wrath, that by these thinges is conserved
the unitie of the Church, by these
al sinnes clensed and consciences quieted:
and who so departeth from these, hath
left unto himselfe no hope of everlasting
salvation. For it were wearisome and
troublous (saye they) for the people to
resorte to Christ, to the Apostles, and to
the auncient fathers, and to observe continually
what their wil and commaundement
should be. This ye may se, is to withdraw
the people of God frōom the weake elements
of the worlde, frōom the leaven of the
Scribes & Pharisies, and from the traditions
of mēen. It were reasōon no doubt that L.iiii. Christe L4v
Christes commaundements and the Apostls
were removed, that these their devises
might come in place. O juste cause
I promise you, why that auncient and
so longe alowed doctrine should be now
abolished, and a newe forme of religion
be brought into the Churche of God.

And yet whatsoever it be, these menne
crye stil that nothing ought to be changed,
that mens mindes are well satisfied
here withal, that the Churche of Rome
the church which cannot erre, hath decreed
these thinges. For Silvester Prierias
saith that the Romish churche is the squyer
& rule of truth, and that the holy scripture
hath received from thence bothe authoritie
and credite. The doctrine saith he, of
the Romish church, is the rule of moste
infallible faith, from the whiche the holy
scripture taketh his force. And Indulgences
and pardons (saith he) are not
made knowēen to us by the authoritie of the
scriptures, but they are knowēen to us by
the authoritie of the Romyshe Church, an L5r
and of the Byshops of Rome, whiche is
greater. Pighius also letteth not to say,
that without the licence of the Romyshe
Church, we ought not to beleve the very
plaine scriptures: much like as yf any
of those that cāannot speake pure & cleane
Latin, and yet can bable out quickely &
redily a litle some such law Latin as servith
the Courte, would needes hold that
all others ought also to speake after the
same way which Mametrectus & Catholicōon
spake many yeare ago, & which
them selves doe yet use in pleadyng in
Courte, for so may it be understand sufficiently
what is said, and mennes desires
be satifsfyed, and that it is a fondenes
now in the later end to trouble the worlde
with a new kind of speaking, and to cal
againe the old fynesse and eloquence that
Cicero and Cesar used in their dayes in
the Latin tonge. Somuch ar these men
beholden to the follie and darknes of the
former tymes. Manye thynges as one
writeth, are had in estimation often tymes,L.v. mes, L5v
bycause they have ben once dedicate
to the temples of the Heathen goddes:
even so see wee at this daye many thinges
alowed and highlye sett by of these
menne, not bycause they judge them somuch
worth, but only bycause they have
ben receyved into a custome, and after a
sorte dedicate to the Temple of God.

Our Churche saye they cannot erre:
they speake that (I thinke) as the Laccademonians
longe synce used to say, that
yt was not possible to fynde any Adulterer
in all their common welth: wheras
in dede they were rather all Adulterers,
and had no certeintie in their mariages,
but had their wyves common amongest
them all. Or as the Canonistes at this
day, for theire bellies sake use to saye of
the Pope, that forsomuche as he is Lord
of all benefices, though he sell for money
Byshoprickes, monasteries, preiste hod,
spirituall promotions, and partith with
obscured1 word
nothing freely, yet bicause he counteth al
his owne he cannot committ Simony, though L6r
though he woulde never so faine. But
de Schismata.
how stronglye and agreablye to reason
these things be spoken, we are not as yet
able to perceve, except perchaūunce these mēen
Plutarchus have plucked of the wynges from the
truth, as the Romaines in olde tyme did
proine and pinion their goddesse Victorie,
after they had once gottēen her home,
to thende that with the same wynges
she shoulde never more be able to flee
awaye from them againe. But what yf
Jeremye tell them, as is afore rehersed,
that these be lyes? what yf the same Prophete
saye in an other place, that the selfe
same menne who ought to be kepers of
the vineyarde, have brought to naught
and destroyed the Lordes vynearde?
How yf Christ saye, that the same persones
who chiefely ought to have a care
over the Temple, have made of the Lords
Temple a denne of Theves? Yf it
be so that the Churche of Rome cannot
erre, it must nedes folowe, that the good
lucke therof is farre greater then al these
mennes policie. For suche is their lyfe, their L6v
their doctrine and their diligence, that
for all them the Churche may not onely
erre, but also utterly be spoyled and peryshe.
No doubt, yf that Churche maye
erre whiche hath departed from Godds
worde, from Christes commaundementes,
from the Apostls ordinaunces, from
the primative Churches examples, from
the old Fathers and Councelles orders,
and from their own Decrees, and which
wil be bound with in the the compasse of none
neither oulde nor new, nor their owne,
nor other folkes, nor mannes lawe, nor
Goddes law, then yt is out of all question,
that the Romyshe Churche hath
not onely had power to erre, but that it
hath shamefully and most wickedly erred
in very deed.

But say they, ye have ben once of our
felowship, but now ye are become forsakers
of your profession, and have departed
from us. It is trew we have departed
from them, and for so doing we both
give thankes to almightie God, & greatlyelye L7r
rejoyce on our owne behalfe. But yet
for all this, from the primative Church,
from the Apostles, and from Christ wee
have not departed, true it is. We were
brought up with these menne in darkenes,
and in the lack of knowledge of God,
as Moses was taught up in the learning
and the bosome of the Egyptians.
“We have ben of youre company” saith
Tertullian, “I confesse it, and no marvaile
at all,”
for saith he, “menne be made
and not borne Christians.”
But wherefore
I pray you have they them selfe, the
citizens and dwellers of Rome removed,
and come downe from those seaven
hilles, wherupon Rome sometime stood,
to dwell rather in the plaine called Mars
his field? They wil say peradventure, by
cause the conductes of water, wher without
menne cannot commodiouslye live
have now failed and ar dried up in those
hilles. Well then, lett them give us lyke
leave in seeking the water of eternal lyfe
that they give them selfes in seekyng the water L7v
water of the well, for the water verely
fayled amongest them. Thelders of the
Jewes sayth Jeremye, sent their litle
ones to the waterings, and they finding
no water, beyng in a miserable case and
utterly marred for thurst, brought home
againe their vessells emptie. The nedye
& poore folke saith Esaye, sought about
for water, but no wheare founde they
any, their tonge was evēen withered with
thirst. Even so these menne have broken
in peeces al the pypes and cōonduits, they
have stopped up al the springs, & choked
up the fountaine of livyng water with
durte and myre. And as Caligula many
yeres past locked fast up al the storehouses
of corne in Rome, & thereby brought
a generall derth and famyne amongest
the people, evēen so these men by damming
up all the fountaines of Goddes word,
have brought the people into a peetiful
thirst. They have brought into the world
as saith the Prophete Amos, a hungre
and a thurst, not the hunger of breade, nor L8r
nor the thurst of water, but of hearing
the worde of God. With greate distresse
went they scattering about, seeking some
sparke of heavenly light to refresh their
consciences withall, but that light was
alredy thoroughly quenched out, so that
they could finde none. This was a rueful
state. This was a lamentable forme
of Goddes Churche. It was a miserie
to live therin without the Gospel, without
light, and without all comfort.

Wherfore though our departing wer
a trouble to them, yet ought they to consider
withall, how just cause wee had of
our departure. For yf they wil saye, it is
in nowise lawfull for one to leave the felowship
wherin he hath bēen brought up,
they maye aswell in our names or upon
our heades condemne both the Prophetes,
the Apostles, and Christ him selfe.
For whye complayne they not also of
this, that Lot went quitte his way out
of Sodome, Abraham out of Calde, the
Israelites out of Egypte, Christ frōom the Iewes, L8v
Jewes, and Paule from the Pharisees?
For except it be possible there maye be a
lawful cause of departing, we see no reasone
whye Lot, Abraham, the Israelites,
Christ and Paule may not be accused
of sectes and seditiōon, as wel as others.
And yfi these men wilt needes condemne
us for Heretiques, bycause we do not all
thinges at their commaūundement, whom
(in gods name) or what kynde of menne
ought they them selves to be taken for,
whiche despise the commaundement of
Christ, & of the Apostles? If we be scismatiques
bycause we have lefte them,
by what name shall they be called themselves
which have forsaken the Grekes,
frōom whom they first received their faith,
forsaken the primative Church, forsaken
Christ hymselfe and the Apostls, even as
Children should forsake their parentes?
For though those Grekes, who at this
daye professe religion and Christes name,
have many thinges corrupted amōongest
them, yet houlde they still a greate numbre M1r
numbre of those thinges whiche they received
from the Apostles. They have
neyther private Masses, nor mangled
Sacramentes, nor Purgatories, nor
Pardons. And as for the titles of hygh
Byshops, & those glorious names, they
estime them so, as whosoever he were
that woulde take upon hym the same, &
woulde be called eyther Universall bysshop,
or the Hed of the universal church
they make no doubt to call suche a one,
both a passing proude man, a man that
worketh despite against all the other Bysshoppes
his bretherne, and a plaine Heretique.

Now then synce it is manifest and
out of all peradventure, that these men
are fallen from the Grekes, of whom they
received the Gospell, of whome they received
the faith, the true Religion and the
Church, what is the mater why they will
not now be called home again to the same
men, as it were to their originals & first
founders? And whye be they afraide to M.i. take M1v
take a paterne of the Apostles and olde
Fathers tymes, as though they all had
ben voyde of understanding? Do these
menne, wene ye, see more or set more by
the Church of God, then they dede who
firste delivered us these thinges?

We truely have renounced that church
wherin we could neyther have the worde
of God sincerely taught, nor the Sacraments
rightlye administred, nor the name
of God dewly called uppon, whyche
Churche also themselves confesse to be
faulty in many poinctes: And wherein
was nothing able to stay any wise māan,
or one that hath consideration of his owne
savetie. To conclud, wee have forsaken
the Church as it is now, not as it was
in olde time, and have so gon from it, as Daniell went out ot the Lyons denne,
and the three Children out of the furnesse:
and to say trouth, we have ben cast out
by these menn (beyng cursed of them, as
they use to saye, with boke, bel, and candell)
rather then have gon awaye from them M2r
them of our selves.

And wee are come to that Churche
wherein they themselves cannot denye
(if thei wil say truely and as thei thinke
in their owne conscience) but all thinges
be governed purely and reverently, and
asmuch as we possibly could, very neere
to the order used in the olde time.

Let them compare our Churches and
theirs togither, and they shall see that
themselves have moste shamefully gon
from the Apostles, and we moste justely
have gon from them. For we folowinge
the exaumple of Christ, of the Apostles,
and the holy fathers, give the people the
holye Communion whole and perfite:
But these men contrary to all the fathers,
to all the Apostles, and contrarye to
Christ himself, do sever the sacraments,
and plucke away the one parte from the
people, and that with moste notorious
sacriledge, as Gelasius termeth yt.

Wee have broughte againe the
Lords supper unto Christes institution, M.ii. and M2v
and will have it to be a Communion in
very deede, common and indifferent to
a great number, accordinge to the name.
But these men have chaunged al things
contrarie to Christes institution, & have
made a private Masse of the holy Communion:
and so it commeth to passe, that
we give the Lordes supper unto the people,
and they give them a vaine pagent
to gase on.

We affirme togither with the auncient
fathers, that the body of Christe is
not eaten but of the good and faithfull,
and of those that are endued with the
spirit of Christe. Their doctrine is, that
Christes very bodie effectually, & as they
speake, really and substantially, may not
only be eaten of the wicked and unfaithful
men, but also (which is monstrous to
be spoken) of myse and dogges.

Wee use to praye in Churches after
that fashion, as accordinge to Paules
obscured1 word. Corint. 14. lesson, the people maye knowe what wee
pray, and may answere Amen, with a generalnerall M3r
consent. These men like soundinge
mettall, yelle out in the churches unknowen
and straunge wordes without understanding,
without knowledge, and without
devotiōon, yea & doe it of purpose, bicause the
people should understand nothing at all.

But not to tarry about rehearsing all
poyntes wherein we and thei differ, for
they have wel nye no end, we tourne the
scriptures into al tongues, they scant suffer
them to be had abroad in any tongue:
we allure the people to reade and to heare
Gods word, thei drive the people frōom it.
We desire to have our cause knowen to
al the world, they flee to come to any trial.
We leane unto knowledge, they unto ignoraunce:
We trust unto light, thei unto
darkenes: We reverence as it becōommeth
us, the writings of the Apostles and Prophetes,
& they burne them. Finally, wee
in Gods cause desire to stand to Goddes
onely judgement, they wil stand only to
their owne. Wherfore if they wil waye
all these thinges with a quiet mind, and M.iii. fully M3v
fully bente to heare and to learne, they
wil not only alow this determinatiōon of
oures who have forsaken errours, and
folowed Christe and his Apostles, butte
themselves also will forsake their owne
selves, and joyne of their owne accorde
to oure side.

But peradventure they will saye, it
was treason to attempt these matters
without a sacred generall Councell: for
in that consisteth the whole force of
the Churche: there Christe hath promised
he will ever bee a present assistant.
Yet they themselves without tarrienge
for anye generall Councell, have broken
the commaundementes of Godde, and
the decrees of the Apostles: and as wee
sayde a little above, they have spoyled
and disanulled almoste all, not onelye
ordinaunces, but even the doctrine of
the primative Churche. And where they
saye it is not laufull to make a chaunge
without a Councell, what was he that
made us these lawes, or from whence hadde M4r
hadde they this Injunction?

Plutarobscured1 letter
Kinge Agesilaus, truelye, didde butte
fondelye, whoe when hee hadde a determinate
aunswere made him of the opinion
and will of myghtye Jupiter,
woulde afterwarde bringe the whole
matter before Apollo, to knowe whether
hee alowed thereof as his father
Jupiter didde or no: But yet shoulde
wee dooe muche more fondelye, when
wee maye heare Godde him selfe plainelye
speake to us in the moste holye scriptures,
and maye understande by them
his will and meaninge, yf wee woulde
afterwarde (as thoughe this were of
none effecte) bringe oure whole cause
to be tryed by a Councell, which were
nothinge els but to aske whether menne
would allowe as God did, & whether mēen
would confirme Gods commaundement
by their authority. Why I besech you, except
a Councell wil & cōommaund, shal not
truth be truth, or God be God? Yf Christ
had ment to do so from the beginning, as M.iiii. that M4v
that he would preache or teache nothing
without the Bysshops consent, but refer
all his doctrine over to Annas and Caiphas,
where should nowe have been the
christian faith? or who at any time should
have hearde the Gospell taught? Peter
verily, whome the Pope hath oftener in
his mouth and more reverently useth to
speake of, then he dothe of Jesu Christ,
did boldly stand against the holy Councel,
saieng, “It is better to obey God, then
And after Paule had once intirely
embraced the Gospel, and had received it
not frōom men, nor by man, but by the only
will of God, he did not take advise therin
of fleshe and bloud, nor brought the case
before his kinsemen & brethren, but went
furth with into Arabia to preache Gods
divine mysteries, by Goddes onelye authoritie.

Yet truely wee doe not despise Councelles,
assemblies, & conferences of Bysshops
and learned men: neyther have we
done that wee have done altogether without Bysshops M5r
Byshops or without a Councell. The
matter hath ben treated in open Parliament,
with long consultation, and before
a notable Synode and Convocation.

But touchyng this Councell whiche
is now sōommoned by the Pope Pius, wherin
men so lightly are condemned whiche
have ben neither called, hearde, nor seene,
yt is easie to gesse what we maye looke
for, or hope of yt. In times paste when
Nazianzene sawe in his daies how men
in suche assemblies were so blynde and
wilfull, that they were caried with affections,
and laboured more to get the victory
then the trueth, he pronounced openly,
that he never had sene a good ende of
any Councell: what woulde he say now
yf he were a live at this daye, and under
stode the heaving and shoving of these
men? For at that time, though the matter
were laboured on all sydes, yet the controversies
were wel heard, and open errours
were put cleane awaye by the generall
voice of all partes: But these men M.v. will M5v
wil neyther have the case to be freely disputed,
nor yet how many errours soever
there be, suffer they any to be chaunged.
For it is a cōommon custome of theirs, often
and shameleslye to boast that their
Churche cannot erre, that in it there is
no faulte, and that they muste give place
to us in nothynge. Or yf there be anye
faulte, yet must it be tried by Byshopes
and Abbottes, only bycause they be the directers
& Rulers of matters, and they be
the Church of God. Aristotle saith, that
a Citie cannot consist of Bastardes: but
whether the Churche of God may consiste
of these men, let their owne selves
consider. For doubtles neither be the Abbottes
legitimat Abbottes, nor the Byshopes
naturall right Byshoppes. But
graunt they be the Churche: let them be
heard speak in Councelles: let thēem alone
have auctoritie to gyve consent: yet in
olde tyme when the Churche of God (yf
ye will compare it with their Churche)
was very well governed, both Elders and M6r
and Deacons as saith Cyprian, and certeine
also of the cōommen people were called
ther unto, and made acquainted with
ecclesiasticall matters.

But I put case these Abbottes and
Byshopes have no knowledge: what yf
they understande nothing what Religiōon
is, nor how we ought to thinke of God?
I put case the pronouncyng and ministringe
of the lawe be decayed in preists,
and good counsell faile in the Elders,
and as the Prophete Micheas saith, the
night be unto them in stede of a vision,
and darkenes in sted of propheisieng. Or
as Esaias saith, what yf al the watchemēen
of the city are become blind? what yf the salt
have lost his propre strength and saverines,
and as Christe saith, be good for no
use, scant woorthe the castyng on the

Wel yet then, they wil bring al matters
before the Pope, who cannot erre.
To this I say, firste it is a madnes to
thynke that the holy Ghoste taketh his flight M6v
flight from a generall Councell to run
to Rome, to thende yf he doubt or sticke
in any matter, and cannot expound it of
himselfe, he maye take counsell of some
other spirite, I wote not what, that is
better learned then him selfe. For yf this
be true, what neded so many Byshopps,
with so great charges and so farre jorneyes,
have assembled their Convocatiōon
at this present at Trident? Yt hadde ben
more wisedom and better, at least it had
ben a moche nearer way and handsommer
to have brought all thinges rather
before the Pope, and to have come streght
furth, and have asked counsell at his divine
breast. Secōondly, it is also an unlaufull
dealing to tosse our matter from so
many Byshoppes and Abbottes, and to
bryng it at laste to the trial of one onely
man, specially of hym who him selfe ys
appeached by us of hainous and foule
enormities, and hath not yet put in hys
aunswere: who hath also afore hand cōondempned
us without judgement by orterder M7r
pronounced, and or ever we were tatled
to be judged.

Now saye ye, do wee devise these tales?
Is not this the course of the Councelles
in these dayes? are not all thynges
removed from the whole holy Councell
and brought before the Pope alone? that
as though nothing had ben don to purpose
by the judgementes and consentes
of suche a numbre, he alone maye adde,
alter, diminishe, disanull, alow, remytt
and qualifie what soever he lyst ? whose
wordes be these then? and whye have
the Byshoppes and Abbottes in the last
Councell at Trident but of late concluded
with sayng thus in thende, Saving
alwyes the auctoritie of the sea Apostolique
in all thynges? Or whye doth
Pope Pascall write so proudelie of him
selfe as though saith he, there were any
De Electioobscuredapproximately 2 letters
& Electi
potestateobscuredapproximately 2 letters
significasobscuredapproximately 1 letter
general Councell able to prescribe a law
to the Church of Rome, wheras al coūuncelles
both have ben made and have receved
their force & strength by the Church of M7v
of Romes auctoritie? and in ordinaunces
made by Councelles, is ever plainely
excepted the auctoritie of the Byshop of
Rome. Yf they will have these thynges
alowed for good, why be Councels called?
but yf they commaunde them to be
voyd, why are they left in their bokes as
thinges alowable?

But be it so, Let the Byshop of Rome
alone be above all Coūuncelles, that is to say,
lette some one parte be greater then the
whole, let hym be of greater power, let
hym be of more wysedome then all his
and in spite of Hieromes head, let the aucthoritie
Hieron.Hieronymus ad
of one Citie be greater then the
aucthoritie of the whole worlde. Howe
then if the Pope have sene none of these
things, & have never read either the scriptures
or the olde Fathers, or yet his owne
coūuncelles? How if he favour the Arriāans, as
once Pope Liberius did? or have a wicked
and a detestable opinion of the lyfe
to come, and of the immortalitie of the
soule, as Pope John had but few yeres synce? M8r
synce? or to encrease nowe his owne dignitie,
do corrupt other Councelles, as
Pope Zosimus corrupted the Councell
holden at Nice in times past, and do say
that those thinges were devised and appoincted
by the holy Fathers, which never
once came into their thought, and to
have the ful sway of auctoritie, do wrest
the Scriptures, as Camotensis saith, is
an usual custome with the Popes? How
yf he have renounced the faith in Christ,
and become an Apostata, as Liranus
sayth many Popes have bene? And yet
for all this, shall the holye Ghoste with
turning of a hand, knock at his breast, &
evēen wheter he will or no, yea, & wholy against
hys will, kindle hym a lyght so as
he maye not erre? shall he streght waye
be the head spring of al right, and shal al
treasure of wisdome and understanding
be founde in him, as it were laide up in
store? Or yf these thinges be not in him,
can he give a right and apte judgement
of so weightie matters? Or yf he be not able M8v
able to judge, wold he have that al those
matters should be brought before hym

What will ye say, yf the Popes Advocates,
Abbottes and Byshops dissemble
not the matter, but shew them selves
open enemies to the Gospell, & though
they see, yet they will not see, but wrye
the Scriptures and wyttingly & knowingly
corrupt and counterfeite the word
of God, and fouly and wickedlye applye
to the Pope al the same thinges whiche
evidently and proprely be spoken of the
person of Christ only, nor by no meanes
can be applied to any other? And what
Hostien. cap.
thoughe they saye, the Pope is all and
above all? Or, that he can do asmuch as
obscured1 word bas Pano.
de Electicaobscured1 word
Christ can: and that one judgemēent place
and one Councel house serve for the Pope
and for Christ both together? Or that

in Concil
the Pope is the same light which should
come into the worlde? whiche wordes
Christ spake of hym selfe alone: and that
who so is an evil doer, hateth and flieth from N1r
from that light? Or that all the other
Durandus. Bysshoppes have receaved of the Popes
fulnes? Shortly, what though thei make
Decrees expreslye against Gods worde,
and that not in huckermucker or covertly,
but openly & in the face of the worlde:
muste it needes yet be Gospell straighte
whatsover these men say? shall these be
Gods holy army? or will Christe bee at
hande amonge them there? shall the holy
ghost flow in their tongues, or can they
with truth say, We and the holy Ghoste
have thought so? In dede Peter Asotus
Hosius cōont.
Lib. 2.
and his companion Hosius sticke not to
affirme, that the same Councell wherein
our saviour Jesu Christe was condemned
to dye, had both the spirit of prophesieng,
and the holy Ghost and the spirite
of truth in it: and that it was neither a
false nor a trifflinge saieng, when those
Byshoppes sayde, We have a lawe, and
by our law he ought to dye, and that thei so
sayenge did light upon the very trouthe
of judgement: for so be Hosius wordes N.i. And N1v
and that the same plainelye was a juste
decree, whereby they pronounced that
Christ was worthy to die. This me thinketh
is straunge, that these men are not
able to speake for themselves and defend
their owne cause, but thei must also take
parte with Annas and Caiphas. For yf
they will call that a laufull and a good
Councell, wherein the Sonne of God
was moste shamfully condemned to dye,
what Councell, will they then alowe for
false and naught? And (yet as all their
Councels, to say the truth, commōonly be) necessitie
compelled them to pronoūunce these
thinges of the Councell holden by Annas
and Caiphas.

But wil these men (I say) refourme us
the churche, beinge themselves both the
persons guilty and the Judges to? Will
they abate their own ambitiōon and pride?
Wil they overthrow their owne matter,
and give sentence against them selves,
that they must leave of to be unlearned
Byshoppes, slowbellies, heapers togetherther N2r
of benefices, takers upon them as
princes and men of warre? will the Abbottes
the Popes deere darlinges judge
that monke for a theefe, which laboureth
not for his living? and that it is against
all lawe, to suffer suche a one to live and
to be found either in citie or in countrie,
or yet of other mennes charges? Or els
that a monke ought to lye on the groūund,
to live hardly with hearbes and peason,
to study earnestly, to argue, to praye, to
worke with hande, and fully to bend him
selfe to come to the ministery of the church?
In faith, assone will the Pharisies and
Scribes repaire againe the Temple of
God, and restore it unto us a house of
prayer, in steede of a theevish denne.

Ther have ben, I know, certain of their
own selves which have foūund fault, with many
errours in the church, as Pope Adrian,
Eneas silvius, Cardinal Poole, Pighius
& others, as is afore saide, thei held afterwards
their Councel at Trident in the self
same place where it is now appointed. N.ii. There N2v
There assembled many Byshoppes and
Abbottes and others whom it behoved.
For that matter they were alone by
themselves, whatsoever they did no body
gainesaid it: for they had quite shut out
and barred oure syde from all manner of
assemblies, and there they sat sixe yeares
seedinge folkes with a mervelous expectation
of their doings. The first sixe moneths,
as though it were greatly nedeful,
they made many determinations of the
holy Trinitie, of the Father, of the Son,
and of the holy Ghost, which were godly
thinges in deede, but not so necessarye
for that time. Let us see in all that while
of so many, so manifest, so often confessed
by them & so evident errours, what
one errour have they amended? from
what kinde of idolatrie have they reclaimed
the people? What superstition have
they taken away? What peece of their
tyranny and pompe have they diminished?
as though all the worlde may not
nowe see, that this is a Conspiracie and not N3r
not a Councell, and that these Byshopes
whom the Pope hath now called to gether,
be wholy sworne & become bounde
to beare him their faithfull allegiaunce,
and wil do no manner of thing, but that
they perceive pleaseth him, and helpeth
to advaunce his power, and as hee will
have it. Or that they reckon not of the
number of mennes voyces, rather then
have weight and consideracion of the
same: Or that myght doth not often
times overcome the right.

And therefore we knowe that divers
times many good men and Catholique
Bysshops did tarry at home, and would
not come when such Councels were called,
wherein men so apparauntly laboured
to serve factions and to take partes,
bicause they knewe they should but lose
their travaile and dooe no good, seeinge
where unto their enemies mindes were
so wholye bent. Athanasius denyed to
come when hee was called by the Emperour
to his Councell at Cesares perceivingeN.iii. ceiuinge N3v
plaine he shoulde butte come amonge
his ennemies whiche deadly hated
hym. The same Athanasius when
he came afterwarde to the Councell at
Sirmium, and foresaw what would be
the ende by reasone of the outrage and
malyce of his ennimies, hee packed up
his carriage, and went away immediately.
Hist. lib. 10
cap. 13.
John Chrysostome, although the Emperour
commaunded hym
by four sundry lettres to come to the Arrians
Councel, yet kept he hym selfe at
Euseb lib 1.
obscured1 letterap.17.
home still. When Maximus the Byshop
of Hierusalem sate in the Councell at
Palestine, the olde Father Paphnutius
toke him by the hande and ledde hym
out at the doores sayenge: “It is not
leeful for us to conferre of these matters
with wicked menne.”
The Bysshopes
of the Easte woulde not comme to the
obscuredapproximately 4 letterslib. 5.
Syrmian Councell, after they knewe
Athanasius had gotten hymselfe thence
againe. Cyrill called menne backe by
letters from the Councell of them, which were N4r
were named Patropassians. Paulinus
Bysshoppe of Tryer
, and manye others
moe, refused to comme to the Councell
at Millaine, whenne they understoode
what a styrre and rule Auxentius kepte
there: for they sawe yt was in vaine
to go thither, where not reasone but faction
shoulde prevayle, and where folke
cōontended not for the truth and right judgement
of the matter, butte for partialitie
and favour.

And yet for all those fathers hadde
suche malitious and stiffe necked ennemies,
yet if they hadde come, they should
have hadde free speache at least in the
Councelles. Butte nowe sithens none
of us maye bee suffered so muche as to
sitte, or once to bee seene in these mennes
meetinges, muche lesse suffered to speake
freelye oure minde, and seinge the Popes
Legates, Patriarches, Archebyshops,
Bysshoppes, and Abbottes, all beinge
conspyred togeather, all linked together, N.iiii. in N4v
in one kinde of fault, and all bounde by
one othe, sit alone by themselves, & have
power alone to give their consent, and at
last when they have all done, as though
thei had done nothing, bringe all their opinions
to be judged at the wil & plasure
of the Pope, being but one man, to thend
he may pronoūunce his own sēentēence of himselfe,
who ought rather to have aunswered
to his complaint, sithens also the same
auncient & Christian libertie which of alright
shoulde speciallye bee in Christian
Councelles, is now utterly taken away
from the Councel: for these causes I say
wise and good men ought not to marvaile
at this day, though we doe the like
now, that thei see was don in times past
in like case of so many Fathers and Catholike
Byshops, which as though we
chuse rather to sit at home and leave our
whole cause to Gode, then to jorney
thither, whereas wee neyther shall have
place, nor bee able to dooe anye good:
whereas wee can obtaine no audience, whereas N5r
whereas Princes Embassadours be but
used as mockyng stockes, and whereas
also all wee be condemned alredy before
trial, as though the matter were a forhāand
dispatched and agreed upon

Nevertheles we can beare pacientlye
& quyetely our owne private wronges:
but wherfore do they shut out Christian
kynges, and good Princes from their
Convocation? why do they so uncourteously,
or with such spite leave the out,
& as though they were not either Christen
menne, or els could not judge, will
not have them made acquaynted with
the cause of Christian Religion, nor understand
the state of their own Churches?
Or yf the sayd kynges & Princes happen
to entermedly in suche matters, and
take upon them to do that they may do,
that they be commaunded to doe, and
ought of duty to do, & the same thinges
that we know both David and Salomon
and other good Princes have don,
that is, yf they whiles the Pope and his N.v. Prelates N5v
Prelates slugge and sleepe, or els mischevouslye
withstande them, doe bridle the
Preistes sensualitie, and drive them to
do their dewty, and kepe them still to yt:
yf they do overthrow Idols, yf they take
away superstition, and set up again the
true worshiping of God, whye do they
by and by make an out crye upon them,
that suche Princes trouble all, and presse
by violence into an other bodyes office,
and do therby wickedly and malepartly.
What scripture hath at any time forbidden
a Christiāan Prince to be made privey
to such causes? Who but themselves alone
made ever any suche lawe?

They will saye to this, I gesse, Civell
Princes have learned to governe a
common welth, and to ordre matters of
warre, but they understande not the secret
mysteries of Religion. Yf that be so,
what is the Pope I praye you, as this
day, other thēen a Monarche or a Prince?
or what be the Cardinals, who must be
no nother now a days but Princes and kynges N6r
kyngs sonnes? What els be the Patriarches,
and for the most part the Archebysshops,
the Byshops, the Abbots? what be
they els at this present in the Popes kingdome,
but worlikely Princes, but Dukes
and Earles, gorgiously accompanied with
bandes of men whither soever they go?
Oftentimes also gaylye arayed wyth
cheynes & collers of golde. They have at
times to, certeine ornamēentes by them selfes,
a 3 Crosses, pillers, hattes, mirers and
Palles, which pompe the auncient Bysshops
Chrysostome, Augustine and Ambrose
never had. Setting these thinges
aside, what teache they? what say they?
what doe they? how lyve they? I saye
not, as maye become a Byshopp, but as
may become even a Christian man. Is
it so great a mater to have a vaine title,
and by chaunging a garment onely to
have the name of a Byshop?

Surely to have the principall staye &
effecte of all maters commited wholy to
these mennes hands, who neyther know nor N6v
nor will know these thinges, nor yet set
a fote by any poinct of Religion, save that
which concernes their belly and Ryot, &
to have them alone sit as Judges, and to
be set up as overseers in the watch to wer
being no better then blynd spyes: of the
other side, to have a Christian Prince of
good understanding and of a right judgement,
to stande still like a blocke or a
stake, not to be suffred: nother to give his
voice, nor to shewe his judgement, but
onely to wayt what these men shall will
and commaund, as one whiche had neyther
cares nor eyes nor wytt, nor hearte,
and whatsoever they give in charge, to
alowe it without exception, blindly fulfilling
their commaundementes, be they
never so blasphemous and wicked, yea
although they commaunde him quite to
destroye all Religion, & to crucifie again
Christ him selfe. This surely besides that
it is proud and spitefull, ys also beyond
all right and reason and not to be endured
of Christiāan and wyse Princes. Why I N7r
I praye you, may Cayphas and Annas
understand these matters, and may not
David and Ezechias do the same? Is it
laufull for a Cardinall being a man of
warre and delightius in bloud, to have
place in a Councell, & is it not lauful for
a Christian Emperour or a kynge? wee
truely graunt no further libertie to our
Magistrates, then that we know hath
both ben given thēem by the word of God,
and also confirmed by the exāamples of the
very best governed cōommon welthes. For
besids that a Christian Prince hath the
charge of both Tables cōommited to him
by God, to thende he maye understande
that not temporall matters only, but also
Religious & ecclesiasticall causes pertaine
to his Office. Besides also that
God by his Prophettes often and earnestly
cōommaundeth the king to cut down
the groves, to breake downe the Images
and aultres of Idoles, and to write
out the boke of the law for him selfe: and
besides that the prophet Esaias saith, a king N7v
kyng ought to be a patrone and nurse
of the Churche: I saye besides all these
thinges, we se by histories and by examples
of the best times, that good Princes
ever tooke thadministration of ecclesiastical
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Exod 32. matters to partain to their duety.
Moses a Civile Magistrat & chief guide
of the people, both received from God, &
delivered to the People al the order for religion
and Sacrifices, and gave Aaron
the Byshop a vehemēent and soare rebuke
for making the golden calfe, and for suffering
INTERNAL ERROR. Please report to wwp@neu.edu that regMe is unmatched.Josua ca.1. the corruption of Religion. Josua
also, though he were no nother then
a Civil Magistrat, yet assone as he was
chosen by God, and set as a Ruler over
the people, he received cōommaundements,
specially touching Religion and the service
obscured1 letterParal.obscured1 letter3 of God. Kynge David, when the
whole religiōon was altogethers brought
out of frame by wycked kyng Saul,
brought home againe the Arke of God,
that is to say, he restored Religiōon again,
and was not onely amongest them him selfe N8r
selfe as a counseller and furtherer of
the worke, but be appoincted also hymnes
and Psalmes, put in order the companies,
and was the only doer in setting
furth that whole solemne shewe, and in
2.Paral.obscuredapproximately 2 letters effect ruled the preistes, Kyng Salomōon
builte unto the Lord the Temple, which
his Father David had but purposed in
his minde to do: & after the finishing ther
of, he made a goodly oration to the people,
concerning Religion and the service
of God, he afterward displaced Abiathar
the Preist, and set Sadock in his place,
3. Regum. obscured1 letter After this, when the Tēemple of God was
in shameful wyse polluted thorough the
naughtines and negligēence of the preists,
2. Parel. 2obscured2 letters Kyng Ezechias commaunded the same
to be clensed from the ruble and filthe, the
preistes to light up candelles, to burne
Incense, and to do their divine service,
according to the olde allowed custome.
The same kyng also commaunded the
brasen Serpent, whiche then the people
4. Regum. obscured1 letter wickedly worshipped, to be taken down and N8v
obscured1 word or numberParall. 17. and beatēen to pouder. Kyng Jehosaphat
overthrew and utterly made awaye the
hil aultres and Groves, wherby he saw
Goddes honoure hindered, and the people
holden backe with a private superstition
from the ordinarie Tēemple whiche
was at Jerusalem, wherto they should
by ordre have resorted yearely from every
obscured1 numberRegum. 23. part of the Realme. Kynge Josias with
great diligence put the Preists and Byshops
in myde of their duety: Kyng Johas
4. Regum. 12.
bridled the Ryot and arrogancie of
obscured1 number Regum. 10. the preistes. Jehu put to death the wicked

And to rehearse nomore exampls out
of the old law, let us rather cōonsider since
the birthe of Christ, howe the Churche
hath ben governed in the Gospels time.
The Christian Emperours in old time,
appoincted the Councelles of the Bysshops.
Constantiune called the Councell
at Nice, Theodotius the first, called the
Councell at Constāantinople. Theodotius
the second
, the councel at Ephesus, Martiantian O1r
the Councell at Chalecedone: and
when Rufine the heretike had alleadged
for authoritie, a Councell whiche as hee
thought, shoulde make for him: Hierom
his adverrsarie to confute him, “Tell us”
(quod hee) “what Emperour commaunded
that Councell to be called?”
The same
Hierome againe in his Epitaphe upon
Paula, maketh mention of the Emperours
letters, whiche gave commaundement
to call the Bysshoppes of Italie
and Grecia to Rome to a Councel. Continuallye
for the space of five hundreth
yeares, Themperoure alone appointed
thecclesiasticall assemblies, and called the
Councelles of the Bysshops togither.

We nowe therefore marvail the more
at the unreasonable dealinge of the Bysshoppe
of Rome, who knowinge what
was the Emperoures right when the
Churche was well ordered, knowinge
also that it is nowe a common right to
all princes, for so muche as Kinges are
now fully possessed in the severall partes O.i. of O1v
of the whole Empire, dothe so without
consideration assigne that office alone
to himselfe, and taketh it sufficient in
Ita pius 4.
in bulla sua
ad Imperat.
summoning a general Councel, to make
a man that is prince of the whole world
no otherwise partaker thereof then hee
woulde make his owne servaunte. And
although the modestie and mildenes of
the Emperour Ferdinando be so greate
that hee canne beare this wronge, bycause
peradventure hee understandeth
not well the Popes packinge, yet ought
not the Pope of his holines to offer him
that wronge, nor to claime as his owne
an other mans right.

But hereto some will replye: the Emperour
in deede called Councelles at that
Hist. Eccli
lib 1 cap 5.
tyme ye speake of, bycause the Bysshop
of Rome was not yet growen so greate
as hee is nowe, but yet the Emperour
didde not then sitte togeather with the
Bysshoppes in Councell, or once bare
any stroke with his authoritie in their
consultation. I aunswere nay, that it is O2r
is not so, for as witnesseth Theodorete,
Themperour Constantine sate not only
together with them in the Councell at
Nice, butte gave also advice to the Bysshoppes
howe it was best to trye out the
matter by the Apostles and Prophettes
writinges, as apeereth by these his own
woordes. “In disputation” (saithe hee) “of
matters of divinitie, wee have sette before
us to followe the doctrine of the
holye Ghoste.”
For the Evangelistes
and the Apostles woorkes, and the Prophettes
sayinges shewe us sufficientlye
whar opinion wee ought to have of the
will of God. “The Emperour Theodotius”
Socrat.Socratus lib. 1.
cap. 5,
(as sayeth Socrates) “didde not
onely sitte amongest the Byshoppes, but
also ordered the whole arguinge of the
cause, and tare in peeces the Heretiques
bookes, and allowed for good the judgemente
of the Catholiques.”
In the Coūuncell
at Chalcidone a Civile magistrate
condemned for heretikes by the sentence
Socrat.Socratus lib. 5.
cap. 10.
of hys owne mouthe, the Bysshoppes O.ii. Dioscorus, O2v
Dioseorus, Juvenall, and Thalasius,
and gave judgement to put them down
from that promotion in the Churche. In
the third Councell at Constantinople,
Actione.2. Constantine, a civile Magistrate, dyd
not only sit amongest the Byshops, but
dyd also subscribe with them: “For,” saith
he, “we have both read and subscribed.” In
the second Councell called Arausicanum,
the Princes Embassadours being noble
menne borne, not only spake their minde
touching Religion, but set to their handes
also, aswel as the Byshops. For thus
is it writen in the later end of that Coūuncel,
Petrus, Marcellinus, Felix and Liberius,
being most noble menne, and the
famous Lieutenauntes and Capitaines
of Fraunce, & also Peeres of the Realm,
have given their consent, and set to their
handes. Further, Syagrius, Opilio,
Pantagattus, Deodatus, Cariattho and
Marcellus, menne of very great honour
have subscribed. Yf it be so then, that
Lieutenauntes, chyefe Capitaines and Peeres O3r
Peeres have had authoritie to subscribe
in Councell, have not Emperours and
Kinges the like authoritie?

Truely there hadde been no neede to
handle so plaine a matter as this is, with
so many wordes and so at length, if wee
hadde not to doe with those menne who
for a desire they have to strive and to
winne the mastery, use of course to deny
all thinges be thei never so cleere, yea the
very same which they presentlye see and
beholde with their owne eyes. The Emperour
made a law to correct
the behaviour of the Cleargie, and to cutt
shorte the insolencie of the priestes. And
albeit hee were a Christian and a Catholique
prince, yet putte hee downe from
their Papall Throne, twooe Popes,
Sysuerius and Vigilius, not withstandinge
they were Peters successours, and
Christes vicars.

Lette us see then, suche men as have
authoritie over the Bysshoppes, suche
menne as receave from God commaundementesO.iii. dements O3v
concerning Religion, suche as
brynge home againe the Arke of God,
make holy hymnes, over see the preistes,
builde the Temple, make Orations touching
divine service, clense the Temples,
destroye the hil Aultres, burne the Idolles
groves, teache the preistes their dewtie,
write them out Preceptes how they
should lyve, kill the wicked Prophetes,
displace the high Preistes, call togyther
the Councelles of Byshops, sit togither
with the Byshoppes, instructing them
what they ought to doe, condemne and
punysh an Hereticall Byshop, be made
acquaynted with matters of Religion,
whiche subscribe and give sentence, and
do al these things, not by an other mans
Commissiōon, but in their own name, and
that both uprightly and godly. Shall
we say it perteineth not to suche men to
have to do with Religion? or shall wee
saye, a Christian Magistrate whyche
dealith amongest others in these maters
doth either naughtelie, or presumpteouslye,lye, O4r
or wickedlye? The moste aunciente
and Christian Emperours and
kinges that ever were, didde busy themselvs
with these matters, and yet were
they never for this cause noted eyther
of wickednesse or of presumption. And
what is hee that canne finde oute either
more catholique princes or more notable

Wherefore yf it were lawfull for
them to dooe thus beinge but Civile
Magistrates, and havinge the chiefe
rule of common weales, what offence
have oure Princes at thys daye made,
whiche maye not have leave to dooe
the lyke, beinge in the like degree? Or
what especiall gifte of learninge or of
judgemente, or of holynes, have these
menne nowe, that contrarye to the custome
of all the aunciente and Catholique
Bysshoppes, who used to conferre
with princes and peeres concerning religiōon,
thei do now thus reject and cast of O.iiii. Christian O4v
Christian Princes from knowing of the
cause, and from their meetinges?

Well thus doinge, they wiselye and
warelye provide for them selves and for
their kingedome, whiche otherwise they
see is like shortly to come to naught. For
if so be, they whom God hath placed in
greatest dignitie, didde see and perceive
these mennes practises, howe Christes
commaundementes be despised by them,
how the light of the Gospell is darkened
and quenched out by them, & how themselves
also be subtilly begiled and mocked
and unwares be deluded by them, & the
way to the kingedom of heavēen stopped up
before them, no doubt they would never
so quietlye suffer them selves neyther to
be disdaigned after suche a prowde sorte
nor so dispitefully to be scorned and abused
by them. But nowe through their
own lacke of understanding, & through
their owne blyndenesse, these menne
have them fast yoked and in their daunger.

Wee O5r

We truely for our parts, as we have
sayd, have don nothing in altering Religion,
either upon rashenes or arrogancie,
nor nothing but with good leasure
and great consideration. Neyther had
we ever intended to do it, except both the
manifeste and most assured will of God
opened to us in his holy scriptures, and
the regarde of our owne salvation had
even constreyned us thereunto. For
though wee have departed from that
Churche which these menne call catholique,
and by that meanes gett us envy
amongest them that want skill to judge,
yet is this ynough for us, and it ought
to be ynough for every wise and good
man, and one that maketh accoumpte of
everlasting lyfe, that we have gon from
that Church whiche had power to erre,
whiche Christ, who cannot erre, tolde so
long before it should erre, and which we
our selves did evidently see with our eyes
to have gon both from the holy Fathers
and from the Apostles, and from Christ O.v. his O5v
his own selfe & from the primative & catholique
churche: and wee are come as
nere as we possibly could to the Church
of the Apostles and of the old catholique
Byshops and Fathers, whiche Churche
we knowe hath hetherunto ben sounde
and perfite, and as Tertullian termeth
it, a pure virgine spotted as yet with no
Idolatrie, nor with any foule or shamefull
faulte: and have directed according
to their customes and ordinaunces not
onely our doctrine, but also the Sacraments
& the fourme of common prayer.

And as we knowe both Christe hym
selfe and all good men here to fore have
don, we have called home againe to the
originall and first foundation that Religion
which hath ben fowly forslowed &
utterly corrupted by these men. For wee
thought it mete thence to take the paterne
of reforminge Religion from whence
the ground of Religion was first taken,
Bycause this one reasone, as saythe the
most auncient Father Tertullian, hath great O6r
great force againste all Heresies. Looke
what soever was first, that is trew: and
what soever is latter, that is corrupt.
Ireneus oftentimes appealed to the oldest
Churchs, which had ben nerest to Christes
time, and which it was hard to beleve
had erred. But whye at this daye
is not the same respect and consideratiōon
had? Whye returne wee not to the paterne
of the ould Churches? Whye maye
not we heare at this time amongst us the
same saiing which was opēenly pronounced
in times past in the Councel at Nice
by so many Byshopes and Catholique
Fathers, and nobody once speakyng againste
it εθη αρχαια κρατείτυ: that is to
saye, hould still the old customes. When
Eldras went about to repayre the ruynes
of the Temple of God, he sent not to
Ephesus, although the moste beautifull
and gorgious Temple of Diana was
there, and when he purposed to restore the
Sacrifices and ceremonies of God, he
sent not to Rome, although peradventureture O6v
he had hearde in that place were the
solemne Sacrifices called Hecatombæ,
and other called Solitaurilia, lectisternia,
and Supplicatiōons, and Numa Pompilius
ceremoniall bokes, he thought it ynough
for hym to set before his eyes, &
to folow the paterne of the old Temple
which Salomon at the beginning builded,
accordyng as God had appoincted
hym, and also those olde customes and
Ceremonies whiche God hymselfe had
writen out by special words for Moses.

The Prophet Aggeus, after the Tēemple
was repaired againe by Esdras, and
the people mighte thinke they had a very
juste cause to rejoyce on their own behalfe,
for so great a benefit received of almightie
God, yet made he them al burst
out in teares, bycause that they whyche
were yet alive, and had sene the former
building of the Temples before the Babylonians
destroyed it, called to mynde
howfar of it was yet from that beautie
and excellencie whiche it had in the olde tymes O7r
times past before. For thēen in deed woulde
they have thought the Temple worthely
repaired, yf it had aunswered to the
auncient paterne, and to the majestie of
the first Temple. Paul bycause he wold
amende the abuse of the Lordes supper
which the Corinthians even then begonne
to corrupte, he sett before them Christes
institution to folow, sayng: “I have delivered
unto you that which I firste received
of the Lord.”
And when Christ dyd
confute the errour of the Pharisees, “Ye
saith he,“retorne to the first beginning,
for frōom the beginning yt was not
And when he founde great faulte
with the preists for their uncleanes of lyfe
and covetousnes, and woulde clense the
Temple from al evil abuses, “This house ”
saith he,“ at the first beginning was a house
of praier, wherin all the people myght
devoutely and sincerely praye together,
and so were your partes to use it nowe
also at this daye. For it was not builded
to thende it should be a denne of theves.”
Likwise O7v
Likewise al the good and commendable
Princes mentioned of in the Scriptures,
were praised, specially by those wordes
that they had walked in the wayes of
their Father David. That is bycause
they had retorned to the first and orginall
foundation, and had restored Religion
even to the perfection wherin David
left it. And therfore whēen we likewise
sawe all thinges were quite trodden under
foote of these men, and that nothing
remained in the Temple of God but piteful
spoyles and decayes, we reckened it
the wisest and the safest waye to sett before
our eyes those Churches which we
knew for a suerty that they never had
erred, nor never had private Masse, nor
prayers in straynge and Barbarous
language, nor this corrupting of Sacramentes
and other toyes.

And forsomuche as our desire was to
have the Temple of the Lord restored a
new, we would seke no other foundatiōon,
then the same which we knew was long agone O8r
agone layde by the Apostles, that is to
wyte, our saviour Jesu Christ. And forsomuch
as we heard God hym selfe speaking
unto us in his word, and sawe also
the notable Examples of the oulde and
primative Churche: againe how uncertaine
a mater it was to wait for a generall
Concell, and that the successe therof
woulde be muche more uncertaine, but
specially for somuche as we were moste
ascerteined of Goddes will, and counted
it a wickednes to be to careful and overcumbred
about the judgementes of mortall
menne, we could no longer stand takyng
advise with fleshe and bloud, but
rather thought good to do the same thing
that both might rightlye be don, & hath
also many a time ben don aswel of good
men as on many catholique Byshopes:
that is to remedie our own Churches
by a Provinciall Synode. For thus
know we the ould Fathers used to putt
in experience before they came to the publique
universal Coūuncel. There remaine yet O8v
yet at this daye Canons writen in Coūuncelles
of free Cities, as of Carthage under
Cypriāan, as of Ancyra, of Neocesaria
and of Gangra, also whiche is in Paphlagonia
as some thinke, before that the
name of the generall Councel at Nice
was ever heard of. After this fashion in
olde time did they spedely meet with, and
cut short those Heretiques the Pelagians &
the Donatistes at home with private
disputation, without any general Councell.
Thus also when the Emperour
evidēently and earnestly toke
part with Aurentius the Byshop of the
Arrians faction, Ambrose the Byshopp
of the Christians appealed not unto a
generall Councel, where he save no good
could be don, by reason of the Emperours
might and great labour, but appealed to
his owne Cleargie and people, that is to
say, to a Provinciall Synode. And thus
it was decreed in the Councell at Nice,
that the Byshops should assemble twise
every yeare. And in the Councel at Carthagethage P1r
it was decreed, that the Bysshops
shoulde meete togeather in eche of their
provinces, at least once in the year, which
was done as saith the Councel at Chalcedone,
of purpose, that if any erroure
and abuses had happened to springe up
any where, they might immediatelye at
the first enterie be destroyed where they
firste begonne. So like wise when Secundus
and Palladius rejected the Coūuncell
at Aquila, bicause it was not a generall
and a common Councell, Ambrose
Bysshoppe of Millaine made aunswere,
that no man ought to take it for a newe
or straunge matter that the Bysshops of
the weste parte of the worlde didde call
togeather Synodes, and make private
assemblies in their Provinces, for that it
was a thing before then used by the west
Bysshoppes no fewe times, and by the
Bysshoppes of Grecia used oftentymes
and cōommonly to be done. And so Charles
the great being Emperour, held a provinciall
Councell in Germanie, for puttinge P.i. away P1v
awaye Images, contrary to the seconde
Councell at Nice. Neither pardy even
amongest us is this so very a straunge
and newe a trade? For wee have hadde or
nowe in Englande provinciall Synods,
and governed oure Churches by home
made lawes. What shoulde one saye
more? of a truthe even those greatest
Councelles, and where moste assemblie
of people ever was (wherof these menne
use to make suche an exceedinge reckeninge)
compare them with all the Churches
whiche throughout the worlde acknowledge
and professe the name of
Christe, and what els I praye you can
they seeme to bee, butte certaine private
Councelles of Bysshoppes, and provinciall
Synodes? For admitte peradventure,
Italie, Fraunce, Spaine, England,
Germanie, Denmarke, and Scotlande
meete to githers, yf there want
Asia, Grecia, Armenia, Persia, Media,
Mesopotamia, Egypt, Ethiopia, India,
and Mauritania, in all whiche places there P2r
there bee bothe manye Christian menne
and also Bysshoppes, howe canne anye
man, beinge in his right mynde, thinke
suche a Councel to bee a gernerall Councell?
or where so manye partes of the
worlde doe lacke, howe canne they truelye
saye, they have the consente of the
whole worlde? Or what manner of
Councell, weene you, was the same last
at Trident? Or howe might it bee tearmed
a generall Councell, when out of all
Christian kyngedomes and Nations,
there came unto it butte onelye fourtye
Bysshoppes, and of those some so cunninge,
that they might be thought meete
to bee sente home again to learne their
Grammar, and so well learned, that thei
had never studied Divinitie?

What so ever it bee, the truthe of
the Gospell of Jesus Christ dependeth
not upon Councelles, nor as
S.SaintPawle saithe, upon mortall creatures
judgementes. And if they whiche
ought to be carefull for Gods Churche, P.ii. will P2v
will not be wyse but slacke their duety,
and harden their heartes against Godde
and his Christe, goinge on still to pervert
the right wayes of the Lorde, God
will stirre up the very stones, and make
children and babes cunninge, whereby
there may ever be some to confute these
mennes lyes. For God is able (not onely
without Councelles, butt also will the
Councelles nill the Councelles) to maintaine
and avaunce his owne kingedom.
“Full manye bee the thoughtes of mans
heart ”
(saith Salomon)“ but the counsell
of the Lorde abydeth stedfast.”
is no wisedome, there is no knowledge,
there is no counsell against the Lorde.
“Thinges endure not, ” saithe Hilarius,
“that be set up with mennes workemanship:
By an other manner of meanes
must the Churche of God be builded and
preserved, for that Churche is grounded
upon the foundacion of the Apostles
and Prophets, and is holden fast togeather
by one corner stone, which is Christ Iesu. P3r
. ”

But merveilous notable and to very
good purpose for these dayes bee Hieromes
wordes: “Whosoever ”(sayth hee)
HieronHieronymus in
cap. 3.
“the Divell hathe deceived and enticed to
fall a sleepe as it were with the sweete
& deathly enchaūuntments of the marmaids
the Sirenes, those persones doth Gods
worde awake up, sayinge unto them:
Arise thou that sleepest, lifte up thy selfe,
and Christ shall give you the light.”
at the comminge of Christe, of Goddes
worde, of the ecclesiasticall doctrine, and
of the full destruction of Ninive, and of
that moste bewtifull harlot, then shall
the people whiche heretofore hadde been
cast in a traunce under their maisters,
bee raysed up, and shall make haste to go
to the Mountaines of the Scripture,
and there shall they finde hilles, Moses,
verely and Josua the sonne of Nun: other
hilles also which ar the Prophetes:
and hilles of the newe testament, whiche
are the Apostles and the Evangelistes: P.iii. And P3v
And when the people shall flee for succour
to suche hilles, and shall bee exercised
in the reading of those kind of mountaynes,
though they finde not one to
teache them (for the harvest shall bee
greate, butte the labourers fewe) yet
shall the good desire of the people bee
well accepted, in that they have gotten
them to suche hilles, and the neglygence
of their maisters shall bee openly reproved.
These bee Hieromes sayenges,
and that so playne, as there needeth no
Interpretour. For they agree so juste
with the thinges wee nowe see wyth
oure eyes have already come to passe, that
wee maye verelye thinke hee mente to
foretell, as it were by the spirite of prophesie,
and to paincte before oure face
the universall state of oure tyme, the
fall of the moste gorgeous harlotte Babylon,
the repairinge againe of Goddes
Churche, the blyndenesse and slewthe
of the Bysshoppes, and the good will
and forewardenesse of the people. For who P4r
who is so blinde that hee seeth not thes