An Apology or answer in defence of the Church of England, with a brief and plain declaration of the true Religion professed and used in the same.  
Londini, Anno Domini M. D. LXIIII   

To the right honourable learned and virtuous Lady A. B, M. C. wisheth from God grace, honour, and felicity.  
MADAM, ACCORDING to your request I have perused your studious labour of translation profitably employed in a right commendable work. Whereof for that it liked you to make me a judge, and for that the thing itself hath singularly pleased my judgement, and delighted my mind in reading it, I have right heartily to thank your Ladi●ship, both for your own well thinking of me, and for the comfort that it hath wrought me. But far above these private respects, I am by greater causes enforced, not only to show my rejoice of this your doing, but also to testify the same by this my writing prefixed before the work, to the commodity of others, and good encouragement of yourself. You have used your accustomed modesty in submitting it to judgement, but therein is your praise doubled, sith it hath passed judgement without reproach. And whereas both the chief author of the Latin work and I, severally perusing and confering your whole translation, have without alteration allowed of it, I must both desire your Ladyship, and advertise the readers, to think that we have not therein given any thing to any dissembling affection towards you, as being contented to wink at faults to please you, or to make you without cause to please yourself: for there be sundry respects to draw us from so doing, although we were so evil minded, as there is no cause why we should be so thought of. Your own judgement in discerning flattery, your modesty in misliking it, the laying open of our opinion to the world, the truth of our friendship towards you, the unwillingness of us both (in respect of our vocations) to have this public work not truly and well translated, are good causes to persuade, that our allowance is of sincere truth and understanding: By which your travail (Madam) you have expressed an acceptable duty to the glory of GOD, deserved well of this Church of Christ, honourably defended the good fame and estimation of your own native tongue, showing it so able to contend with a work originally written in the most praised speech: and besides the honour ye have done to the kind of women and to the degree of Ladies, ye have done pleasure to the Author of the Latin book, in delivering him by your clear translation from the perils of ambiguous and doubtful constructions: and in making his good work more publicly beneficial: whereby ye have raised up great comfort to your friends, and have furnished your own conscience joyfully with the fruit of your labour, in so occupienge your time: which must needs redound to the encouragement of noble youth in their good education, and to spend their time and knowledge in godly exercise, having delivered them by you so singular a precedent. Which your doing good Madam, as God (I am sure) doth accept and will bless with increase, so your and ours most virtuous and learned sovereign Lady and Masters shall see good cause to commend: and all noble gentlewomen shall (I trust) hereby be allured from vain delights to doings of more perfect glory. And I for my part (as occasion may serve) shall exhort other to take profit by your work, and follow your example: whose success I beseech our heavenly father to bless and prosper. And now to th'end both to acknowledge my good approbation, and to spread the benefit more largely, where you Ladyship hath sent me your book written, I have with most hearty thanks returned it to you (as you see) printed: knowing that I have therein done the best, and in this point used a reasonable policy: that is, to prevent such excuses as your modestic would have made in stay of publishing it. And thus at this time I leave further to trouble your good Ladyship.   

An Apology or answer in defence of the Church of England, with a brief and plain declaration of the true Religion professed and used in the same.  
IT HATH BEEN AN old complaint, even from the first time of the patriarchs & Prophets, and confirmed by the writings and testimonies of every age, 
Tertull. in Apologetico.  that the Truth wandereth here and there as a stranger in the world, & doth readily find enemies and slanderers amongst those that know her not. Albeit perchance this may seem unto some a thing hard to be believed, I mean to such as have scant well and narrowly taken heed thereunto, specially seeing all mankind of nature's very motion without a teacher doth covet the truth of their own accord: and seeing our saviour Christ himself, when he was on earth would be called the Truth, as by a name most fit to express all his divine power: yet we, which have been exercised in the holy scriptures, and which have both red & seen what hath happened to all godly men commonly at all times, what to the Prophets, to the Apostles, to the holy Martyrs, and what to Christ himself, with what rebukes, revilings and dispightes they were continually vexed whiles they here lived, and that only for the truths sake: we (I say) do see, that this is not only no new thing or hard to be believed, but that it is a thing already received and commonly used from age to age. Nay truly, this might seem much rather a marvel and beyond all belief, if the Devil, who is the Father of lies and enemy to all truth, 
john. 8.  would now upon a sudden change his nature, and hope that truth might otherwise be suppressed, then by belyenge it: Or that he would begin to establish his own kingdom by using now any other practices, than the same which he hath ever used from the beginning. For since any man's remembrance, we cen●e scant find one time, either when Religion did first grow, or when it was settled, or when it did a fresh springe up again, wherein truth and innocency were not by all unworthy means and most despit●ully entreated. Doubtless the devil well seeth, that so long as truth is in good savoury, himself cannot be safe, nor yet maintain his own estate.  
For letting pass the ancient patriarchs and Prophets, who, as we said, had no part of their life free from contumelies and slanders. We know there were certain in times past, which said & commonly preached, that the old ancient jews (of whom we make no doubt but they were the worshippers of the only and true God) did worship either a sow or an ass in God's steed, 
Cornel. Tacitus.  and that all the same Religion was nothing else, but a sacrilege and a plain contempt of all godliness. We know also that the son of God, our saviour jesus Christ, 
Mar. 11.  when he taught the truth, was counted a juggler and an enchanter, a Samaritan, Belzebub, a deceiver of the people, a drunkard, and a Glutton. Again, who wotteth no● what words were spoken against Saint Paul the most earnest and vehement preacher and maintainour of the truth? Sometime that he was a seditious and busy man, a raiser of tumults, a causer of rebellion: sometime again that he was an heretic, sometime that he was mad: Sometime that only upon strife and stomach he was both a blasphemer of God's law, and a despiser of the Father's ordinances. Further who knoweth not how Saint Stephan after he had thoroughly & sincerely embraced the truth, and began frankly and stoutly to preach and set forth the same as he ought to do, was immediately called to answer for his life, as one that had wickedly uttered disdainful and heinous words against the law, against Moses, against the Temple, and against God? Or who is ignorant that in times passed there were some which reproved the holy Scriptures of falsehood, saying they contained things both contrary and quite one against an other: 
Martion ex Tertul. Aelius è Lactantio.  and how that the Apostles of Christ did severally disagree betwixt themselves, and that S. Paul did vary from them all? And not to make rehearsal of all, for that were an endless labour: who knoweth not after what sort our Fathers were railed upon in times past, which first began to acknowledge and profess the name of Christ, 
Eusib. li. 5. cap 11. Tertull. in Apologe. 3. Idem. 1.2.3. & 7.8.9.  how they made private conspiracies, devised secret counsels against the common wealth, & to that end made early and privy meetings in the dark, killed young babes, fed themselves with men's flesh, and like savage and brute beasts, did drink their blood? In conclusion, how that after they had put out the candles, they committed adultery between themselves, and without regard wrought incest one with an other, that Brethren lay with their sisters, sons with their Mothers, without any reverence of nature or kin, without shame, without difference: and that they were wicked men without all care of Religion, and without any opinion of God, being the very enemies of mankind, unworthy to be suffered in the world, and unworthy of life?  
All these things were spoken in those days against the people of God, against Christ jesus, against Paul, against Stephan, and against all them whosoever they were, which at the first beginning embraced the truth of the Gospel, and were contented to be called by the name of Christians; which was then an hateful name among the common people. And although the things which they said, were not true, 
Tertull. in apollo. cap. 3.  yet the Devil thought it should be sufficient for him, if at the least he could bring i● so to pass, as they might be believed for true: and that the Christians might be brought into a common hatred of every body, and have their death and destruction sought of all sorts. Hereupon Kings and Princes being led then by such persuasions, killed all the Prophets of God, letting none escape: isaiah with a saw, jeremy with stones, Daniel with Lions, Amos with an iron bar, Paul with the sword, & Christ upon the cross, and condemned all Christians to imprisonmentes, to torments to the pikes, to be thrwone down headlong from rocks & steep places, to be cast to wild beasts and to be burnt, 
Suctoni in tranquil. in Nerone.  & made great sires of their quick bodies, for the only purpose to give light by night, & for a very scorn & mocking stock: and did count them no better than the vilest filth, thoffscourings and laughing games of the whole world. Thus (as ye see) have the Authors and professors of the truth ever been entreated.  
Wherefore we ought to bear it the more quietly, which have taken upon us to profess the Gospel of Christ, if we for the same cause be handled after the same sort: and if we, as our forefathers wear long ago, be likewise at this day tormented & baited with railings, with spiteful dealings and with lies, and that for no desert of our own, but only because we teach and acknowledge the truth.  
They cry out upon us at this present every where, that we are all heretics, and have forsaken the faith, and have with new persuasions and wicked learning utterly dissolved the concord of the Church, that we renew, & as it wear, fetch again from hell, the old and many a day condemned heresies: that we sow abroad new sects, and such broils as never yearst wear heard of: also that we are already divided into contrary parts and opinions, and could yet by no means agree well among ourselves: that we be cursed creatures, & like the Giants do war against God himself, and live clean without any regard or worshipping of God: that we despise all good deeds: that we use no discipline of virtue, no laws, no customs: that we esteem neither right, nor order, nor equity, nor justice: that we give the bridle to all naughtiness, and provoke the people to all lycenciousnes and lust: that we labour & seek to overthrow the state of Monarchies and Kingdoms, and to bring all things under the rule of the rash inconstant people and unlearned multitude: that we have seditiously fallen from the Catholic Church, and by a wicked schism and division have shaken the whole world, and troubled the common peace and universal quiet of the church: and that as Dathan and Abyron conspired in times passed against Moses and Aaron, even so we at this day have renounced the Bishop of Rome without any cause reasonable: that we set nought by the authority of thancient fathers and Counsels of old time: that we have rashly and presumptuously disannulled the old ceremonies, which have been well allowed by our fathers and forefathers many hundredth year past, both by good customs and also in ages of more purity: and that we have by our own private head, without the authority of any sacred and general Council brought new traditions into the Church, and have done all these things not for Religion's sake, but only upon a desire of contention and strife.  
But that they for their part have changed no manner of thing, but have held and kept still such a number of years to this very day all things as they were delivered from the Apostles, and well approved by the most ancient Fathers.  
And that this matter should not seem to be done but upon privy slander, and to be tossed to and fro in a corner, only to spite us, there have been beside wy●ely procured by the bishop of Rome, certain parsons of eloquence enough, and not unlearned neither, which should put their help to this cause now almost despaired of, & should polish and set forth the same, both in books and with long tales, to the end, that when the matter was trimly and eloquently handled, ignorant and unskilful persons might suspect there was some great thing in it. In deed they perceived that their own cause did every where go to wrack, that their sleights were now espied and less esteemed, & that their helps did daily fail them, & that their matter stood altogether in great need of a cunning spokesman. Now as for those things which by them have been laid against us, in part they be manifestly false & condemned so by their own judgements which spoke then, partly again, though they be as false to in deed, yet bear they a certain show and colour of truth, so as the Reader (if he take not good heed) may easily be tripped and brought into error by them, specially when their fine and cunning tale is added thereunto: and part of them be of such sort, as we ought not to shun them as crimes or faults, but to acknowledge & profess them as things well done, and upon very good reason.  
For shortly to say the truth, these folk falsely accuse and slander all our doings: yea the same things which they themselves can not deny but to be rightly and orderly done, and for malice do so misconstre and deprave all our sayings and doings, as though it were impossible, that any thing could be rightly spoken or done by us. They should more plainly & sincerely have gone to work if they would have dealt truly, but now they neither truly nor sincerely: nor yet Christianly, but darkly and craftily charge and batter us with lies, and do abuse the blindness & fondness of the people, together with the ignorance of Princes, to cause us to be hated, and the truth to be suppressed.  
This, lo ye, is the power of darkness, and of men which lean more to the amazed wondering of the rude multitude and to darkness, than they do to the truth and light: and as S. Jerome saith, which do openly gain say the truth, closing up their eyes, and will not see for the nonce. But we give thanks to the most good & mighty God, that such is our cause, where against (when they would feignest) they were able to utter no despite, but the same which might aswell be wrested against the holy Fathers, against the Prophets, against the Apostles, against Peter, against Paul, and against Christ himself.  
Now therefore, if it be lee●ull for these folks to be eloquent and fine tongued in speaking evil, surely it becometh not us in our cause, being so very good, to be dumb in answering truly. For men to be careless what is spoken by them and their own matter be it never so falsely and slaunderouselye spoken, (especially when it is such, that the Majesty of God and the cause of religion may thereby be damaged) is the part doubtless of dissolute and reckless persons, & of them which wickedly wink at the injuries done unto the name of God. For although other wrongs, yea oftentimes great, may be borne and dissembled of a mild & Christian man, yet he that goeth smothelye away and dissembleth the matter when he is noted of heresy, Ruffinus was wont to deny that man to be a Christian. We therefore will do the same thing which all laws, which natures own voice doth command to be done, and which Christ himself did in like case when he was checked and reviled, to the intent we may put of from us these men's slanderous accusations, and may defend soberly and truly our own cause and innoncencie.  
For Christ verily when the Pharysies charged him with sorcery as one that had some familiar Spirits, & wrought many things by their help, I said he, have not the devil, but do ●e glorify my Father: but it is you, that have dishonoured me, and put me to rebuke and shame. And S. Paul when Festus the Lieutenant scorned him as a mad man: I (said he) most dear Festus, am not mad as thou thinkest, but I speak the words of truth and soberness. And the ancient Christians when they were slandered to the people for mankillers, for adulterers, for committers of incest, for disturbers of common weals, and did perceive that by such slanderous accusations the Religion which they professed, might be brought in question, namely if they should seem to hold their peace, and in manner to confess the fault: lest this might hinder the free course of the Gospel, they made Orations, they put up supplications, and made means to Emperors and Princes, that they might defend themselves and their fellows in open audience.  
But we truly, seeing that so many thousands of our brethren in these last twenty years have borne witness unto the truth, in the midst of most painful torments that could be devised: and when Princes desirous to restrain the Gospel sought many ways but prevailed nothing, and that now almost the whole world doth begin to open their eyes to behold the light: we take it that our cause hath already been sufficiently declared and defended, and think it not needful to make many words, since the very matter saith enough for it self. For if the Popes would, or else if they could weigh with their own selves the whole matter, and also the beginning and procedings of our Religion, how in a manner all their travail hath come to nought, no body driving it forward, and without any wordly help: and how on the other side, our cause, against the will of Emperors, from the beginning against the wills of so many Kings, in spite of the Popes, and almost maugre the head of all men, hath taken increase, and by little and little spread over into all countries, and is come at length even into King's courts and palaces. These same things me thinketh might be tokens great enough to them, that God himself doth strongly fight in our quarrel, and doth from heaven laugh at their enterprises: & that the force of the truth is such, as neither man's power, nor yet hell gates are able to root it out. For they be not all mad at this day, so many free Cities, so many Kings, so many Princes which have fallen away from the Seat of Room, and have rather joined themselves to the Gospel of Christ.  
And although the Popes had never hetherunto ●ea●our to consider diligently and earnestly of these matters, or though some other cares do now let them and diverse ways pull them, or though they count these to be but common and trieflinge studies, and nothing to appertain to the Pope's worthiness, this maketh not why our ma●ter ought to seem the worse. Or if they perchance will not see that which they see in deed, but rather will withstand the known truth, ought we therefore by and by to be counted heret●kes, because we obey not their will and pleasure? If so be that Pope Pius were the man (we say not which he would so gladly be called) but i● he were in deed a man that either would account us for his brothers, or at least would take us to be men, he would first diligently have examined our reasons, and would have seen what might be said with us, what against us, and would not in his Bull whereby he lately pretended a Council, so rashly have condemned so great a part of the world, so many learned and godly men, so many common wealths, so many kings, and so many Princes, only upon his own blind preiudices and foredeterminations, and that without hearing of them speak, or without showing cause why.  
But because he hath already so noted us openly, least by holding our peace we should seem to grant a fault, and specially because we can by no mean have audience in the public assembly of the general Council, wherein he would no creature should have power to give his voice or declare his opinion, except he were sworn and straightly bound to maintain his authority.  
For we have had good experience hereof in his last conference at the council at Trident, where the ambassadors & divines of the Princes of Germany and of the free Cities were quite shut out from their company: neither can we yet forget, how julius the third, above ten years past, provided warily by his writ, that none of our sort should be suffered to speak in the Council (except there were some peradventure that would recant and change his opinion). For this cause chiefly we thought it good to yield up an account of our faith in writing, & truly and openly to make answer to those things wherewith we have been openly charged, to th'end the world may see the parts and foundations of that doctrine, in the behalf whereof so many good men have little regarded their own lives. And that all men may understand what manner of people they be, and what opinion they have of God and of Religion, whom the bishop of Rome before they were called to tell their tale, hath condemned for heretics, without any good consideration, without any example, & utterly without law or right, only because he heard tell that they did dissent from him and his in some point of Religion.  
And although S. Jerome would have no body to be patiented when he is suspected of heresy, yet we will deal herein neither bitterly nor brablingly, nor yet be carried away with anger & heat, though he ought to be reckoned neither bitter nor brabbler that speaketh the truth. We willingly leave this kind of eloquence to our adversaries, who whatsoever they say against us, be it never so shrewdly or dipitefully said, yet think it is said modestely and comely enough, and care nothing whether it be true or false. We need none of these shifts which do maintain the truth.  
Further, if we do show it plain that God's holy Gospel, the ancient Bishops and the primative Church do make on our side, and that we have not without just cause left these men, and rather have returned to the Apostles and old catholic Fathers. And if we shall be found to do the same not coulorably or craftily, but in good faith, before God, truly, honestly, clearly and plainly: and if they themselves which ●ye our doctrine and would be called catholics, shall manifestly see how all those titles of antiquity whereof they boast so much, are quite shaken out of their hands, and that there is more pith in this our cause then they thought for, we then hope and trust that none of them will be so negligent and careless of his own salvation, but he will at length study and bethink himself, to whether part he were best to join him. Undoubtedly, except one will altogether harden his heart and refuse to hear, he shall not repent him to give good heed to this out defence and to mark well what we say, & how truly and justly it agreeth with Christian Religion.  
For where they call us Heretics, it is a crime so heinous, that unless it may be seen, unless it may be felt, & in manner may be held with hands and fingers, it ought not lightly to be judged or believed when it is ●aide to the charge of any Christian man. For heresy is a forsaking of salvation, a renouncing of God's grace, a departing from the body and spirit of Christ. But this was ever an old and solemn propriety with them and their forefathers, if any did complain of their errors and faults, and desired to have true Religion restored, straight way to condemn such one for heretics, as men new-fangled & factious. Christ for no nother cause was called a Samaritan, but only for that he was thought to have fallen to a certain new Religion, and to be the Author of a new sect. And Paul th'apostle of CHRIST was called before the judges to make answer to a matter of heresy, and therefore he said: 
Act. ●4.  according to this way which they call Heresy, I do worship the God of my Fathers, believing all things which be written in the law and in the Prophets.  
Shortly to speak. This universal Religion which Christian men profess at this day, 
Tertull in Apologe ●●ico.  was called first of the heathen people a Sect & Heresy. With these terms did they always fill princes ears, to th'intent when they had once hated us with a foredetermined opinion, and had counted all that we said to be faction and heresy, they might be so led away from the truth & right understanding of the cause. But the more sore and outrageous a crime heresy is, the more it ought to be proved by plain and strong arguments, especially in this time, when men begin to give less credit to their words, & to make more diligent search of their doctrine than they were wont to do. For the people of God are otherwise instructed now then they were in times past, when all the bishops of Rome's sayings were allowed for Gospel, & when all Religion did depend only upon their authority. Now a days the holy scripture is abroad, the writings of the Apostles & Prophets are in print, whereby all truth and catholic doctrine may be proved, and all heresy may be disproved and confuted.  
Sithence than they bring forth none of these for themselves, and call us nevertheless Heretics, which have neither fallen from Christ nor from the Apostles, nor yet from the Prophets, this is an injurious and a very spiteful dealing. With this sword did Christ put of the devil when he was tempted of him: which these weapons ought all presumption which doth advance itself against God, to be overthrown and conquered. For all Scripture, 
2. Tim. ●.  sayeth S. Paul, that cometh 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 thoroughly framed to every good work. Thus did the holy Fathers always fight against the heretics with none other force then with the holy scriptures. 
〈…〉. cap. 3. ●ontra ●●iminū●anorum ●op ●i. 3. ●. 14.  S. Augustin when he disputed against Petilian an heretic of ● Donatists: Let not these words, quoth he, be heard between us: I say, or, you say: let us rather speak in this wise: Thus sayeth the Lord: there let us seek the Church, there let us bolt out our cause. Likewise S. H●erome: 
●rimum. 〈◊〉 Agg●  All those things (saith he) which without the testimony of the scriptures are holden as delivered from the Apostles, be thoroughly smitten down by the sword of God's word. S. Ambrose also to Gratianus the Emperor: Let the scripture (sayeth he) be asked the question, let the Apostles be asked, let the Prophets be asked, & let Christ be asked. For at that time made the Catholic Fathers and bishops no doubt, but that our Religion might be proved out of the holy scriptures. Neither were they ever so hardy to take any for an heretic, whose error they could not evidently & apparently reprove by the self same scriptures. And we verily to make answer on this wise as S. Paul did: According to this way which they call heresy, we do worship God and the father of our Lord jesus Christ, & do allow all things which have been written either in the Law or in the Prophet●, or in the Apostles works.  
Wherefore if we be heretics, and they (as they would feign be called) be Catholics, why do they not, as they see the fathers which were Catholic men, have always done? why do they not convince and master us by the divine scriptures▪ why do they not call us again to be tried by them? why do they not lay before us how we have gone away from Christ, from the Prophets, from the apostles, and from the holy fathers? why stick they to do it? why are they afraid of it? It is God's cause: why are they doubtful to commit it to the trial of god's word? if we be heretkes which refer all our controversies unto the holy scriptures, & report us to the self same words, which we know were sealed by God himself, and in comparison of them set little by all other things whatsoever may be devised by men, how shall we say to these folk I pray you, what manner of men be they, & how is it meet to call them, which fear the judgement of the holy scriptures, that is to say, the judgement of God himself, and do prefer before them their own Dreams, and full cold Inventions: and to maintain their own traditions, have defaced and corrupted now these many hundred years the ordinances of Christ and of the Apostles?  
Men say that Sophocles the tragical Poet, when in his old days he was by his own sons accused before the judges for a doting and sottish man, as one that fondly wasted his own substance, and seemed to need a Governor to see unto him: to th'intent he might clear himself of the fault, he came into the place of judgement, and when he had rehearsed before them his Tragedy called Oedipus Coloneus, which he had written at the very time of his accusation, marvelous exactly and cunningly, did of himself ask the judges, whether they thought any sottish or doting man could do the like piece of work.  
In like manner, because these men take us to be mad, and appeach us for heretics, as men which have nothing to do neither with CHRIST, nor with the Church of GOD, we have judged it should be to good purpose and not unprofitable, it we do openly and frankly set forth our faith wherein we stand, and show all that confidence which we have in CHRIST IHESV, to the intent all men may see what is our judgement of every pa●te of Christian religion, and may resolve which themselves, whether the faith which they shall see confirmed by the words of Christ, by the writings of the Apostles, by the testimonies of the catholic Fathers, and by the examples of many ages, be but a certain rage of furious and mad men, and a compicacie of heretics. This therefore is our Beli●ffe.  
WE BELIEVE that there is one certain nature and divine power, which we call GOD: and that the same is divided into three equal persons, into the Father, into the son, and into the holy Ghost, and that they all be of own power, of one Majesty, of one eternity, of one Godhead, and of one substance. And although these three persons be so divided, that neither the Father is the son, nor the son is the holy Ghost or the Father, yet nevertheless we believe the there is but one very God. And that the same one God hath created heaven and earth, and all things contained under heaven.  
We believe that JESUS Christ the only Son of the eternal Father (as long before it was determined before all beginnings) when the fullness of time was come, did take of that blessed & pure Virgin, both ●●eshe & all the nature of man, that he might declare to the world the secret & hid will of his father: which will had been laid up from before all ages and generations. And that he might full finish in his humane body the mystery of our redemption, & might fasten to the cross our sins, and also that handwriting which was made against us.  
We believe that ●or our sake he died, and was buried, descen●y● into hel●, the third day by the power of his Godhead returned to ●yfe a●d rose again, and that the fourtyth day after his resurrection▪ whiles his Disciples beheld and looked upon him, he ascended into heaven, to fulfil all things, and did place in majesty and glory the self same body wherewith he was borne, 
Augustine. tracta, 〈◊〉 in 〈◊〉.  wherein he lived on earth, wherein he was ●ested at, where in he had suffered most painful torments & cruel kind of death, wherein he rose again, and wherein be ascended to the right hand of the Father, above all rule, above all power, all force, all Dominion, and above every name which is named not only in this world, but also in the world to come. And that there he now sitteth, and shall sit, 
Act. ●. 3.  till all things be full perfetted. And although the Majesty and Godhead of Christ be every where abundantly dispersed, 
In Epist, ad Dard●●●m.  yet we believe the his body, as S. Augustine sa●eth, must needs be still in one place: & that Christ hath given majesty unto his body, but yet hath not taken away from it the nature of a body: and that we must not so affirm Christ to be God, that we deny him to be man: 
〈…〉. lib. 1.  and, as the Martyr Vigilius saith, that Christ hath left us as touching his humane nature, but hath not left us as touching his divine nature. And that the same Christ, though he be absent from us concerning his manhood, 
●●lgo●●, ad Thraf●● 〈◊〉.  yet is ever present with us concerning his Godhead.  
From that place also we believe that Christ shall come again to execute that general judgement, aswell of them whom he shall then sinned alive in the body, as of them that be already dead.  
We believe that the holy Ghost, who is, the third person in the holy Trinity; is very God: not made, not ●reat, not begotten, but proceeding from both the Father and the Son, by a certain mean unknown unto men & unspeakable, and that it is his property to mollify and soften the hardness of man's heart, when he is once received thereunto, either by the wholesome preaching of the Gospel, or by any other way: that he doth give men light, and guide them unto the knowledge of God, to all way of truth, to newness of the whole lief, and to everlasting hope of salvation.  
We believe that there is one Church of God, and that the same is not shut up (as in times passed among the jews) into some one corner or kingdom, but that it is catholic and universal, and dispersed throughout the whole world. So that there is now no nation which can truly complain that they be shut forth. & may not be one of the Church & people of God: And that this Church is the Kingdom, the body and the spouse of Christ: and that Christ alone is the Prince of this Kingdom, that Christ alone is the head of this body, and that Christ alone is the bridegroom of this spouse.  
Furthermore that there be diverse degrees of ministers in the church, where of some be deacons, some priests, some Bishops, to whom is committed the office to instruct the people, and the whole charge and setting forth of Religion: yet not withstanding we say that there neither is nor can be any one man, which may have the whole superiority in this universal state, for that Christ is ever present to assist his Church, and needeth not any man to supply his room, as his only heir to all his substance: and that there can be no one mortal creature, which is able to comprehend or conceive in his mind the universal Church, that is to wit, all the parts of the world, much les able to put them in order and to govern them rightly and duly. For all the Apostles, as Cyprian sayeth, 
De Simpli, praelat.  were of like power among themselves, and the rest were the same that Peter was, and that it was said indifferently to them all, Feed ye●indifferentlye to them all, Go into the whole world: indifferently to them all, Teach ye the gospel: 
Ad Euagri●  And as Hierom saith, all bishops wheresoever they be, be they at Rome, be they at Eugubium, be they at Constantinople, be they at Rhegium, be all of like pre-eminence, and of like preesthood. 
De Simpli. praelatorum.  And as Cyprian saith, there is but one bishopric, and that a piece thereof is perfitly & wholly held of every particular Bishop: & according to the judgement of the Nicene Counsel we say that the Bishop of Rome-hath no more jurisdiction over the church o● God, than the rest of the patriarchs either of Alexandria or Antiochia have. And as for the Bishop of Rome, who now calleth all matters before himself alone, except he do his duty as he ought to do, except he administer the sacraments, except he instruct the people, except he waxue them and teach them, we say that he ought not of right once to be called a bishop, or so much as an elder. For a Bishop, as saith Augustine, is a name of labour and not of honour: because he would have that man to understand himself to be no Bishop, which will seek to have pre-eminence, and not to profit others: And that neither the Pope nor any other worldly creature, can no more be head of the whole Church or a Bishop over all, than he can be the bridegroom, the light, the salvation, and life of the Church. For these privileges and names belong only to Christ, and be properly & only fit for him alone. And that no bishop of Rome did ever suffer himself to be called by such a proud name and ●u●e before Phoras themperors ●ime, who as we know, by killing his own sovereign Morris the Emperor, did by a traitorous vyllanie aspire to Thempere▪ which was about the sixth hundred & thirteenth year after Christ was borne. 
Ca 47.  Also the Council of Charthage did circumspectly provide, that no bishop should be called either the highest Bishop or chief priest. And therefore athens the bishop of Rome will now a days so be called, & challengeth unto himself an authority, that is none of his: besides that he doth plainly contrary to the ancient Counsels & contrary to the old Fathers. We believe that he doth give unto himself▪ as it is written by his own companion Gregory, 
Gregor. epistola. li, 4. epist. 76.78.80. Et lib. 7 epist. 6.6.  a presumptuous, a profane, a sacrilegious and Antichristian name: that he is also the king of pride, that he is Lucifer, which preferreth himself before his brethren: that he hath forsaken the faith, and is the forerunner of antichrist.  
Further we say, that the Minister ought lawfully, duly, and orderly to be preferred to that Office of the church of God, and that no man hath power to wrest himself into the holy ministry at his own pleasure & list. Wherefore these persons do us the greater wrong, which have nothing so common in their mouth, as the we do nothing orderly and comely, but all things troublesomly and without order: and that we allow every man to be a priest, to be a teacher, and to be an Interpreter of the Scriptures.  
Moreover we say, that Christ hath given to his ministers power to bind, to loose, to open, to shut, and that the office of losing consisteth in this point, that the Minister should either offer by the preaching of the gospel the merits of Christ & full pardon, to such as have lowly & contrite hearts, and do unfeignedly repent them, pronouncing unto the same a sure & undoubted forgiveness of their sins, & hope of everlasting salvation. Or else that the minister, when any have offended their brother's minds with a great offence, & with a notable & open tault, whereby they have as it were banished and made themselves strangers from the common fellowship, and from the body of Christ, then after perfect amendment of such persons, doth reconcile them, and bring them home again, and restore them to the company and unity of the faithful. We say also that the minister doth execute the authority of binding and shutting, as often as he shutteth up the gate of the kingdom of heaven against the unbelieving and stubborn persons, denouncing unto them God's vengeance and everlasting punishment. Or else when he doth quite shut them out from the bosom of the Church by open ex-communication. Out of doubt, what sentence so ever the Minister of God shall give in this sort, God himself doth so well allow of it, that what soever here in earth by their means is loosed and bound, God himself will lose & bind, and confirm the same in heaven.  
And touching the keys wherewith they may either shut or open the kingdom of heaven, we with Chryso●●om say, they be the knowledge of the Scriptures: with Tertullian we say, they be the interpretation of the law: and with Eusebius we call them the word of God.  
Moreover that Christ's Disciples did receive this authority, not that they should hear private confessions of the people, and listen to their whisperings, as the comen Massing priests do every where now a days, and do it so, as though in that one point lay all the virtue and use of the keys: but to th'end they should go, they should teach, they should publish abroad the Gospel, and be unto the believing a sweet savour of life unto life, and unto the unbelieving and unfaithful, a savour of death unto death: and that the minds of godly persons being brought low by the remorse of their former life and errors, after they once begun to look up unto the light of the Gospel, and believe in Christ, might be opened with the word of God, even as a door is opened with a key. Contrary wise, that the wicked and wilful folk, and such as would not believe nor return into the right way, should be left still as fast locked and shut up, and as S. Paul sayeth, 
2. Tim. 1.  wax worse and worse. This take we to be the meaning of the keys: and that after this fashion men's consciences either to be opened or shut. We say that the priest in deed is judge in this case, but yet hath no manner of right to challenge an authority or power, 
De penitent dist. 1. cap. Verbum 〈◊〉  as saith Ambrose. And therefore our Saviour jesus Christ to reprove the negligence of the Scribes and Phariseis in teaching, did with these words rebuke them saying: Woe unto you Scribes and pharisees, 
Luk. ●●. Math. 2●.  which have taken away the keys of knowledge, and have shut up the kingdom of heaven before men. Seeing then the key whereby the way and entry to that kingdom of God is opened unto us, is the word of the Gospel and thexpounding of the Law and Scriptures, we say plainly, where the same word is not, there is not the key. And seeing one manner of word is given to all, and one only key belongeth to all, we say there is but one only power of all ministers, as concerning opening and shutting. And as touching the bishop of Rome, for all his Parasites state● ringlie sing in his ears those words, To the will I give the keys of the kingdom of heaven, (as though those keys were fit for him alone and for no body else) except he go so to work as men's consciences may be made pliaunte, and be subdued to the word of God, we deny that he doth either open or shut, or hath the keys at all. And although he taught and instructed the people (as would to God he might once truly do, and persuade himself it were at the least some piece of his duty) yet we think his key to be never a whit better or of greater force than other men's. For who hath severed him from the rest? who hath taught him more cunningly to open, or better to absolve then his brethren?  
We say that matrimony is holy and honourable in all sorts & states of persons, in the patriarchs, in the prophets, in the apostles, in holy martyrs, in the ministers of the Church, 
Chrystost. in epist. ad Tit●m Hom. 11.  and in bishops, and that it is an honest and lawful thing (as Chrysostom saith) for a man living in matrimony, to take upon him therewith the dignity of a bishop. 
Euseb li● Cap. 5. Nazianzin mono● de Basilie  And as Sozomenus saith of Spiridion: and as Nazianzen saith of his own father, that a good and diligent bishop doth serve in the ministery never the worse for that he is married, but rather the better, and with more ableness to do good. Further we say, that the same law which by constraint taketh away this liberty from men, and compelleth them against their wills to live single, is the doctrine of Dyvells, 
●. Tim. 4.  as Paul saith: and that ever since the time of this law, a wonderful uncleanness of life and manners in gods ministers, and sundry horrible enormities have followed, as the bishop of Augusta, as Faber, as Abbess Panormi●anus, as Latomus, as the Tripartite work which is annexed to the second Tome of the Councils, and other champious of the Pope's band, yea and as the matter itself and all histories do confess. For it was rightly said by Pius the second a bishop of Rome, 
●●●ina in 〈…〉.  that he saw many causes why wives should be taken away from priests, but that he saw many more, and more weighty causes why they ought to be restored them again.  
We receive and embrace all the Canonical Scriptures, both of the old and new Testament, giving thanks to our God, who hath raised up unto us that light which we might ever have before our eyes, ●●aste either by the subtlety of man, or by the snares of the devil we should be carried away to errors and lies. Also that these be the heavenly voices, whereby God hath opened unto us his will, and that only in them man's heart can have settled rest: that in them be abundantly and fully comprehended all things what soever be needful for our salvation, as Origene, Augustine, Chrysostom & Cyrillus have taught: That they be the very might and strength of God to attain to salvation: That they be the foundations of the Prophets and Apostles, whereupon is built the Church of God: That they be the very sure and infallible rule, wherbe may be tried whether the Church doth stagger or err, and whereunto all ecclesiastical Doctrine ought to be called to account: and that against these scriptures neither law nor ordinance, nor any custom ought to be hard, no though Paul his own self or an Angel from heaven should come and teach the contrary.  
Moreover we allow the sacraments of the Church, that is to say certain holy signs & ceremonies which Christ would we should use, that by them he might set before our eyes the mysteries of our salvation, and might more strongly confirm our faith which we have in his blood, and might seal his grace in our hearts. And those sacraments together with Tertullian, Origene, Ambrose, Augustin, Jerome, Chrysostom, basil, Dionysius, and other Catholic Fathers do we call figures, signs, marks or badges, prints, copies, forms, seals, signettes, similitudes, patterns, representations, remembrances, and memories. And we make no doubt together with the same Doctors to say, that those be certain visible words, seals of righteousness, tokens of grace: and do expressly pronounce, that in the Lord's supper, there is truly given unto the believing, the body and blood of the Lord, the flesh of the son of God, which quickeneth our souls, the meat that cometh from above, the food of inmortalitie, grace, truth, and life. And the supper to be the communion of the body and blood of Christ, by the partaking whereof we be revived, we be strengthened, and be fed unto immortality, & whereby we are joined, united, & incorporate unto Christ, that we may abide in him and he in us.  
Besides we acknowledge there be two sacraments, which we judge properly ought to be called by this name, that is to say Baptism, and the sacraments of thanks giving. For thus many we see were delivered and sanctified by Christ, and well allowed of the old fathers Ambrose and Augustine. We say that Baptism is a sacrament of the remission of sins, and of that washing which we have in the blood of Christ, and that no person which will profess Christ's name, ought to be restraigned or kept back therefrom: no not the very babes of Christians, forsomuch as they be borne in sin, and do pertain unto the people of God. We say that Eucharistia, the supper of the lord, is a sacrament, that is to wit, an evident token of the body and blood of Christ: wherein is set as it were before our eyes, the death of Christ and his resurrection, and what act so ever he did whilst he was in his mortal body, to th'end we may give him thanks for his death, and for our deliverance. And that by the often receiving of this sacrament, we may daily renew the remembrance of that matter, to th'intent we being fed with the body and blood of Christ, may be brought into the hope of the resurrection and of everlasting life, and may most assuredly believe, that the body and blood of Christ doth in like manner feed our souls, as bread and wine doth feed our bodies. To this bankett we think the people of God ought to be earnestly bidden, that they may all communicate among themselves, and openly declare and testify both the godly society which is among them, and also the hope which they have in Christ Ihesu. For this cause if there had been any which would be but a looker on, and abstain from the holy Communion, him did the old fathers & Bishops of Rome in the primative Church, 
Chrysost. ●● Ephe. hom.  before Private mass came up, excommunicate as a wicked person and as a Pagan. Neither was there any Christian at that time which did communicate alone whiles other looked on. 
Dis. 2. Ca Seculares.  For so did Calixtus in times past decree, that after the consecration was finished, all should communicate, except they had rather stand without the Church doors: 
De Consec. dist. 2. cap, Perasta.  because thus (saith he) did the Apostles apoincte, and the same the holy Church of Rome keepeth still.  
Moreover when the people cometh to the holy communion, the Sacrament ought to be given them in both kinds, for so both Christ hath commanded, and the apostles in every place have ordained, and all the ancient Fathers and Catholic bishops have followed the same. 
Conse. 〈◊〉. 2. Ca ●mperi.  And whoso doth contrary to this, he (as Gelasius saith) committeth sacrilege. And therefore we say, that our Adversaries at this day, who having violently thrust out and quite forbidden the holy Communion, do without the word of God, without the authority of any ancient Council, without any catholic Father, without any example of the primative Church, yea and without reason also, defend and maintain their private Masses and the mangling of the Sacraments, and do this not only against the plain express commandment and bidding of Christ, but also against all antiquity do wickedly therein, and are very Church robbers.  
We affirm that bread and wine are holy and heavenly mysteries of the body & blood of Christ, & that by them Christ himself being the true bread of eternal life, ●s so presently given unto us, as that by faith we verily receive his body and his blood. 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 dreamt in these later times, which yet could never agree among themselves of this their dream. For that was not Christ's meaning that the wheaten bread should lay apart his own nature, & receive a certain new divinity, but that he might rather change us (& to use Theophilactus words) might transform us into his body. 
johan. cap. 6.  For what can he said more plainly then that which Ambrose saith, 
De Sacra. lib. 4. cap. 4.  Bread & wine remain still the same they were before, & yet are changed unto 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 Theodorete saith, After the consecration, the mystical signs do not cast of their own proper nature: 
Dialogis & 2.  for they remain still in their former substance, form and kind. 
sermone infants. ●e consecrat. ●●st. 2. Cap. ●● mandu.  Or that which Augustine saith, That which ye see is the bread and Cup, 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 Cup is his blood. Or that which Origene saith: 
Origene in ●at. Hom. 15.  Bread which is sanctified by the word of God, as touching the material substance thereof, goeth into the belly and is cast out into the privy. Or that which Christ himself said, not only after the blessing of the cup, but after he had ministered the communion: I will drink no more of this fruit of the vine. It is well known that the fruit of the vine is wine, and not blood.  
And in spaeking thus, we mean not to abase the lords supper, or to teach that it is but a could ceremony only, & nothing to be wrought therein: (as many falsely slander us we the ache) For we 〈◊〉 that Christ doth truly and presently give his own self in his Sacraments: In baptism, that we may put him on: and in his supper, that we may eat him by faith & spirit, and may have everlasting life by his cross and blood. And we say not this is done slightly and couldely, but effectually and truly. For although we do not touch the body of Christ with teeth and mouth, yet we hold him fast and eat him by faith, by understanding, and by the spirit. And this is no vain faith which doth comprehend Christ: and that is not received with cold devotion, which is received with understanding, with faith, & with 〈◊〉 For Christ himself altogether is so offered & given us in these mysteries, that we may certainly know we be flesh of his flesh, and bone of his bones: and that Christ continueth in us, and we in 〈◊〉. And therefore in celebrating these mysteries, the people are to good purpose exhorted before they come to receive the holy communion, 
con dist. 1. Quando.  to lift up their hearts, & to direct their minds to heaven ward, because he is there, by whom we must be full fed and live. 
●● Obiecti. ●eodoreti.  cyril saith, when we come to receive these mysteries, all gross imaginations must quite be banished▪ The council of Nice, as is alleged by some in greek, plainly forbiddeth us to be basely affectioned, or bend toward the bread and wine which are set before us. And as Chrysostom very aptly writeth: 
●ysost. in 10 Corinth.  We say that the body of Christ is the dead carcase, and we ourselves must be the eagles▪ meaning thereby, that we must fly high if we will come unto the body of Christ. For this table as Chrysostom saith, is a table of Eagles and not of jeyes. 
● Co●. ●●●mini.  Cyprian also, This bread saith he, is the food of the soul, and not the meat of the belly. And Augustine, 
johan, ●●acta. 50.  How shall I hold him, saith he, which is absent? how shall I reach my hand up to heaven to lay hold upon him that sitteth there? He answereth, Reach thither thy faith, and then thou hast laid hold on him.  
We can not also away in our churches with the shows & sales, & buying & selling of Masses, nor the caring about & worshipping of bread, nor such other idolatrous and blasphemous fondness, which none of them can prove that Christ or his Apostles did ever ordain, or left unto us: and we justly blame the Bishops of Rome, who without the word of God, without the authority of the holy fathers, without any example of antiquity, after a new guise do not only set before the people that sacramental bread to be worshipped as God, but do also carry the same about upon an ambling horse, 
In libro de Ceremonij● Romanae Ecclesiae.  whither soever themselves journey, as in old time the Persians fire & the relics of the goddess Isis were solemnly carried about in procession, & have brought the sacraments of Christ to be used now as a stage play, & a solemn sight, to the end that men's eyes should be fed with nothing else but with mad gasinges and foolish gauds, in the self same matter wherein the death of Christ ought diligently to be beaten into our hearts, and wherein also the mysteries of our redemption ought with all holiness and reverence to be executed.  
Besides, where they say and sometime do persuade fools, that they are able by their Masses to distribute and apply unto men's commodity all the merits of Christ's death, yea although many times the parties think nothing of the matter, and understand full little what is done, this is a mockery, a Hethenyshe fancy, and a very toy. For it is our faith that applieth the death and cross of Christ to our benefit, and not the Act of the Massing priest. Faith had in the Sacraments (saith Augustine) doth justify, & not the sacraments. And Origene saith: Christ is the priest; 
●rigen. ad 〈…〉 cap. 3.  the propitiation and sacrifice, which propitiation cometh to every one by mean of faith. So that by this reckoning we say, that the sacraments of Christ without faith, do not once profit those that be alive, a great deal less do they profit those that be dead.  
And as for their brags they are want to make of their Purgatory, though we know it is not a thing so very late risen amongst them, yet is it no better than a blockyshe and an old wives devise. Augustine in deed sometime saith there is such a certain place: 
Augustin psal. 85. ● Enchiri● cap. 67. De C●●it 21. Cap. 2 Hypog●●.  sometime he denieth not but there may be such a one: sometime he doubteth, sometime again he utterly denieth it to be, and thinketh that men are therein deceived by a certain natural good will they bear their friends departed. But yet of this one error hath there grown up such a harvest of these massmongers, the Masses being sold abroad commonly in every corner, the Temples of God became shops to get money, and silly souls were persuaded that nothing was more necessary to be bought. indeed there was nothing more gainful for these men to sell.  
As touching the multitude of vain and superfluous ceremonies, we know that Augustin did grievously complain of them in his own time: 
〈◊〉. ●●a. 119.  and therefore have we cut of a great numbered of them, because we know that men's consciences were cumbered about them, and the Churches of God overladen with them. Nevertheless we keep still and esteem not only those ceremonies which we are sure were delivered us from the apostles, but some others too beside, which we thought might be suffered without hurt to the church of God, because we had a desire that all things in the holy congregation might (as Paul commandeth) be done with comeliness and in good order: but as for all those things which we saw were either very superstitious or unprofitable, or noisome, or mockeries, or contrary to the holy Scriptures, or else unseemly for honest or discrete folks, as there be an infinite numbered now a days where Papistery is used, these I say we have utterly refused without all manner exception, because we would not have the right worshipping of God any longer defiled with such follies.  
We make our prayers in that tongue which all our people, as meet is, may understand, to th'end they may (as Paul counseleth us) take common commodity by common prayer: even as all the holy Fathers and catholic Bishops both in the old and new Testament did use to pray themselves, & taught the people to pray to; least as Augustin saith like parrottes and ousells we should seem to speak that we understand not.  
Neither have we any other Mediator and Intercessor, by whom we may have access to God the Father, then jesus Christ, in whose only name all things are obtained at his Father's hand. But it is a shameful part and full of infidelity that we see every where used in the Churches of our adversaries, not only in that they will have innumerable sorts of mediators, and that utterly without the authority of God's word. So that, 
●e▪ ca 2 ●.  as jeremy saith, the Saints be now as many in numbered, or rather above the numbered of the Cities: & poor men cannot tell to which Saint it were best to turn them first. And though there be so many as they cannot be told, yet every one of thē●hath his peculiar duty and office assigned unto him of these folks, what thing they ought to ask, what to give▪ and what to bring to pass: but besides this also, in that they do not only wickedly, but also shamelessly call upon the blessed virgin Christ's mother, 
●●dus.  to have her remember that she is a mother, and to command her son, and to use a mother's authority over him.  
We say also, that every person is borne in sin, and leadeth his life in sin: that no body is able truly to say, his heart is clean. That the most righteous person is but an unprofitable servant: That the law of God is perfit, and requireth of us perfect and full obedience: That we are able by no means to fulfil that law in this worldly life: That there is no one mortal creature which can be justified by his own deserts in god's sight, and therefore that our only succour and refuge is to fly to the mercy of our Father by jesus Christ, and assuredly to persuade our minds, that he is the obtayner of forgiveness for our sins. And that by his blood all our spots of sin be washed clean: That he hath pacified and set at one all things by the blood of his Cross: That he by the same one only Sacrifice which he once offered upon the Cross, hath brought to effect and fulfilled all things, and that for that cause he said when he gave up the Ghost, It is finished▪ as though he would signify that the price and ransom was now full paid for the sin of all mankind. If there be any then that think this sacrifice not sufficient, let them go in God's name and seek an other that is better. We verily, because we know this to be the only sacrifice, are well content with it alone, and look for none other: and forasmuch as it was to be offered but once, we command it not to be renewed again. And because it was full & perfit in all points and parts, we do not ordain in place thereof any continual succession of offerings.  
Besides, though we say we have no meed at all by our own works and deeds, but appoint all the mean of our salvation to be in Christ alone, yet say we not that for this cause men ought to live loosely and dissolutely: nor that it is enough for a Christian to be baptized only and to believe, as though there were nothing else required at his hand, for true faith is lively, and can in no wise be idle. Thus therefore ●ea●he we the people, that God hath called us not to follow ry●t and wantonness, but as Paul saith, unto good works, to walk in them. That God hath plucked us out from the power of darkness to serve the living God: to cut away all the remnants of sin, and to work our salvation in fear and trembling, that it may apere how that the Spirit of sanctification is in our bodies, and that Christ himself doth dwell in our hearts.  
To conclude, we believe that this ourself same flesh wherein we live, although it die and come to dust, yet at the last day it shall return again to life by the means of Christ's spirit which dweleth in us, and that then verily whatsoever we suffer here in the mean while for his sake, Christ will wipe from of our eyes all tears & lamentation, & that we through him shall enjoy everlasting life, and shall for ever be with him in glory. So be it.  
Behold these are the horrible heresies for the which a good part of the world is at this day condemned by the Bishop of Rome, and yet were never heard to plead their cause. He should have commenced his suit rather against Christ, against the Apostles, and against the holy fathers. For these things did not only proceed from them, but were also appointed by them: except perhaps these men will say (as I think they will in deed) that Christ hath not instituted the holy Communion to be divided amongst the faithful: Or that Christ's apostles and the ancient fathers have said Private masses in every corner of the Temples, now ten, now twenty togethers in one day: Or that Christ and his apostles banished all the common people from the Sacrament of his blood: or that the thing which themselves do at this day every where, and do it so as they condemn him for an heretic which doth otherwise, is not called of Gelasius their own doctor plain sacrilege: or 〈◊〉 these be not the very words of Ambrose, Augustine, Gelasius, Theodorete, Chrysostom, & Origene, The bread and wine in the Sacraments remain still the same they were before: The thing which is seen upon the holy table, is bread: there ceaseth not to be still the substance of bread and nature of wine: the substance and nature of bread are not changed: the self same bread as touching the material substance, goeth into the belly, and is cast out into the pryveis: Or that Christ, the Apostles, and holy fathers prayed not in that tongue which the people might understand: Or that Christ hath not performed all things by that one offering which he once offered: or that the same Sacrifice was imperfect, and so now we have need of an other. All these things must they of ne●cessitie say, unless perchance they had rather lay thus, that all law and right is locked up in the treasury of the Pope's breast, and that as once one of his southinge pages and clawbacks did not stick to say, the Pope is able to dispense against the Apostles, against a council, & against the Canons & rules of the apostles, 
●●st. 36, lect. in Gl●s●.  and that he is not bound to stand neither to the examples, nor to the ordinunaces, 
distinct. 82. Presbyter.  nor to the laws of Christ. We for our parts have learned these things of Christ, of the Apostles, of the devout fathers, and do sincerely and with good faith teach the people of God the same. Which thing is the only cause why we at this day are called heretics of the chief prelate's (no doubt) of Religion. O immortal God, hath Christ himself then, the Apostles & so many Fathers, all at once gone a stray? were than Origene, Ambrose Augustin, Chrysostom, Gelasius, Theodoret, forsakers of the catholic faith? was so notable a consent of so many ancient bishops and learned men nothing else, but a conspiracy of heretics? Or is that now condemned in us, which was then commended in them? Or is the thing now by alteration only of men's affection suddenly become shismatique, which in them was counted catholic? Or shall that which in times past was true, now by and by, because it liketh not these men, be judged false? Let them then bring forth another Gospel, and let them show the causes why these things which so long have openly been observed, and well allowed in the Church of God, ought now in th'end be called in again. We know well enough, that the same word which was opened by Christ, & spread abroad by the Apostles is sufficient, both our salvation and all truth to up hold & maintain, and also to confound all manner of heresy. By that Wo●d only do we condemn all sorts of the old heretics, whom these men say we have called out of hell again▪ As for the Arrians, the Eutychians, the Marcionites, the Ebionites, the Valentinians, the Carpocratians; the Tatians, the novatians, and shortly all them which have had a wicked opinion either of God the Father or of Christ, or of the holy Ghost, or of any other point of Christian Religion▪ for so much as they be confuted by the Gospel of Christ, we plainly pronunce them for detestable and cast away persons, and defy them even unto the devil. Neither do we leave them so, but we also severely and straightly hold them in by lawful and politic punishments, if they fortune to break out any wher● and bewray themselves.  
In deed we grant that certain new and very strange sects, as the anabaptists, Libertines, Menenians, & Zuenkfeldians have been stirring in the world eversence the Gospel did first spring. But the world seeth now right well, thanks be given to our God, that we neither have bred nor taught, nor kept up these monsters. In good fellowship I pray the whosoever thou be, read our books, they are to be sold in every place● What hath there ever been written by any of our company, which might plainly bear with the madness of any of those heretics? Nay I say unto you, there is no country at this day so free from their pestilent infections, as they be wherein the gospel is freely and commonly taught. So that if they weigh the very matter with earnest and upright advisement, this thing is a great argument, that this same is the very truth of the Gospel which we do teach. For lightly neither is cockle wont to grow without the wheat, nor yet the chaff without the corn. For from the very Apostles times, who knoweth not how many heresies did rise up even together, so soon as the Gospel was first spread abroad? Who ever had heard tell of Simon, Menander, Saturninus, Basilides, Carpocrates, Cherinthus, Ebion, Valentinus, Secundus, Marcos●us, Colorbasius, Heracleo, Lucianus, and Severus, before the Apostles were sent abroad? But why stand we reackoninge up these? Epiphanius rehearseth up four score sundry heresies, and Augustine many more, which did spring up even together with the Gospel. What then? was the Gospel therefore not the Gospel, because heresies sprang up withal? or was Christ therefore not Christ? And yet as we said, doth not this great crop and heap of heresies grow up amongst us, which do openly a broad and frankly teach the Gospel? These poisons take their beginnings, their encreasinges and strength amongst our Adversaries, in blindness and in darkness, amongst whom truth is with tyranny and cruelty kept under, and cannot be heard but in corners and secret meetings. But let them make a proof, let them give the Gospel free passage, let the truth of jesus Christ give his clear light and stretch forth his bright beams into all parts, and then shall they forthwith see how all these shadows straight will vanish and pass 〈◊〉 at the light of the Gospel, even as the thi●h mist of the night consumeth at the light of the sun. For whilst these men sit still and make merry, and do nothing, we continually repress and put back all those heresies, which they falsely charge us to nourish and maintain.  
Where they say that we have fallen into sundry sects, and would be called some of us Lutherians, some of us zwinglians, and cannot yet well agree among ourselves touching the whole substance of doctrine, what would these men have said, if they had been in the first times of the Apostles and holy Fathers, when one said: I hold of Paul, an other I hold of Cephas, an other I hold of Apollo: when Paul did so sharply rebucke Peter: when upon a falling out Barnabas departed from Paul: when as Origene mentioneth, the Christians were divided into so many 〈◊〉, as that they kept no more but the name of Christians in common among them, being in no manner of thing else like to Christians, when as Socrates saith, for their dissensions and sun dry sects they were laughed and jested at openly of the people in the common gameplayes, when as Constantine the Emperor affirmeth, there were such a number of variances and brawlings in the church, that it might justly seem a misery far passing all the former miseries? when also Theophilus, Epiphanius, Chrysostom, Augustine, Rufine, Jerome, being all Christians, being all Fathers, being all catholics, did strive one against an other, with most bitter and remediless contentions without end? When as saith Nazianzene, the parts of one body were consumed and wasted one of an other? when the East part was divided from the West, only for leavened bread, and only for keeping of Easter day, which were in did no great matters to be strived for? And when in all Counsels 〈◊〉 Credes and new decrees continually were devised? what would these men (from ye) have said in those days? which side would they specially then have taken, and which would they then have forsaken? which Gospel would they have believed? whom would they have accounted for heretics, and whom for Catholics? And yet what a stir and revel keep they at this time upon two poor names only Luther and Zwinglius, because these two men do not yet fully agree upon some one point, therefore would they needs have us think, that both of them were deceived, that neither of them had the Gospel, & that neither of them taught the truth aright. But good God, what manner of fellows be these, which blame us for disagreeing, and do all they themselves, ween you, agree well together? Is every one of them fully resolved what to follow? hath there been no strifes, no debates amongst them at no time & why then do the Scotistes and Thomists about that they call meritum congrui, & meritum condigni, no better agree together? Why agree they no better among themselves concerning original sin in the blessed virgin: concerning a solemn vow, and a single vow? Why say the canonists that auricular confession is appoineted by the positive law of man, and the Schoolmen contrary wise, that it is appointed by the law of God? Why doth Albertus Pius dissent from Caietanus? why doth Thomas dissent from Lomb●rdus, Scotus ●rom Thomas, Occanus from Scotus, Alliensis from Occanus: And why do the Nominalis disagree from the reals? And yet say I nothing of so many diversities of friars and monks, how some of them put a great holiness in eating of Fish, and some in eating of herbs: some in wearing of shows, and some in wearing of sandals: some in going in a linen garment, and some in a woollen: some of them called whit, some black: some being shaven broad, and some narrow: some stalking abroad upon patens, some barefooted: some girt, and some ungert? They ought iwis to remember how there be some of their own company which say, that the body of Christ is in his supper naturally: 
Stepha. 〈◊〉 in Di●ol●● Sophistic 〈◊〉 Richard 〈◊〉 Smith.  Contrary other some of the self same company deny it to be so: Again that there be other of them which say, the body of Christ in the holy Communion is rend and torn with our teach, 
De consec Recant. Pe● Scholae, & Gloze. 〈◊〉.  and some again that deny the same. Some also of them there be, which writ that the body of Christ is quantum in Eucharistia, That is to say, hath his perfit quantity in the Sacrament: Some other again say nay. That there be others of them which say, Christ did consecrate with a certain divine power, 
Thomas Aquinas  some that he did the same with his blessing, some again that say he did it with uttering five solemn those words, and some with rehearsing the same words afterward again. Some will have it that when Christ did speak those five words, the material wheaten bread was pointed by this demonstrative Pronoune, 
Stephanus gardener  hoc: Some had rather have that a certain vagum individuum, as they term it, was meant there by. Again, others there be that say, 
〈◊〉. dist. Glosa.  dogs and mice may truly and in very deed eat the body of Christ: 
〈◊〉. Sent. ●hol●.  and others again there be that steadfastly deny it. There be others which say, that the very accidents of bread and wine may nuryshe: others again there be which say, how that the substance of the bread doth return again. What need I say more? it were over long and tedious to reckon up all things, so very uncertain and full of controversies is yet the whole form of these men's religion and doctrine, even amongst themselves, from whence it did first springe and begin. For hardly at any time do they well agree between themselves, except it be peraduentur as in times past the pharisees and Saducees or as Herod and pilate did accord against Christ. They were best therefore to go and set peace at home rather among theeir own selves. Of a truth, unity and concord doth best become Religion, yet is not unity the sure and certain mark whereby to know the Church of God. For there was the greatest consent that might be amongst them that worshipped the Golden calf, and among them which with one voice jointly cried against our Saviour jesus Christ, Crucify him. Nother because the Corinthians were unquieted with private dissensions, or because Paul did square with Peter, or Barnabas with Paul: or because the Christians upon the very beginning of the Gospel were at mutual discord, touching some one matter, may we therefore think there was no church of God amongst them▪ And as for those persons whom they upon spite call Zwinglians and Lutherians, in very deed they of both sides be Christians, good friends & brethren. They vary not betwixt themselves upon the principles and foundations of our religion, nor as touching God nor Christ nor the holy Ghost, nor of the means to justification; nor yet everlasting life, but upon one only question, which is neither weighty nor great: neither mistrust we or make doubt at all, but they will shortly be agreed. And if there be any of them which have other opinion than is meet, we doubt not but or it be long, they will put apart all affections and names of parties, and that God will reveal it unto them: so that by better considering & searching out of the matter, as once it came to pass in the Council of Calcedone, all causes & seeds of dissension shall be thoroughly plucked up by the root, and be buried and quite forgotten for ever. which God grant.  
But this is the most grievous and heavy case that they call us wicked and ungodly men, and say we have thrown away all care of religion. Though this ought not to trouble us much, whiles they themselves that thus have charged us, know full well how spiteful and false a saying it is: for justine the martyr is a witness how that all Christians were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb●● lib. 4.  that is Godless, assoon as the Gospel first began to be published, and the name of Christ to be openly declared. And when Polycarpus stood to be judged, the people stirred up the Precedent to slay and murder all them which professed the Gospel, with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is to say, Rid out of the way these wicked and Godless creatures. And this was not because it was true that the Christians were Godless, but because they would not worship stones and stocks, which were then honoured as God. The whole world seeth plainly enough already, what we and ours have endured at these men's hands for religion and our only Gods cause. They have thrown us into prison, into water, into fire, & ha●● imbrued themselves in our blood, no● because we were either adulterers or robbers, or murderers, but only for tha● we confessed the Gospel of jesus Christ, and put our confidence in the living God. And for that we complained to justly and truly (Lord thou knowest) that they did break the law of God for their own most vain traditions: And that our Adversaries were the very foes to the Gsopel, and enemies to Christ's cross, who so wittingly and willingly did obstinately despise God's commandments. Wherefore when these men saw they could not rightly find fault with our doctrine, they would needs pick a quarrel, and inveigh & rail against our manners, surmisinge how that we do condemn all well doings, how we set open the door to all licentiousness and just, and lead away the people from all love of virtue. And in very deed the life of all men, even of the devoutest and most Christian, both is and evermore hath been such, as one may always had some lack, even in the very best and purest conversation. And such is the 〈◊〉 of all creatures unto evil, and the readiness of all men to suspect, that the things which neither have been done, nor once meant to be done, yet may be easily both heard and credited for true. And like as a small spot is soon spied in the neatest and whitest garment, even so the least stain of dishonesty is easily found out in the purest & sincerest life. Neither take we all them which have at this day embraced the doctrine of the Gospel to be Angels, and to live clearly without any mote or wrinkle: nor yet think we these men either so blind, that if any thing may be noted in us, they are not able to perceive the same even through the least erevie, nor so friendly that they will construe aught to the best: nor yet so honest of nature nor courteous, that they will look back upon themselves, and weigh our fashions by their own. If so be we list to search this matter from the bottom: we know in the very Apostle times there were Christians, through whom the name of the Lord was blasphemed and evil spoken of among the Gentiles. Constantius the Emperour● be waileth, as it is written in Sos●menus, how that many waxed worse after the● had fallen to the religion of Christ. And Cyprian in a lamentable Oration setteth out the corrupt manners in his time▪ The wholesome discipline, 
Cyprian de ●apsis.  saith he, which the Apostles left unto us, hath idleness and long rest now utterly marred, every one studied to increase his livelihood, and clean forgetting either what they had done before, whiles they were under the Apostles, or what they ought continually to do having received the faith: they earnestly laboured to make great their own wealth with an unsatiable desire of covetousness. There is no devout religion, saith he, in priests, no sound faith in ministers, no charity showed in good works, no form of Godliness in their conditions, men are become effeminate, and women's beauty is counterfeited. And before his days, said Tertullian, O how wretched be we which are called Christians at this time? For we live as Heathens, under the name of Christ. And without reciting of many more writers, Gregory Nazianzene speaketh this of the pitiful state of his own time: We saith he, are in hatred among the Heathen for our own vices sake, we are also become now a wonder not alone to Angels and men, but even to all the ungodly. In this case was the Church of God when the Gospel first began to shine, and when the fury of tyrants was not as yet cooled, nor the sword taken of from the Christians necks. Surely it is no new thing that men be butt men, although they be called by the name of Christians.  
But will these men I pray you think nothing at all of the selves, whiles they accuse us so maliciously? & whiles they have leisure to behold so far of, and see both what is done in germany and in England? Have they either forgotten, or can they not see what is done at Rome? Or be they our accusers, whose life is such, as no man is able to make mention thereof but with shame and uncomeliness? Our purpose here is not to take in hand at this present to bring to light and open to the world those things which were meet rather to be hid and buried with the workers of them, It besemyth neither our Religion, nor our modesty, nor our shamefastness. But yet he which giveth commandment that he should be called the vicar of Christ and the head of the Church, who also hearith that such things be done at Rome, who seeth them, who suffereth them (for we will go no further) he can easily consider with him self what manner of things they be. Let him on God's name call to mind, let him remember that they be of his own canonists, which have taught the people that fornication between single folk is not sin (as though they had fet that doctrine from Mitio in Terence) whose words be: 
johan. de magist. D● temperā●  It is no sin (believe me) for a young man to haunt harlots. Let him remember they be of his own which have decreed, that a priest ought not to be put out of his cure for fornication. 
3.4.7 la●● Extra. de bigamis Quia, circ  Let him remember also how Cardinal Campegius, Albertus Pighius and others many more of his own, have taught that the priest which keepeth a Concubine, doth live more holily and chastely, than he which hath a wife in matrimony. I trust he hath not yet forgotten, that there be many thousands of common harlots in Rome: and that himself doth gather yearly of the same harlots upon a thirty thousand Ducats by ●he way of an annual pension. Neither can he forget how himself doth maintain openly brothels houses, and by a most filthy lucre doth filthelye and lewdelye serve his own lust. Were all things then pure and holy in Rome, when Johan a woman rather of perfect age than of perfect life, was Pope there, & bore herself as the head of the Church? And after that for two whole years in that holy Sea, 
●he image this woman Pope ●ng in tra●l, ●s yet be seen Rome.  she had played the naughty Pack, at last going in procession about the City, in the sight of all the Cardinals and bishops fell in travail openly in the streets?  
But what need one rehearse Concubines and Bawds, as for that is now an ordinary, and a gainful sin at Rome. For harlots sit there now a days, 
Gen. 38.  not as they did in times passed without the City walls, and with their faces hid and covered, but they dwell in palaces and fair houses: they stray about in Court and market, 
〈◊〉 concilio. ●lect. Card. 〈◊〉. 1.  and that with bare and open face: as who say they, may not only lawfully do it, but aught also to be praised for so doing. What should we say any more of this? their vicious and abominable life is now thoroughly known to the whole world. bernard writeth roundly and truly of the Bishop of Rome's house, 
De consid. ad Eugeni●  yea and of the Bishop of Rome himself. Thy Palace sayeth he, taketh in good men, but it maketh none: naughty persons thrive there, and the good appayre and decay. And who soever he were which wrote the Tripartite work annexed to the Council Lateranense, saith thus, So excessive at this day is the riot aswell in the Prelates and bishops, as in the Clerks and priests, that it is horrible to be told. But these things be not only grown in ure and so by custom and continual time well allowed, as all the rest of their doings in manner be, but they are now waxed old and rotten ripe. For who hath not heard what a heinous act Peter A●oisius, Pope Paul the thirds son committed against C●●mus Cherius the bishop of Fauense● what john Casus archbishop of Beneventanus the Pope's Legate at Venyce wrote in the commendation of a most abominable filthiness, and how he set forth with most lothesom words & wicked eloquence, the matter which ought not once to proceed out of any bodies mouth. To whose ears hath it not come, that N. Diasius a Spaniard, being purposely sent from Rome into Germany, did shamefulie and divilishlie murder his own brother john Diasius, a most innocent and a most godly man, only because he had embraced the Gospel of jesus Christ, and would not return again to Rome?  
But it may chance, to this they will say: These things may sometime happen in the best governed common wealth, yea and against the Magistrates wills: and beside, there be good laws made to punish such. I grant it be so: but by what good laws (I would know) have ●hese great mischiefs been punished amongst them? Petrus Aloisius after he had done that notorious Act that I spoke of, was always cherished in his father's bosom Pope Paul the third, and made his very darling. Diasius after he had murdered his own brother, was delivered by the Pope's means, to th'end he might not be punished by good laws. john Casus Archiepus Beneventarius is yet alive, yea and liveth at Rome, even in the eyes and sight of the most holy Father. They have put to death infinite numbers of our brethren, only because they believed truly and sincere●ie in jesus Christ. But of that great and foul numbered of harlots, fornicators, Adulterers, what one have they at any time (I say not killed) but either excommunicate, or once attached? Why? volunteousnesse, adultery, rybaudrie, whoredom, murdering of kin, incest, and others more abominable parts, are not these counted sin at Rome? Or if they be sin, ought Christ's vicar, Peter's successor, the most holy Father, so lightly and ●lytely bear them as though they were no sin, and that in the City of Rome, and in that principal tower of all holiness?  
O holy Scribes and Pharisees, which knew not this kind of holiness. O what holiness, what a Catholic 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 openly: they made not a yearly revenue and profit of harlots: they suffered no common Adulterers and wicked Murderers to go unpunished. They did not receive them into their entire familiarity, into their Council, into their house hold, nor yet into the company of Christian men. These men ought not therefore so unresonablie to triumph against our living. It had been more wisdom for than, either first to have proved good their own life before the world, or at least to have ●●●ked it a little more cunningly. For we do use still the old and ancient laws (and as much as men may do in the ma●ers used at these days, when all things are so wholly corrupt) we diligently and earnestly put in execution th'ecclesiastical discipline: we have not comen brothel houses of strumpettes, nor yet flocks of concubines, nor herds of harlot haunters. Neither do we prefer adultery before matrimony, neither do we exercise beastly sensuality. Neither do we gather ordinary rents and stipends of stews, nor do suffer to escape unpunished incest and abominable naughtiness, nor yet such manquellers as the Aloisrans, Casians, and Diasians were. For if these things would have pleased us, we needed not to have departed from these men's fellowship, amongst whom such enormities be in their chief pride and price. Nother▪ needed we for leaving them to run into the hatred of men, and into most wilful dangers. Paul the fourth not many months since, had at Rome in prison certain Augustine friars, many bishops, and a great numbered of other devout men, for Religion sake, he racked them and tormented them: to make them confess, he left no means unassayed. But in th'end how many brothels, how many whoremongers, how many adulterers, how many incestuous people could he find of all those? Our God be thanked, although we be not that men we ought & profess to be, yet whosoever we be, compare us which these men, & even our own life & innocency will soon prove untrue, & condemn their malicious surmises. For we exhort the people to all virtue and well doing, not only by books and preachings, but also which our examples and behaviour. We also teach that the Gospel is not a boasting or bragging of knowledge, but that it is the law of life, 
〈◊〉 Apoll 〈…〉  & that a Christian man (as Tertullian saith) ought not to speak honourably, but aught to live honourably: nor that they be the hearers of the law, but the doers of the law, which are justified before God.  
Besides all these matters wherewith they charge us, they are want also to add this one thing, which they enlarge with all kind of spitefulness: that is, that we be men of trouble, that we pluck the sword and Sceptre out of kings hands: that we ar●●e the people, that we overthrow judgement places, destroy the laws, make havoc of possessions, seek to make the people Princes, turn all things upside down: and to be short, that we would have nothing in good frame in a common wealth. Good lord, how often have they set on fire Princes hearts with these words, 
〈◊〉. ho Apollo● ca 1.2.3.  to th'end they might quench the light of the Gospel in the very first appearing 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 think he saw his deadly enemy, as often as he saw any of us. Surely it should exceedingly grieve us to be so maliciously accused of most heinous treason, unless we knew that Christ himself, the Apostles, and a numbered of good and Christian men were in time passed blamed and envied in manner for the same faults. For although Christ taught they should give unto Cesar that which was Caesar's, yet was he charged with sedition in that he was accused to devise some conspiracy and to covet the kingdom. And hereupon they cried out with open mouth against him in the place of judgement, saying: If thou let this man scape, thou art not Caesar's friend.  
And though the Apostles did likewise evermore & steadfastly teach, the Magistrates ought to be obeyed, the every soul ought to be subject to the higher powers, not only for scare of wrath & punishment, but even for conscience sake, yet bear they the name to disquiet the people, and to stir up the multitude to rebel. After this sort did Haman specially bring the nation of the jews into the hatred of the king Assuerus, 
In the book of Hes●●  b●cause, said he, they were a rebellious & stubborn people, & despised the ordinances and commaundimentes of princes. Wicked king Achab said to Elie the Prophet of God, 
3.0 Reg. 1 ●●  It is thou that troublest Israel. Amasias the priest at bethel laid a conspiracy to the prophet Amos charge before king jeroddam saying, See, 
Amos. ●.  Amos hath made a conspiracy against thee in the midst of the house of Israel. To be brief: Tertullian saith, this was the general accusation of all Christians whiles he lived, 
In Apol● cap. 37.  that they were traitors, they were rebels, and the enemies of mankind. Wherefore if now a days the truth be likewise evil spoken of, and being the same truth it was then, if it be now like despitefully used as it was in times past, though it be a grievous and unkind dealing, yet can it not seem unto us a new or an unwonted matter. Forty years agone and upward, was it an easy thing for them to devise against us these accursed speeches & other sorer than these, when in the midst of the darkness of that age first began to springe and to give shine, some one glimmering beam of truth unknown at that time and unheard of, when also Martin Luther & Hulderike Zwinglius being moste excellent men, even sent of God to give light to the whole world, first came unto the knowledge and preaching of the Gospel, whereas yet the thing was but new, and the success thereof uncertain: and when men's minds stood doubtful and amazed, and their ears open to all slanderous tales: and when there could be imagined against us no fact so dete●●able, but the people than would soon believe it for the novelty and strangeness of the matter. For so did Syminachus, so did Celsus, so did julianus, so did Porphirius the old foes to the gospel attempt in times past to accuse all Christians of sedition and treason, before 〈◊〉 ●epute or People were able to 〈◊〉 who those Christians were, what 〈◊〉 professed, what they believed, or what was their meaning.  
But now sithence our very enemies do see and cannot deny, but we ever in all our words and writings have diligently put the people in mind of their duty, to obey their Princes and Magistrates, ye though they be wicked: For this doth very trial and experience sufficiently teach, and all men's eyes, whosoever and wheresoever they be, do well enough see and witness for us, it was a soul part of them to charge us with these things: and seeing they could find no n●w and late faults, therefore to seek to procure us envy only with stolen and out worn lies. We give our lord God thanks, whose only cause this is, there hath yet at no time been any such example in all the Realms, Dominions and common weals which have reccived the Gospel. For we have overthrown no kingdom, we have decayed n● man's power or right, we have disordered no common wealth. There continuin their own accustomed state and ancient dignity the Kings of our country of England, the Kings of Denmark, the Kings of Sovetia, the Dukes of Saxony, the Counties Palatine, the Marquesies of Brandeburgh, the Lansgraves of Hessia, the common wealths of the Helvetians and Rhe●ians, and the free cities, as Argentine, Basil, Frankforde, Vline, August and Nor●enberge, do all I say abide in the same authority and estate wherein they have been heretofore, or rather in a much better, for that by means of the Gospel they have their people more obedient unto them. Let them go I pray you into those places where at this present through God's goodness the Gospel is taught, where is there more majesties where is there less arrogancy and tirrannye? where is the Prince more honoured? where be the people less 〈…〉 hath there at any time the 〈◊〉 wealth or the Church been 〈◊〉? Perhaps ye will say, 〈◊〉 the first beginning of this 〈◊〉 the common sort every where 〈◊〉 to rage and to rise throughout 〈◊〉. allow it were so, yet Martin Luther the publisher and setter 〈◊〉 of this doctrine, did write 〈◊〉 behementlye and sharply against them, and reclaimed them home to 〈◊〉 and obedience.  
But whereas it is wont sometime to be objected, by persons wanting skill, 〈◊〉 the Helvetians change of 〈◊〉 and killing of Leopoldus the duke of Austria, and restoring by force their Country to liberty, that was done as 〈◊〉 playtielye by all stories, for 〈◊〉 hundredth and threescore years past or above, under Boniface the ●ight, when the authority of the Bishop of Rome was in greatest solitie, about two hundredth years before Hulderike Zuinglius either began to teach the Gospel, or yet was borne. And ever sen●e that time, they have had all things still and quiet, not only from foreign enemies, but also from civil dissension. And of it were a sin in the Helvetians to deliver their own country from foreign government, specially when they were so proudly and tyrannoullye oppressed, yet to burden us with other men's faults, or them with the faults of their forefathers, is against all right and reason.  
But O immortal God, and will the bishop of Rome accuse us of treason? will he teach the people to obey and follow their Magistrates? or hath he any regard at all of the Majesty of Princes? why doth he then as none of the old bishops of Rome heretofore ever did, suffer himself to be called of his flatterers, 
August. ●teuehu●, Antonius' 〈◊〉 Rosellio  Lord of Lords, as though he would have all 〈◊〉 and Princes, who and what 〈…〉 they are, to be his underlings? 〈◊〉 doth he vaunt himself to be 〈◊〉 all kings, and to have kyngelye 〈◊〉 over his Subjects? why 〈◊〉 he all emperors & princes to swear 〈…〉 and true obedience? Why 〈…〉 that the emperors 〈◊〉 is a thowsandfould inferior to him and for this reason, 
De Maior & obedi, Solite.  specially because God hath made two lights in the heaven, 
De mayor▪ & obed en unam sact●  and because heaven and 〈◊〉 were created not at two beginnings, but at on. Why hath he and his comp●tes (like anabaptists and 〈◊〉, to th'end they might run on more licentiously and carlessly) shaken of the yoke, and exempted themselves from being under all devil power? why hath he his Legates (asmuch to say as most s●●tle spies) lying in wait in all 〈◊〉 Courts, councils, and privy 〈◊〉? why doth he, when he ly●●, 〈◊〉 Christian Princes one against an other, and at his own pleasure trouble the whole world with debate and discord? why doth he excommunicate and command to be taken as a heathen and a Pagan any Christian prince that renounceth his authority? and why promiseth he his Indulgences & his pardons largely to any that will (what way soever it be) kill any of his enemies? Doth he maintain Empires and kingdoms? Or doth he once desire that common quiet should be provided for? You must pardon us good Reader, though we seem to utter these things more bitterly and bitingly then it becometh Divines to do. For both the shamfulnes of the matter, and the desire of rule in the bishop of Rome is so exceeding and outrageous, that it could not well be uttered with other words, or more mildly. For he is not ashamed to say in open assembly, 
men●. 5. Concilio. enmensi.  that all jurisdiction of all kings doth depend upon himself. And to feed his ambition & greediness of rule, 
〈…〉  hath he pulled in pieces the Empire of Rome, and hered and rend whole Christendom 〈◊〉 falsely and trenterouslie also did he release the Romans, the Italians, & him 〈◊〉 to, of the oath whereby they and he 〈◊〉 straightly bound to be true to the Emperor of Grecia, and stirred up the emperors subjects to forsake him, and taking Carolus Martellus out of France into Italy, made him Emperor: such a thing as never was seen before. He put Ch●perieus the French king, 
Zacharia papa.  being no evil prince, beside his realm, only because he fancied him not, and wrongfully placed Pippin in his room. Again, after he had cast out king Philip, if he could have brought it so to pass, he had determined & appointed the kingdom of France to Albertus' king of Romans. He utterly de●●oied the state of the most flourishing city & common weal of Florence his own native country, 
Clemens papa. 7.  & brought it out of a free & peaceable state, to be governed at the pleasure of on man: 
Idem Cl●  he brought to pass by his procurement the whole Savoy on the one side was miserably spoiled by Themperor Charles the fifth, and on the other side by the French king, so as the unfortunate duke had scant one City left him to hide his head in. We are cloyed with examples in this behalf, and it should be very tedious to reckon up all the notorious deeds of the Bishops of Rome. Of which side were they, I beseech you, which poisoned Henry Themperor, even in the receiving of the sacrament? which poisoned Victor the Pope, even in the receiving of the Chalice? which poisoned our king john king of England in a drinking cup? whosoever at least they were, and of what sect soever, I am sure they were neither Lutherians, nor Zwinglians. What is he at this day, which alloweth the mightiest Kings and monarchs of the world to kiss his blessed feet? What is he that commandeth the Emperor to go by him at his horse bridle, and the French king to hold his stirrup? Who hurled under his table Frances Dandalus the duke of ●enice King of Creta and Cypress, 
S●hellie●●  fast bound with chains, to feed of bones among his dogs? Who set the Imperial crown upon the Emperor Henry the sixthies head, not with his hand but with his foot, 
Coelestin ●d papa.  and with the same foot again cast the same crown of, saying withal: he had power to make Emperors, and to unmake them again at his pleasure? Who put in arms Henry the son against Themperor his father Henry the fourth, 
Hildebram papa.  and wrought so that the Father was taken prisoner of his own son, and being shorn and shamfullye handled, was thrust into a monastery, where with hunger & sorrow he dived away to death? Who so ilfavoredlye and monstrously put the Emperor frederic's neck under his feet, 
Innocenti● papa. 3.  and as though that were not sufficient, added further this text out of the Psalms: Thou shalt go upon the Adder and corkatrice, and shalt tread the Lion and Dragon under thy feet? Such an example of scorning and contemning ● Prince's majesty, as never before this was heard tell of in any remembruance, except I ween, either of Tamerlanes' the king of Scythia a wild and barbarous creature, or else of Sapor king of the Persians. All these notwithstanding were Popes, all Peter's successors, all most holy fathers, whose several words we must take to be as good as several Gospels. If we be counted traitors which do honour our Princes, which give them all obedience as much as is due to them by Gods word, and which do pray for them, what kind of men than be these, which have not only done all the things before said, but also allow the same for specially well done? Do they then either this way instruct the people as we do, to reverence their magistrate: or can they with honesty appeach us as seditious persons, breakers of the common quiet, and despisers of prince's majesty?  
Truly we neither put of the yoke of 〈…〉 from us, neither do we 〈◊〉 realms, neither do we set up or pull down Kings, nor translate governments, nor give our kings poison to drink, nor yet hold to them 〈◊〉 feet to be kissed, nor opprobriously triumphing over them, leap into their necks with our feet. This rather is our profession, this is our doctrine, that merry soul of what calling soever he be, be he Monk, be he preacher, be he prophet, be he Apostle, 
Chrysost. ●. cap. ●●. Roman●  aught to be sub●ect to kings & magistrates: yea and that the Bishop of Rome himself, unless he will seem greater than the Evangelists, than the Prophets, or the Apostles, ought both to acknowledge and to call the Emperor his Lord and master: which the old bishops of Rome, 
Gregori● papae▪ say in epist.  who lived in times of more grace, ever did. Our common teaching also is, that we ought so to obey princes as men sent of God, & that whoso withstandeth them, withstandeth God's ordinance, This is our scholinge, and this is well to be seen both in our books and in our preachings, and also in the manners and modest behaviour of our people.  
But where they say, we have gone away from the unity of the catholic Church, this is not only a matter of malice, but beside, though it be most untrue, yet hath it some show and appearance of troth. For the common people and ignorant multitude give not credit alone to things true and of certainty, butt even to such things also, if any chance, which may seem to have but a resemblance of troth. Therefore we see that subtle and crafty persons, when they had no truth on their side, have ever contended and horely argued with things likely to be true, to the intent they which were not able to espy the very ground of the matter, might be carried a way at least with some pretence and probability thereof. In times past where the first Christians, our forefathers, in making their prayers to God, didd turn themselves towards the east, there were 〈◊〉 said, they worshipped the sun, 〈◊〉 it as God. 
Tertull. in Apol. 〈…〉  Again, where our forefathers said, that as touching 〈◊〉 fall and everlasting life, they lived by no other means but by the flesh and blood of that lamb who was without s●o●t, that is to say, of our saviour jesus Christ, the envious creatures and ●oes of Christ's Cross, whose only care was to bring Christian religion into slander by all manner of ways, made people believe, that they were wicked persons, that they sacrificed men's flesh, 
Tertull in Apologer ca 〈…〉  and drink men's blood. Also where our forefathers said, that before God there ●● neither man nor woman, nor for atteininge to the true righteousness there is no distinction at all of personnes, and that they did call one an other indifferently by the name of Sisters and Brothers, there wanted not men which forged false tales upon the same, saying that the Christians made no difference among themselves, 
Tertull. 〈…〉  either of age or of kind, but like brute beasts without regard had to do one with an other. And where for to pray & hear the Gospel, they met often together in secret and byeplaces, because Rebels sometime were wont to do the like. Rumours were every where spread abroad how they made privy confederacies, and counseled together either to kill the magistrates, or to subvert the common wealth. And where in celebrating the holy mysteries, after Christ's institution, they took bread and wine, they were thought of many not to worship Christ, 
〈…〉  but Bacchus and Ceres, forsomuch as those vain Gods were worshipped of the Heathen in like sort, after a profane superstition, with bread and wine. These things were believed of many, not because they were true in deed (for what could be more untrue?) but because they were like to be true, and through a certain shadow of truth might the more easily deceive the 〈◊〉. On this fashion likewise do these men slander us as Heretics, and say that we have left the Church and fellowship of Christ: not because they think it is true, for they do not much force of that, but because to ignorant folk it might perhaps somwaye appear true. We have in deed put ourselves apart, not as heretics are woon●e, from the Church of Christ, but as all good men ought to do, from the infection of naughty persons and hypocrites.  
Nevertheless in this point they triumph marvelously that they be the Church, that their Church is Christ's spouse, the pillar of truth, the ark of Noah, and that without it there is no hope of salvation. Contrariwise, they say that we be ronnegates, that we have torn Christ's seat: that we are plucked quite of from the body of Christ, and have forsaken the catholic faith. And when they leave nothing unspoken that may never so falsely and malitioslie be said against us, yet this one thing are they never able truly to say, that we have swerved either from the word of God, or from the Apostles of Christ, or from the primative Church. surely we have ever judged the primative Church of Christ's time, of the Apostles, and of the holy Fathers to be the catholic Church: neither make we doubt to name it noah's ark, Christ's spouse, the pillar and upholder of all truth: nor yet to fire therein the whole mean of our salvation. It is doubtless an odious matter for one to leave the fellowship whereunto he hath been accustomed, and specially of those men, who though they be not, yet at least seem and be called Christians. And to say truly, we do not despise the Church of these men (how soever it be ordered by them now a days) partly for the name sake it self, & partly for that the Gospel of jesus Christ hath once been therein truly and purely set forth. Neither had we departed therefrom, but of very necessity, and much against our wills. But I put case, an Idol be set up in the Church of God, and the same desolation which Christ prophesied to come, stoude openly in the holy place? what if some thief or pirate invade and possess noah's ark? These folks as often as they tell us of the Church, mean thereby themselves alone, and attribute all these titles to their own selves, boasting as they did in times past which cried The temple of the Lord, The temple of the lord: or as the Phariseis and Scribes did, which craked they were Abraham's children. Thus with a gay and jolly show deceive they the simple, and seek to choke us with the very name of the church. Much like as if a thief, when he hath gotten into an other man's house, and by violence either hath thrust out or slain the owner, should afterward assign the same house to himself, casting forth of possession the right inheritor: Or y● Antichrist after he hath once entered into the Temple of God, should afterward say, This house is mine own, & Christ hath nothing to do withal▪ For these men now after they have left nothing remaining in the church of God that hath any likeness of this Church, yet will they seem the patrons and the valiant maintainers of the Church, very like as Grachus amongst the Romans stood in defence of the treasury, not withstanding with his prodigality and fond expenses he had utterly wasted the whole stock of the treasury. And yet was there never any thing so wicked or so far out of reason, but lightly it might be covered & defended by the name of the church. For the wasps also make honyecombes as well as Bees, & wicked men have companies like to the Church of God, yet for all that they be not straight w●y the people of God which are called the people of God: neither be they all Israelits of many as are come of Israel the father. The Arrians notwithstanding they were heretics, yet bragged they that they alone were Catholics, calling all the test now Ambrosians, 
Augustin●s in epist. 41 ad vincent  now Athanasians, now johannites. And Nestorius, as saith Theodorete, for all he was an Heretic, yet covered he himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to weet, with a certain cloak and colour of the true & right faith. Ebion though he agreed in opinion with the Samaritans, yet as saith Epiphanius, he would be called a Christian. The Mahomytes at this day, for all the all histories make plain mention, and themselves also cannot deny, but they took their first beginning of Agar the bond woman, yet for the very name and stocks sake, choose they rather to be called Saracenes, as though they came of Sara the free woman and Abraham's wife. So likewise the false Prophets of all ages which stood up against the Prophets of God, which resisted E●ayas, jeremy, Christ, and the Apostles, at no time craked of any thing so much, as they did of the name of the Church. And for no nother cause did they so fiercely vex them and call them Ronneawayes and Apostatas, then for that they forsook their fellowship, and kept no: thordinances of the Elders: wherefore if we would follow the judgements of those men only, who then governed the Church, and would respect nothing else neither God nor his word, it must needs be confessed, that the Apostles were rightly and by just law condemned of them to death, because they fell from the Bishops and priests, that is you must think, from the Catholic Church: and because they made many new alterations in Religion contrary to the Bishops and priests wills, yea and for all their spurning so earnestly against it: wherefore like as it is written that Hercules in old time was forced in striving with Antaeus that huge giant, to ●y●te him quite up from the earth that was his Mother ●re he could conqueere him, even so must our Adversaries be heaved from their Mother, that is from this vain colour & shadow of the church, wherewith they so disguise and defend themselves, otherwise they cannot be brought to yield unto the word of God. And therefore saith jeremy the Prophet, Make not such, ●reat boast that the Temple of the Lord is with you, this is but a vain confidence, for these are lies. The Angel also saith in the Apocalyps. They say theybe jews but they be the synagogue of Satan. And Christ said to the pharisees when they vaunted themself of the kindred & blood of Abraham: Ye are of your father the Devel, 
joban. 8.  for you resemble not your father Abraham▪ asmuch to say, ye are not the men ye would so feign be called, ye 〈◊〉 the people with vain titles, and abuse the name of the Church, to the overthrowing of the Church.  
So that these men's part had been first to have clearly and truly proved that the romish church is the true and right instructed Church of God, & that the same, as they do order it at this day, doth agree with the primative church of Christ, of the Apostles, and of the holy Fathers, which we doubt not but was in deed the true catholic Church. For our parts if we, could have judged ignorance, error, superstition, Idolatry, men's Inventions, and the same commonly disagreeing with the holy Scriptures, either pleased God, or to be sufficient for thobtainige everlasting salvation, or if we could ascertain ourselves that the word of God was written but for a time only, and afterward again ought to be abrogated and put away, or else that the sayings and commandments of God ought to be subject to man's will, that whatsoever God sayeth and commandeth, except the bishop of Rome willeth and commandeth the same, it must be taken as void an unspoken. If we could have brought our selves to believe these things, we grant there had been no cause at all why we should have left these men's company. As touching that we have now den, to depart from that Church, whose errors were proved & made manifest to the world, which Church also had already evidently departed from God's word, & yet not to depart so much from itself, as from therrors thereof, & not to do this disorderly or wickedly, but quietly and sobrelye, we have done nothing herein against the doctrine either of Christ or of his Apostles. For neither is the Church of God such as it may not be dusked with some spot, or asketh not sometime reparation: else what needeth there so many assembles and Councils, without the which, as saith Egidius, the Christian saith is not able to stand? For look saith he, 
〈◊〉 Concil. ●●teran●se 〈◊〉 julio. 2.  how often Councils are discontinued, so often is the Church destitute of Christ. Or if there be no peril that harm may come to the church, what need is there to retain to no purpose the names of Bishops, as is now commonly used among them? For if there be no sheep that may stray, why be they called shepherds? if there be no City that may be betrayed, why be they called watchmen? if there be nothing that may run to ruin, why be they called Pillars? Anon after the first creation of the world the church of God began to spread abroad, and the same was instructed with the heavenly word, which God himself pronounced with his own mouth. It was also furnished with divine ceremonies. It was taught by the spirit of God, by the patriarchs and Prophets, and continued so even till the time that Christ showed himself to us in the flesh. This notwithstanding, how often o good God, in the mean while, and how horribly was the same Church darkened and decayed? where was that Church then, when all flesh upon earth had defiled their own way? where was it when amongst the number of the whole world there were only eight persons (& they neither all chaste and good) whom Gods will was should be saved alive from that universal destruction and mortality▪ When Ely the Prophet so lamentfully and byterly made moan, 
3. Regum●●●  that only himself was left of all the whole world which did truly and duly worship God? And when Esay said, 
isaiah. 1.  The silver of God's people (that is of the Church) was become Dross: and that the same City which a foretime had been faithful, was now become an harlot, and that in the same was no part sound throughout the whole body from the head to the foot? Or else when Christ himself said, that the house of God was made by the Pharasies and priests a Den of thieves? 
Math. ●●  Of a troth, the Church even as a cornefyld except it be ar, manured, tilled & trimmed in stead of wheat, it will bring forth thistles, darnel and nettilles. For this cause did God send ever among both Prophets & Apostles, & last of all his own Son, who might bring home the people into the right way, and repair a new, the tottering Church after she had erred.  
But least some man should say that the foresaid things happened in the time of the law only, of shadows, and of infancy, when truth lay hid under figures and ceremonies, when nothing as yet was brought to perfection, when the law was not graven in men's hearts but in stone (and yet is that but a foolish saying,) for even at those days was there the very same God that is now, the same spirit, the same Christ, the same faith, the same doctrine, the same hope, the same inheritance, the same league, and the same efficacy and virtue of God's word▪ 
〈…〉. cap. ●●  Eusebius also saith, all the faithful even from Adam until Christ, were in very deed Christians, though they were not so termed. But as I said, least men should thus speak still, Paul the apostle found the like faults and falls even then in the prime and chief of the Gospel, in chief perfection, and in light, so that he was compelled to write in this sort to the Galatians, whom he had well before that instructed: I fear me (quoth he) least I have laboured amongst you in vain, and least ye have heard the Gospel in vain, O my little Children, of whom I travail a new, till Christ be fashioned again in you: And as for the Church of the Corinthians, how foully it was defiled, is nothing needful to rehearse. Now tell me, might the Churches of the Galathians and Corinthians go amiss, and the church of Rome alone may it not fail ner go amiss? Surely Christ prophesied long before of his church, that the time should come, when desolation should stand in the holy place. 
●. Tess. 2.  And Paul saith, that Antichrist should once set up his own tabernacle and stately seath in the temple of God: 
2. Tim. 4.  and that the time should be, when men should not away with wholesome doctrine, but he turned back unto fables & lies, and that within the very Church. Peter likewise telleth, 
●. Pe●ri. 2.  how there should be teachers of lies in the church of Christ: Daniel the Prophet speaking of the later times of Antichrist, 
Daniel. 8.  Truth saith he, in that season shallbe thrown under foot, and trodden upon in the world. And Christ sayeth, 
●ath 24.  how the calamity & confusion of things shallbe so exceeding great, that even the chosen, if it were possible, shallbe brought into error: and how all these things shall come to pass not amongst Gentiles and Turks, but that they should be in the holy place, in the Temple of God▪ in the church, and in the company an fellowship of those which profess the name of Christ.  
Albeit these same warnings alone may suffice a wiseman to take heed he do not suffer himself rashly to be deserved with the name of the Church, & not to stay to make further inquisition thereof by God's word, yet bysyde all this, many Fathers also, many learned and godly men, have often and carefully complained, how all these things have chanced in their life time. For even in the midst of that thick mist of darkness, God would yet there should be some, who though they gave not a clear & bright light, yet should they kindle, were it but some spark, which men might espy being in the darkness.  
Hylarius, 
Con●●● Aur●●●. 〈◊〉.  when things as yet were almost uncorrupt, and in good case to, ye are ill deceived, saith he, with the love of walls, ye do ill worship the Church, in that ye worship it in houses and buildings: ye do ill bring in the name of peace under roofs. Is there any doubt but Antichrist will have his seat under the same? I rather reckon hills, woods, pools, marshes, prisons, & quavemires, to be places of more safety: for in these the Prophets either abiding of their accord, or drowned by violence, did prophecy by the spirit of God.  

In Registro. ●b. 4. epist. ad Ma●ri.  Gregory, as one which perceived and foresaw in his mind the wrack of all things wrote thus to john bishop of Constantinople, who was the first of all others that commanded himself to be called by this new name, the universal Bishop of whole Christ's Church. If the Church saith he, shall depend upon one man, it will at once fall down to the ground. Who is he the seeth not how this is come to pass long since? for long a● gone hath the bishop of Rome willed to have the whole Church depend upon himself alone. Wherefore it is no marvel, though it be clean fallen down long agone.  

.  Bernard the Abbot above four hundred years past writeth thus: Nothing is now of sincerity and pureness amongst the Clergy, wherefore it resteth that the man of sin should be revealed. The same bernard in his work of the conversion of Paul, It seemeth now saith he, tha● persecution hath ceased: 
 no no, persecution seemeth but now to begin, even from them which have chie●e pre-eminence in the Church. Thy friends and neighbours have drawn near▪ & stood up against thee: from the sole of thy foot to the crown of thy head, there is no part whole. Iniquity is proceeded from the Elders, the judges and deputies which pretend ●o rule thy people. We cannot say now, Look how the people be, so is the priest. For the people be not so ill as the priest is. Alas, alas o Lord God, the self same persons be the chief in persecuting thee, which seem to love the highest place, and bear most rule in thy church. The same Bernard again upon the Canticles writeth thus. All they are thy friends, yet are they all thy foes▪ all thy kinsfolk, yet are they all thy adversaries, being Christ's servants, they serve Antichrist, Behold in my rest, my bitterness is most bitter.  

〈◊〉 libello de 〈…〉.  Roger Bacon also a man of great fame, after he had in a vehement Oration touched to the quick the woeful state of his own time, These so many errors saith he, require & look for Antichrist. Gerson complaineth how in his days all the substance & efficacy of sacred divinity was brought into a glorious contention & ostentation of wits, & to very sophistry. The Friars of Lions, men as touching the manner of their life, not to be misliked, were want boldly to affirm, that the Romish church (from whence alone all counsel & orders was then sought was the very same harlot of Babylon, & rout of Devils, whereof is prophesied so plainly in the Apocalyps. I know well enough the authority of the foresaid people is but lightly regarded amongst these men. How then if I call forth those for witnesses whom themselves have used to honour? what if I say the Adryan the bishop of Rome did frankly confess, that all these mischiefs braced out first from the high ●hrone of the Poper Pighius acknowledgeth herein to be a fault, that many abuses are brought in, even into the very Mass, which Mass otherwise he would have seem to be a reverend matter. Gerson saith, that through the number of most fond ceremonies, all the virtue of the holy Ghost, which ought to have full operation in us, & all true Godliness is utterly quenched and dead. Whole Grecia and Asia, complain how the bishops of Rome with the martes of their Purgatories & Pardons, have both tormented men's consciences, and picked their purses.  
As touching the tyranny of the Bishops of Rome and their barbarous Persian-like pride, to leave out others whom perchance they reckon for enemies, because they freely & liberally find fault with their vices, the self same men which have led their life at Rome in the holy City, in the face of the most holy Father, who also were able to see all their secrets, and at no time departed from the Catholic faith: As for example Laurentius Valla, Marsilius Patavinus, France's Petrarke, Jerome Savanocola, Abbott joakim, Baptist of Mantua, and before all these, bernard the abbot, have many a time and much complained of it, giving the world also sometime to understand, that the bishop of Rome himself (by your leave) is very antichrist. Whether they spoke it truly or falsely, let that goe● sure I am they spoke it plainly. Neither can any man allege that those authors were Luther's or Zwinglius scholars, for they were not only certain years, but also certain ages or ever Luther or Zwinglius names were heard of. They well saw that even in their days errors had crept into the Church, and wished earnestly they might be amended.  
And what marvel if the Church 〈◊〉 than carried a way with errors in that time, specially when neither the Bishop of Rome who then only ruled the to 〈◊〉 nor almost any other; either did his 〈◊〉, or once understood what was his duty. For it is hard to be believed, whiles they were idle and fast a ●●e●ne, that the Devil also all that while either fell a sleep, or else continually lay idle. For how they were occupied in the mean time, and with what faithfulness they took care of God's house, though we hold our peace, yet ● play you let them hear bernard their own friend. 
bernard. ad Eugnium.  The bishops (saith he) who now have the charge of God's church, are not teachers but deceivers, they are not feeders butt beguilers, they are not Prelates butt pilate's. These words spoke bernard of that bishop, who named himself the highest bishop of all, and of the other bishops like wise which then had the place of government. Bernard was no Lutherian, Bernard was no heretic, he had not forsaken the Catholic church, yet nevertheless he did not let to call the Bishops that then were, deceivers, begilers, and pirates. Now when the people was openly deceived, and Christian men's eyes were craftily bleared, and when Pilate sat in judgement place and condemned Christ & Christ's members to the sword and fire, Oh good Lord, in what case was Christ's church then? But yet tell me, of so many and gross errors, what one have these men at any time reformed, or what fault have they once acknowledged & confessed?  
But for so much as these men avouch the universal possession of the catholic Church to be their own, and call us Heretics, bicaucause we agree not in judgement with them, let us know I beseech you, what proper mark and badge hath that Church of theirs, whereby it may be known to be the Church of God. I wis it is not so hard a matter to find out God's Church, of a mantle will seek it earnestly and 〈◊〉. For the Church of god is let upon a high and glistering place in the top of an hill, and built upon the foundation of the Apostles and prophets: There saith Augustine, 
August. de unitate E● cap. 3.  ●ette ●● seek the Church, there let us ●●ye our● matter. And as he saith again in an other place, 
I dem. c●. 4.  The Church must be showed out of the holy and canonical scriptures: and that which can not be showed out of them, is not the Church. Yet for all this I wot not how, whether it be for fear or for conscience, or despearing of victory, these men always abhor and fly the word of God, even as the thief fleeth the gallows. And no wonder truly, for like as men say the Cantharus by and by perisheth and dieth, assoon as it is laid in balm, notwithstanding balm be otherwise a most sweet smelling ointment: even so these men well see their own matter is dampped and destroyed in the word of God, as if it were in poison. Therefore the holy scriptures which our saviour jesus Christ didd not only use for authority in all his speech, butt did also at last seal up the same with his own blood: these men to the intent they might with less business drive the people from the same, as from a thing dangerous and deadly, have used to call them A bare letter, uncertain, unprofitable, dumb, killing, and dead: which seemeth to us all one, as if they should say, The scriptures are to no purpose or as good as none. Hereunto they add also a similitude not very agreeable, how the scriptures be like to a nose of war, or a shipman's hose: how they may be fashioned and plied all manner of ways, and serve all men's turns. 
●lberius ●bius. Ii●ra●.  Wotteth not the bishop of Rome that these things are spoken by his own minions? or understandeth he not, he hath such champions to fight him? Let him hearken then how 〈◊〉 & how godly one Hosius writeth of 〈◊〉 matter, a Bishop in Polonia as he testifieth of himself: a man doubtless were spoken & not unlearned, & a very sharp and 〈◊〉 maintainer of that side. One will marvel. I suppose, how a good man could either conceive so wickedly, or write so dispytefullye of those words which he knew proceeded 〈◊〉 God's mouth, and specially in 〈◊〉 sort, as he would not have it 〈◊〉 own private opinion alone, 〈◊〉 the common opinion of all that ●and. He dissembleth I grant you in deed, and hideth what he is, and setteth fourth the matter so, as though it were n●● he and his side, butt the Zwenkfeldian heretics that so didd speak. We faith he, 
Hosius 〈◊〉 expresso verbo D●  will bid away with the same scriptures, whereof we see brought not only diverse, butt also contrary interpretations: and we will hear God speak, rather than we will resort to these naked elements, and appoint our salvation to rest in them. It behoveth not a man to be expert in the law and scripture, butt to be taught of God. It is butt lost labour that a man bestoweth in the scriptures, for the scripture is a creature, and a certain bare letter. This is Hosius saying, uttered altogether with the same spirit and the same mind, wherewith in times past Montane and Martion were moved, who as men report, used to say when with a contempt they rejected the holy scriptures, that themselves knew many more and better things then either Christ or the Apostles ever knew;  
What then shall I say here, O ye principal posts of Religion, O ye Archegovernours of CHRIST'S Church, is this that your reverence which ye give to God's word? The holy Scriptures which S. Paul saith came by the inspiration of god, which God did commend by so many miracles, wherein are the most perfect 〈◊〉 of Christ's own steps, which all the holy Fathers, Apostles, and Aun●●les▪ which Christ himself the son of God, as often as was needful did allege for testimony and proof: will ye, as though they were unworthy for you to hear, had them Avaunt away? that is, will ye enjoin God to keep silence, who speaketh to you mostclearely by his own mouth in the Scriptures? Or that word, whereby alone, as Paul saith, we are reconciled to God, and which the Prophet David saith, is holy and pure and shall last forever, will ye call that but a bare and dead letter? Or will ye say that all our labour is lost, which is bestowed in that thing which Christ hath commanded us diligently to search and to have evermore before our eyes? And will ye say that Christ and the Apostle meant with subtlety to deceive the people, when they exhorted them to read the holy Scriptures, that thereby they might s●ow in all wisdom and knowledge? No marvel at all, though these men despise us and all our doings, which set so little by God himself & his infallible sayings. Yet was it but want of wit in them to th'intent they might hurt us, to do so extreme injury to the word of God.  
But Hosius will here make exclamation saying, we do him wrong, and that these be not his own words, but the words of the heretic Zwenkfeldius. But how than, if Zwenkfeldius make exclamation on the other side, and say that the same very words be not his but Hosius own words? For tell me where hath Zwenkfeldius ever written thee Or if he have written them, & Hosius have judged the same to be wicked, why hath not Hosius spoken somuch as one word to confute them? Howsoever the matter goeth, although Hosius peradventure will not allow of those words, yet he doth not disallow the meaning of the words. For well near in all controversies, and namely touching the use of the holy communion under both kinds, although the words of Christ be plain and evident, yet doth Hosius disdainfully reject them, as no better than cold and dead elements: and commandeth to give faith to certain new lessons appointed by the Church, & to I wots not what revelations of the holy Ghost. And Pighius saith, men ought not to believe, no not the most clear and manifest words of the scriptures, unless the same be allowed for good by the interpretation and authority of the church.  
And yet as though this were to little, they also burn the holy scriptures, as in times passed wicked king Aza did, or as Antiochus, or Maximinus did, and are wont to name them Heretics books. And out of doubt to see to, they would feign do as Herode in old time did in jewrie, 
Ensebius.  that he might with more surety keep still his dominion. Who being an Idumean borne, and a stranger to the stock and kindred of the jews, and yet coveting much to be taken for a jew, so th'end he might establish to him and his posterity the kingdom of that country which he had gotten of Augustus Cesar, he commanded all the Genealogies and Petigrees to be burnt & made out of the way, so as there should remain no record, whereby he might be known to them that came after, that he was an alliant in blood: whereas even from Abraham's time these monuments had been safely kept amongst the jews and laid up in their thresury, because in them it might easily & most assuredly be found of what lineage every one did descend. So (in good faith) do these men when they would have all their own doings in estimation, as though they had been delivered to us even from the Apostles or from Christ himself, to th'end there might be found no where any thing able to convince such their dreams and lies, either they burn the holy Scriptures, or else they crastely convey them from the people surely.  
Very rightly and aptly doth Chrysostom writ against these men. 
Chrysost. ● opere 〈◊〉  Heretics, saith he, shut up the doors against the truth: for they know full well, if the door were open, the Church should be none of theirs. Theophylact also: God's word saith he, is the Candle whereby the thief is espied: and Tertullian saith, the holy Scripture manifestly findeth out the fraud and theft of Heretics. For why do they hide, why do they keep under the Gospel, which Christ would have preached aloud from the house top? Why whealine they that light under a Bushel, which ought to stand on a Candlestick? why trust they more to the blindness of the unskilful multitude and to ignorance, then to the goodness of their cause? think they their slights are not already perceived, and that they can walk now unespied, as though they had Gyges' ting to go invisible by, upon their finger? No no: all men see now well and well again, what good stuff is in that Chest of the bishop of Rome's bosom. This thing alone of itself may be an argument sufficient, that they work not uprightly and truly. Worthily ought that matter seem suspicious which fleeth trial, and is afraid of the light: for he that doth evil, as Christ saith, seekith darkness, & hateth light. A conscience that knoweth itself clear, cometh willingly into open show, that the works which proceed of God may be seen. Neither be they so very blind, but they see this well ynogh how their own kingdom straight way is at a point, if the scripture once have the upper hand: and that like as men say, the Idols of devils in times past, of whom men in doubtful matters were then wont to receive answers, were suddenly stricken dumb at the sight of Christ, when he was borne and came into the world: even so they see that now all their subtle practices will soon fall down headlong upon the sight of the Gospel. For Antichrist is not overthrown but with the brightness of Christ's coming.  
As for us, we run not for secure to the fire as these men's guise is, but we run to the scriptures: neither do we reason with the sword, but with the word of God: and therewith as saith Tertullian, do we feed our faith: by it do we stir up our hope, and strengthen our confidence. For we know that the Gospel of JESV CHRIST is the power of God unto salvation, and that therein consisteth eternal life. And as Paul warneth us, we do not hear, no not an angel of God coming from heaven, if he go about to pull us from any part of this doctrine. Yea more than this, as the holy martyr justine speaketh of himself, we would give no credence to God himself, if he should teach us any other Gospel.  
For where these men bid the holy Scriptures away, as dumb and fruitless, and procure us to come to God himself rather, who speaketh in the Church and in Councils: which is to say, to believe their fancies and opinions. This way of finding out the truth is very uncertain and exceeding dangerous, & in manner a Fantastical & a mad way, and by no means allowed of the holy Fathers. Chrysostom saith, there be many oftentimes which boast themselves of the holy Ghost: but truly who so speak of their own head, do falsely boast they have the spirit of God. For like as, saith he, Christ denied he spoke of himself when he spoke out of the law and Prophets, even so now, if any thing be preassed upon us in the name of the holy Ghost save the Gospel, we ought not to believe it. For as Christ is the fulfilling of the law and the Prophets, so is the holy Ghost the fulfilling of the Gospel. Thus far goeth Chrysostom.  
But here I look they will say, though they have not the Scriptures, yet may chance they have the Ancient Doctors, and the holy Fathers with them. For this is a high brag they have ever made, how that all antiquity and a continual consent of all ages doth make on their side: and that all our cases be but new & yester days work, & until these few last years never heard of. Questionless there can nothing be more spitefully spoken against the religion of God them to accuse it of novelty, as a new comen up matter. For as there can be no change in God himself, no more ought there to be in his religion.  
Yet nevertheless we wot not by what means, but we have ever seen it come so to pass from the first beginning of all, that as often as God did give but some light, and did open his truth unto men, though the truth were not only of greatest antiquity, but also from everlasting, yet of wicked men & of the adversaries was it called New-fangled and of late devised. That ungracious and blood thrist● Haman, when he sought to procure the king Assueruses displeasure against the jews, this was his accusation to him: Thou hast here (saith he) a kind of people that useth certain new laws of their own, but stiff-necked & rebellious against all thy laws. When Paul also began first to preach & expound the Gospel at Athenes, he was called A tidings bringer of new Gods: as much to say, as of new religion. for (said the Athenians) may we not know of thee what new doctrine this is? Celsus likewise when he of set purpose wrote against Christ, to th'end he might more scornfully scoff out the Gospel by the name of novelty, What saith he, hath God after so many ages now at last, and so late bethought himself? Eusebius also writeth, that Christian religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say New & strange. After like sort, these men condemn all our matters as strange & new, but they will have their own, whatsoever they are to be praised as things of long continuance. Doing much like to the enchanters & sorcerers now a days, which working with devils use, to say, they have their books and all their holy & hid mysteries from Athanasius, Cyprian, Moses, Abel, Adam, & from the archangel Raphael, because that their connig coming from such patrons & founders, might be judged the more high and holy. After the same fashion these men, because they would have their own religion which they themselves, and that not long since, have brought forth into the world to be the easilier and rather accepted of foolish persons, or of such as cast little whereabouts they or other do go, they are wont to say, they had it from Augustine, Jerome, Chrysostom, from the Apostles, and from Christ himself. Full well know they, that nothing is more in the people's favour, or better liketh the common sort than these names.  
But how if the things which these men are so desirous to have seem new, be found of greatest antiquity? Contrariwise, how if all the things well nigh, which they so greatly set out with the name of antiquity, having been well and thoroughly examined, be at length found to be but new, and devised of very late? Southly to say, no man that had a true and right consideration, would think the jews laws and ceremonies to be new for all Hammans accusation: for they were graven in very ancient Tables of most antiquity. And although many did take Christ to have swerved from Abraham & the old fathers, & to have brought in a certain new religion in his own name, yet answered he them directly: If ye believed Moses, ye would believe me also, for my doctrine is not so new as you make it. For Moses an author of greatest antiquity, and one to whom ye give all honour, hath spoken of me. Paul likewise, though the Gospel of jesus Christ be of many counted to be but new, yet hath it (saith he) the testimony most old, both of the law and prophets. As for our doctrine which we may rightlier call Christ's catholic doctrine, it is so far of from new, that God who is above all most ancient, & the father of our Lord jesus Christ, hath left the same unto us in the Gospel, in the prophets & Apostles works, being monuments of greatest age. So that no man can now think our doctrine to be new, unless the same think either the prophets faith, or the Gospel, or else Christ himself to be new.  
And as for their religion, if it be of so long continuance as they would have men ween it is, why do they not prove it so by the examples of the primative Church, and by the Fathers and councils of old times? Why lieth so ancient a cause thus long in the dust, destitute of an Advocate? Fire and sword they have had always ready at hand, but as for the old Counsels & the fathers, all Mum, not a word. They did surely against all reason to begin first with these so bloody and extreme means if they could have found other more easy and gentle ways. And if they trust so fully to antiquity, and use no dissimulation, why did john Clement a country man of ours, but few years past, in the presence of certain honest men and of good credit, tear and cast into the fire certain leaves of Theodorete the most ancient Father and a greek bishop, wherein he plainly and evidently taught, that the nature of bread in the Communion was not changed, abolished or brought to nothing And this did he of purpose, because he thought there was no other copy thereof to be found. 
●in●t. 27. ●daem.  Why saith Albertus Pighius that the ancient father Augustine had a wrong opinion of original sin? And that he erred and lied, 
August. ● bono vide cap. 10.27. Nuptiar●● bonum.  and used false logic as touching the case of matrimony, concluded after a vow made which Augustin affirmeth to be perfect matrimony in deed, and cannot be undone again. Also when they did of late put in print the ancient father Origenes work upon the Gospel of john, 
Liber hod● extat & circumfer●●ur 〈◊〉  why left they quite out the whole sixth Capirre, wherein it is likely, yea rather of very surety, that the said Origene had written many things concerning the Sacrament of the holy Communion, contrary to these men's minds, and would put forth that book mangled rather then full and perfect, for fear it should reprove them & their partners of their error. Call ye this trusting to antiquity, when ye rent in pieces, keep back, maim and burn the ancient Father's works?  
It is a world to see, how well favouredly and how towardlye, touching Religion, these men agree with the Fathers, of whom they use to vaunt that they be their own good. The old Council Eliberine made a decree, that nothing that is honoured of the people, should be painted in the Churches. The old father Epiphanius saith, it is an horrible wickedness, and a sin 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 Christ himself. Yet these men store all their temples and each corner of them with painted and carved images, as though without them, religion were nothing worth.  
The old fathers Origene and Chrysostom exhort the people to read the scriptures, 
●rigen in ●it. ●a 16. ●●●sost, in ●tha.  to buy them books, to reason at home betwixt themselves of divine matters: 
〈…〉  wives with their husbands, and parents with their children: These men condemn the scriptures as dead elements and asmuch as ever they may bar the people from them. 
〈◊〉 epist. 〈◊〉. 1. 〈…〉.  The Ancient father's Cyprian, 
〈…〉 ●●stolicas. ●si. 6●  Epiphanius & Jerome say, it is better for one who perchance hath made a vow to lead a sole life, 
Hieronym ad Demet dem.  and afterward liveth unchastely, and cannot quench the flames of lust, to mary a wife, and to live honestly in wedlock. And the old Father Augustine judgeth the self same marriage to be good and perfect, and ought not to be broken again: These men if a man have once bound himself by a vome, though afterward he burn, keep queans, and defile himself with never so sinful and desperate a life, yet they suffer not that person to mary a wife: or if he chance to marry, they allow it not for marriage. And they commonly, teach it is much better and more godly to keep a Concubine and 〈◊〉 harlot, then to live that kind of marriage.  
The old Father Augustine complained of the multitude of vain ceremonies, 
Ad januarium.  wherewith he even them saw men's minds and consciences overcharged: These men as though God regarded nothing else but their ceremonies, have so out of measure increased them, that there is now almost none other thing left in their Churches and places of prayer.  

〈…〉. de 〈…〉  Again, that old father Augustin denieth it to be leeful for a Monk to spend his time slothfully and ydleye, and under a pretenced and counterfeit holiness to live all upon others. And who so thus liveth, an old father Apollonius likeneth him to a thief. These men have (I wot not whither to name them) droves or herds of monks) who for all they do nothing, nor yet once intent bear any show of holiness, yet live they not only upon others, but also riot lavyshly of other folks labours.  

●. Rom. ●.  The old Council at Rome decreed, that no man should come to the service said by a Priest well known to keep a Concubine. These men let to fearme Concubines to their priests, and yet constreigne men by force against their will to hear their cursed paltry service.  

〈…〉 8.  The old Canons of the Apostles command, that Bishop to be removed from his Office, which will both supply the place of a civil Magistrate, and also of an ecclesiastical person: These men for all that, both do and will needs serve both places. Nay rather the one Office which they ought chief to execute, they once touch not, and yet no body commandeth them to be displaced.  
The old Council Gangrense commandeth, that none should make such difference between an unmarried Priest & a married priest, as he ought to think the one more holy than the other for single life sake. These men put such a difference between them, that they straight way think all their holy service to be defiled, if it be done by a good and honest man that hath a wife. The ancient Emperor justinian commanded, 
In None Condition, & 146.  that in the holy administration all things should be pronounced with a clear, loud, and treatable voice, that the people might receive some fruit thereby. These men lest the people should understand them, mumble up all their service, not only with a drowned and hollow voice, but also in a strange and Barbarous tongue.  

●eil. Cart. ●. cap. 47.  The old Council at Carthage commanded nothing to be read in Christ's congregation, but the canonical Scriptures: These men read such things in their Churches as themselves know for a truth to be stark lies, and fond fables.  
But if there be any that think, that these above rehearsed authorities be but weak and slender, because they were decreed by Emperors, and certain petty bishops, and not by so full and perfect Councils, taking pleasure rather in the authority and name of the Pope: 
●●os. dist. 〈…〉.  let such a one know, that Pope julius doth evidently forbid, that a priest in ministering the Communion, should dip the bread in the Cup. These men contrary to Pope julius decree, divide the bread, and dip it in the wine.  
Pope Clement saith, it is not lawful for a Bishop to deal with both swords: for if thou wilt have both saith he, thou shalt deceive both thyself, and those that obey the. Now a days the Pope challengeth to himself both sword, and v●eth both, wherefore it ought to seem less marvel, if y● have followed which Clement saith, that is, that he hath deceived both his own self, & those which have given eat unto him.  
Pope Leo saith, upon one day it is lawful to say but one mass in one Church: These men say daily in one Church commonly ten Masses, twenty, thirty, yea often times more. So that the poor gazer on, can scant tell which way he were best to turn him.  
Pope Gelasius saith, it is a wicked deed and sibb to sacrilege in any man to divide the Communion, and when he received one kind, to abstain from the other. These men contrary to God's word and contrary to Pope Gelasius● command that one kind only of the holy Communion be given to the people, & by so doing, they make their priests guilty of sacrilege.  
But if they will say that all these things are worn now out of ure, and nigh dead, and pertain nothing to these present times, yet to th'end all folk may understand what faith is to be given to these men, and upon what hope they call togethers their general Councils, let us see in few words what good heed they take to the self same things, which they themselves these very last years (& the remembrance thereof is yet new & fresh) in their own general Council that they had by order called, decreed and commanded to be devoutly kept. In the last Council at Trident, scant fourteen years passed, it was ordained by the common consent of all degrees, that one man should not have two benefices at one time. What is become now of that ordinance? is the same to so soon worn but of mind and clean consumed? For these men ye see give to one man not two benefices only, but sundry abbeys many times, sometime also two Bishoprykes, sometime three, sometime four, and that not only to an unlearned man, but often times even to a man of war.  
In the said Council a decree was made, that all Bishops should preach the Gospel. These men neither preach nor once go up into the Pulpit, neither think they it any part of their Office. What great pomp & crack then is this they make of antiquity? Why brag they so of the names of the ancient Fathers, and of the new and old Councils? Why will they seem to trust to their authority, whom when they life, they despise at their own pleasure?  
But I have a special fancy to common a word or two rather with the Pope's good holiness, and to say these things to his own face. Tell us I pray you, good holy Father, seeing ye do crack so much of all antiquity, and boast yourself that all men are bound to you alone, which of all the Fathers have at any time called you by the name of the highest Prelate, the universal Bishop, or the head of the Church? Which of them ever said, 
●● Maior, & ●ob● dientia. 〈…〉  that both the swords were committed to you? which of them ever said, that you have authority and a right to call Councils? which of them ever said, that the whole world is but your diocese? which of them, 
〈…〉  that all Bishops have received of your fullness? which of them, 
〈…〉. atera●●●se.  that all power is given to you as well in heaven as in earth? 
●ub julio. 2. distinct. 9 〈…〉  which of them, that neither kings nor the whole Clergy, nor yet all people together, are able to be judges over you? which of them, the kings & Emperors by Christ's commandment and will, do receive authority at your hand? which of them with so precise and mathematical limitation hath surveyed and determined you to be seventy & seven times greater than 〈◊〉 mightiest kings? Which of them, 
De Maior et obediens Solite.  〈◊〉 more ample authority is given to you, than to the residue of the patriarchs? ●●ich of them, that you are the Lord God? 
Extr●. joan 22. Cum inter In glosa. in ed●tione imperssa parisies, et Lug●um.  or that you are not a mere natural man, but a certain substance made and grown together of God and man? Which of them, that you are the only headespringe of all law? Which of them, that you have power over purgatories? Which of them that you are able to command the Angels of God as you list yourself? 
Antonine de Roselli●.  Which of them that ever said that you are Lord of Lords, and the King of Kings? We can also go further with you in like sort. What one amongst the whole numbered of the old bishops and fathers, ever taught you either to say private Mass whiles the people stared on, or to list up the sacrament over your head, in which point consisteth now all your religion? or else to mangle Christ's sacraments, & to bereave the people of the one part, contrary to Christ's institution and plain expressed words. But that we may once come to an end: What one is there of all the Fathers, which hath taught you to distribute Christ's blood and the holy martyrs merits, and to sell openly as merchandises your pardons, and all the rooms and lodgings of purgatory? These men are wont to speak much of a certain secret doctrine of theirs, and manifold and sundry readings. Then let them bring forth somewhat now if they can, that it may appear they have at least read or do know somewhat. They have often stoutly noised in all corners where they went, how all the parts of their religion be very old, & have been approved not only by the multitude, but also by the consent & continual observation of all nations and times: let them therefore once in their life show this their antiquity: let them make appear at eye, that the things whereof they make such a door, have taken so long and large increase: let them declare that all Christi●●●● nations have agreed by consent to ●his their religion.  
Nay nay, they turn their backs, ●s we have said already, and flee from their own decrees, and have cut of and abolished again within a short space, ●he same things which but a few years ●efore themselves had established, for evermore forsooth to continue. How should one then trust them in the Fathers, in the old Counsels, & in the words spoken by God? They have not good Lord they have not (I say) those things which ●hey boast they have: they have not the antiquity, they have not that universality, ●hey have not that consent of all places, ●or of all times. And though they have a ●esire rather to dissemble, yet they themselves are not ignorant hereof: ye & some also they let not to confess it openly. And for this cause they say, that the ordinances of the old Counsels and Fathers be such as may now and then be altered and that sundry and divers Decrees seru●● for sundry & divers times of the church. Thus lurk they under the name of the Church, and beguile silly creatures with their vain glozing. It is to be marveled, that either men be so blind as they can not see this, or if they see it, to be so patient, as they can so lightly and quietly bear it.  
But where as they have commanded that those Decrees should be void as things now waxed to old, & that have lost their grace, perhaps they have provided in their steed certain other better things, and more profitable for the people. For it is a common saying with them, that if Christ himself or the Apostles were alive again, they could not better nor godlyer govern Gods Church, than it is at this present governed by them. They have put in their steed in deed, butt it is chaste in steed of wheat, as Hieremie saith, and such things as according to Esayes' words, God never required at ●●eir hands. They have stopped up saith he, all the veins of clear springing water, and have digged up for the people ●●ceiuable and puddlelike pits full of ●yre and filth, which neither have nor 〈◊〉 able to hold pure water. They have plucked away from the people the holy Communion, the word of God, fromwhence all comfort should be taken, the true worshipping of God also, and the right use of sacraments and prayer, and have given us of their own to play withal in the mean while, salt, water, oil boxes, spittle, palms, bulls, jubilees, pardons, crosses, sensings, and an indelesse rabble of ceremonies (and as a man might term with Plautus) pretty games to make sport withal. In these things have they set all their religion, teaching the people that by these God may be duly pacified, spirits be driven away and men's consciences well quieted. For these ●o, be the orient colours and precious savours of Christian religion: these things doth God look upon, & accepteth them thankfully: these must come in place to be honoured and put quite away, the institutions of Christ and of his apostles. And like as in times past when wicked king jeroboam had taken from the people the right serving of God, & brought them to worship golden calves, lest perchance they might afterwards change their mind and slip away, getting them again to jerusalem to the Temple of God there, he exhorted them with a long tale to be steadfast, saying thus unto them: O Israel, these Calves be thy Gods. In this sort commanded your God you should worship him. For it should be wearisome and troublous for you to take upon you a journey so far of, and yearly to go up to jerusalem, there to serve and honour your God. Even after the same sort every whit, when these men had once made the law of God of none effect through their own traditions, fearing that the people should afterwards open their eyes and fall an other way, and should somwhence else seek a suret mean of their salvation, jesus, how often have they cried out: This is the same worshipping that pleaseth God, and which he straightly requireth of us, and wherewith he will be turned from his wrath, that by these things is conserved the unity of the Church, by these all sins cleansed and consciences quieted: and who so departeth from these, hath left unto himself no hope of everlasting salvation. For it were wearisome and troublous (say they) for the people to resort to Christ, to the Apostles, and to the ancient fathers, and to observe continually what their will and commandment should be. This ye may see▪ is to withdraw the people of God from the weak elements of the world, from the leaven of the Scribes & pharisees, and from the traditions of men. It were reason no doubt that Christ's commandments and the apostles were removed, that these their devices might come in place. O just cause I promise you, why that ancient and so long allowed doctrine should be now abolished, and a new form of religion be brought into the Church of God.  
And yet whatsoever it be, these men cry still that nothing ought to be changed, that men's minds are well satisfied here withal, that the Church of Rome the church which cannot err, hath decreed these things. For Silvester Prierias saith that the Romish church is the squire & rule of truth, and that the holy scripture hath received from thence both authority and credit. The doctrine saith he, of the Romish church, is the rule of most infallible faith, from the which the holy scripture taketh his force. And Indulgences and pardons (saith he) are not made known to us by the authority of the scriptures, but they are known to us by the authority of the romish Church, and of the Bishops of Rome, which is greater. Pighius also letteth not to say, that without the licence or the romish Church, we ought not to believe the very plain scriptures: much like as if any of those that cannot speak pure & clean Latin, and yet can babble out quickly & readily a little some such law Latin as serveth the Court, would needs hold that all others aught also to speak after the same way which Mametrectus & Catholicon spoke many year ago, & which themselves do yet use in pleading in Court, for so may it be understand sufficiently what is said, and men's desires be satisfied, and that it is a fondness now in the later end to trouble the world with a new kind of speaking, and to call again the old finesse and eloquence that Cicero and Cesar used in their days in the Latin tongue. So much are these men beholden to the folly and darkness of the former times. Many things as one writeth, are had in estimation often times, because they have been once dedicate to the temples of the Heathen gods: even so see we at this day many things allowed and highly set by of these men, not because they judge them somuch worth, but only because they have been received into a custom, and after a sort dedicate to the Temple of God.  
Our Church say they cannot err: they speak that (I think) as the Lac●● demonians long since used to say, that it was not possible to find any Adulterer in all their common wealth: whereas in deed they were rather all Adulterers, and had no certainty in their marriages, but had their wives common amongst them all. Or as the canonists at this day, for their bellies sake use to say of the Pope, that forsomuch as he is Lord of all benefices, though he sell for money bishoprics, monasteries, preistehod, spiritual promotions, and partith with nothing freely, 
〈◊〉 Augel●●● 〈…〉 papa.  yet because he counteth at his own he cannot commit Simony, though he would never so feign. But how strongly and agreeably to reason these things be spoken, 
Thèodor de Schil  we are not as yet able to perceive, except perchance these men have plucked of the wings from the truth, 
Plutarch  as the Romans in old time did proine and pinion their goddess Victory, after they had once gotten her home, to th'end that with the same wings she should never more be able to flee away from them again. But what if jeremy tell them, as is afore rehearsed, that these be lies? what if the same Prophet say in an other place, that the self same men who ought to be keepers of the vinyeard, have brought to nought and destroyed the lords vynearde? How if Christ say, that the same persons who chiefly ought to have a care over the Temple, have made of the Lords Temple a den of thieves? If it be so that the Church of Rome cannot err, it must needs follow, that the good luck thereof is far greater than all these men's policy. For such is their life, their doctrine and their diligence, that for all them the Church may not only err, but also utterly be spoiled and perish. No doubt, if that Church may err which hath departed from Gods word, from Christ's commandments, from the apostles ordinances, from the primative Church's examples, from the old Fathers and Councils orders, and from their own Decrees, and which will be bound with in the compass of none neither old nor new, nor their own, nor other folks, nor man's law, nor God's law, than it is out of all question, that the Ro●yshe Church hath not only had power to err, but that it hath shamefully and most wickedly erred in very deed.  
But say they, ye have been once of our fellowship, but now ye are become forsakers of your profession, and have departed from us. It is true we have departed from them, and for so doing we both give thanks to almighty God, & great lie rejoice on our own behalf. But yet for all this, from the primative Church, from the Apostles, and from Christ we have not departed, true it is. We were brought up with these men in darkness, and in the lack of knowledge of God, as Moses was taught up in the learning and the bosom of the Egyptians. We have been of your company saith Tertullian, I confess it, and no marvel at all, for saith he, men be made and not borne Christians. But wherefore I pray you have they themself, the citizens and dweliers of Rome removed, and come down from those seven hills, whereupon Rome sometime stood, to dwell rather in the plain called Mars his field? They will say peradventure, by cause the conducts of water, where with out men cannot commodiously live, have now failed and are dried up in those hills. Well then, let them give us like leave inseeking the water of eternal life, that they give themselves in seeking the water of the well, for the water verily failed amongst them. Thelders of the jews saith jeremy, sent their little ones to the waterings, and they finding no water, being in a miserable case and utterly marred for thirst, brought home again their vessels empty. The needy & poor folk saith Isaiah, sought about for water, but no where found they any, their tongue was even withered with thirst. Even so these men have broken in pieces all the pipes and conduits, they have stopped up all the springs, & choked up the fountain of living water with dirt and mire. And as Caligula many years passed locked fast up all the storehouses of corn in Rome, & thereby brought a general dearth and famine amongst the people, even so these men by damning up all the fountains of God's word, have brought the people into a peetiful thirst. They have brought into the world as saith the Prophet Amos, a hunger and a thirst, not the hunger of bread, nor the thirst of water, but of hearing the word of God. With great distress went they scattering about, seeking some spark of heavenly light to refresh their consciences withal, but that light was already thoroughly quenched out, so that they could find none. This was a rueful state. This was a lamentable form of God's Church. It was a misery to live therein without the Gospel, without light, and without all comfort.  
Wherefore though our departing were a trouble to them, yet ought they to consider withal, how just cause we had of our departure. For if they will say, it is in no wise lawful for one to leave the fellowship wherein he hath been brought up, they may aswell in our names or upon our heads condemn both the Prophets, the Apostles, and Christ himself. For why complain they not also of this, that Lot went quit his way out of Sodom, Abraham out of Called, the Israelites out of egypt, Christ from the jews, and Paul from the Pharisees? For except it be possible there may be a lawful cause of departing, we see no reason why Lot, Abraham, the Israelites, Christ and Paul may not be accused of sects and sedition, aswell as others. And yf● these men will needs condemn us for Heretics, because we do not all things at their commandment, whom (in gods name) or what kind of men ought they themselves to be taken for, which despise the commandment of Christ, & of the Apostles? If we be schismatics because we have left them, by what name shall they be called themselves which have forsaken the Greeks, from whom they first received their faith, forsaken the primative Church, forsaken Christ himself and the apostles, even as Children should forsake their parents? For though those Greeks, who at this day profess religion and Christ's name, have many things corrupted amongst them, yet hold they still a great numbered of those things which they received from the Apostles. They have neither private Masses, nor mangled Sacraments, nor Purgatories, nor Pardons. And as for the titles of high Bishops, & those glorious names, they estime them so, as whosoever he were that would take upon him the same, & would be called either Universal bishop, or the Head of the universal church, they make no doubt to call such a one, both a passing proud man, a man that worketh despite against all that other bishops his brethren, and a plain Heretic.  
Now then since it is manifest and out of all peradventure, that these men are fallen from y● Greeks, of whom they received the Gospel, of whom they received the faith, the true Religion and the Church, what is the matter why they will not now be called home again to the same men, as it were to their originals & first founders? And why be they afraid to take a pattern of the Apostles and old Father's times, as though they all had been void of understanding? Do these men, ween ye, see more or set more by the Church of God, than they deed who first delivered us these things?  
We truly have renounced that church wherein we could neither have the word of God sincerely taught, nor the Sacraments rightly administered, nor the name of God duly called upon, which Church also themselves confess to be faulty in many points: And wherein was nothing able to stay any wise man, or one that hath consideration of his own lavetie. To conclude, we have forsaken the Church as it is now, not as it was in old time, and have so gone from it, as Daniel went out of the lions den, and the three Children out of the furnace: and to say troth, we have been cast out by these men (being cursed of them, as they use to say, with book, bell, and candle) rather than have gone away from them of ourselves.  
And we are come to that Church wherein they themselves cannot deny (if they will say truly and as they think in their own conscience) but all things be governed purely and reverently, and asmuch as we possibly could, very near to the order used in the old time.  
Let them compare our Churches and theirs together, and they shall see that themselves have most shamefully gone from the Apostles, and we most justly have gone from them. For we following the example of Christ, of the Apostles, and the holy father's, give the people the holy Communion whole and perfit: But these men contrary to all the fathers, to all the Apostles, and contrary to Christ himself, do sever the sacraments, and pluck away the one part from the people, and that with most notorious sacrilege, as Gelasius termeth it.  
We have brought again the Lords supper unto Christ's institution, and will have it to be a Communion in very deed, common and indifferent to a great number, according to the name. But these men have changed all things contrary to Christ's institution, & have made a private Mass of the holy Communion: and so it cometh to pass, that we give the lords supper unto the people, and they give them a vain pageant to gaze on.  
We affirm together with the ancient fathers, that the body of Christ is not eaten but of the good and faithful, and of those that are endued with the spirit of Christ. Their doctrine is, that Christ's very body effectually, & as they speak, really and substantially, may not only be eaten of the wicked and unfaithful men, but also (which is monstrous to be spoken) of mice and dogs.  
We use to pray in Churches after that fashion, as according to Paul's lesson, 
〈◊〉. 14  the people may know what we pray, and may answer Amen, with a general consent. These men like sounding metal, yell out in the churches unknown and strange words without understanding, without knowledge, and without devotion, yea & do it of purpose, because the people should understand nothing at all.  
But not to tarry about rehearsing all points wherein we and they differ, for they have well nigh no end, we turn the scriptures into all tongues, they scant suffer them to be had abroad in any tongue: we allure the people to read and to hear God's word, they drive the people from it. We desire to have our cause known to all the world, they flee to come to any trial. We lean unto knowledge, they unto ignorance: We trust unto light, they unto darkness: We reverence as it becometh us, the writings of the Apostles and Prophets, & they burn them. Finally, we in God's cause desire to stand to God's only judgement, they will stand only to their own. Wherefore if they will way ●ll these things with a quiet mind, and fully bent to hear and to learn, they will not only allow this determination of ours who have forsaken errors, and followed Christ and his Apostles, butt themselves also will forsake their own selves, and join of their own accord to our side.  
But peradventure they will say, it was treason to attempt these matters without a sacred general Council: for in that consisteth the whole force of the Church: there CHRIST hath promised he will ever be a present assistant. Yet they themselves without tarrienge for any general Council, have broken the commandments of god, and the decrees of the Apostles: and as we said a little above, they have spoiled and disannulled almost all, not only ordinances, but even the doctrine of the primative Church. And where they say it is not lawful to make a change without a Council, w●a● was he that made us these laws, or from whence had they this Injunction?  
King Agesilaus, 
Plut●●● chus.  truly, did butt fondly, who when he had a determinate answer made him of the opinion and will of mighty jupiter, would afterward bring the whole matter before Apollo, to know whether he allowed thereof as his father jupiter did or no: But yet should we do much more fondly, when we may hear god himself plainly speak to us in the most holy scriptures, and may understand by them his will and meaning; if we would afterward (as though this were of none effect) bring our whole cause to be tried by a Council, which were nothing else but to ask whether men would allowé as God did, & whether men would confirm God's commandment by their authority. Why I beseech you, except a Council will & command, shall not truth be truth or God be God? If Christ 〈…〉 to do so from the beginning, as that he would preach or teach nothing without the bishops consent, but refer all his doctrine over to Annas and Caiphas, where should now have been the christian faith? or who at any time should have heard the Gospel taught? Peter verily, whom the Pope hath oftener in his mouth and more reverently useth to speak of, than he doth of jesus Christ, did boldly stand against the holy Council, saying, It is better to obey God, than men. And after Paul had once entirely embraced the Gospel, and had received it not from men, nor by man, but by the only will of God, he did not take advise therein of flesh and blood, nor brought the case before his kinsmen & brethren, but went forth with into Arabia to preach Gods divine mysteries, by God's only authority  
Yet truly we do not despise Councils, assemblies, & conferences of bishops and learned men: neither have we done that we have done altogether ●boue Bishops or without a Council. The matter hath been treated in open Parliament, with long consultation, and before a notable Synod and Convocation.  
But touching this Council which is now summoned by the Pope Pius, wherein men so lightly are condemned which have been neither called, heard, nor seen, it is easy to guess what we may look for, or hope of it. In time's paste when Nazianzene saw in his days how men in such assemblies were so blind and wilful, that they were carried with affections, and laboured more to get the victory then the truth, he pronounced openly, that he never had seen a good end of any Council: what would he say now if he were ● live at this day, and vnder●●ode the heaving and shoving of these men? For at that time, though the matter were laboured on all sides, yet the controversies were well heard, and open errors were put clean away by the general voice of all parts: But these men will neither have the case to be freely disputed, nor yet how many errors soever there be, suffer they any to be changed. For it is a common custom of theirs, often and shameleslye to boast that their Church cannot err, that in it there is no fault, and that they must give place to us in nothing. Or if there be any fault, yet must it be tried by bishops and Abbo●tes, only because they be the directors & Rulers of matters, and they be the Church of God. Aristotle saith, that a City cannot consist of Bastards: but whether the Church of God may consist of these men, let their own selves consider. For doubtless neither be the abbots legitimat Abbo●tes, nor the bishops natural right bishops. But grant they be the Church: let them be heard speak in Councils: let them alone have authority to give consent: yet in old time when the Church of God (if ye will compare it with their Church) was very well governed, both Elders and Deacons as saith Cyprian, and certain also of the comen people were called there unto, and made acquainted with ecclesiastical matters.  
But I put case these abbots and Bysh●pes have no knowledge: what if they understand nothing what Religion is, nor how we ought to think of God? I put case the pronouncing and ministering of the law be decayed in priests, and good counsel fail in the Elders, and as the Prophet Micheas saith, the night be unto them in stead of a vision, and darkness in stead of prophesying. Or as Esaias saith, what if all the watchmen of the city are become blind? what if the salt have lost his proper strength and saverines, and as Christ saith, be good for no use, scant worth the casting on the doungehyl?  
Well yet then, they will bring all matters before the Pope, who cannot err. To this I say, first it is a madness to think that the holy Ghost taketh his flight from a general Council to run to Rome, to th'end if he doubt or stick in any matter, and cannot expound it of himself, he may take counsel of some other spirit, I wot not what, that is better learned than himself. For if this be true, what needed so many bishops, with so great charges and so far journeys, have assembled their Convocation at this present at Trident? It had been more wisdom and better, at least it had been a moche nearer way and handsomer to have brought all things rather before the Pope, and to have come straightly forth, and have asked counsel at his divine breast. Secondly, it is also an unlawful dealing to toss our matter from so many bishops and abbots, and to bring it at last to the trial of one only man, specially of him who himself is appeached by us of heinous and foul enormities, and hath not yet put in his answer: who hath also afore hand condemned us without judgement by order pronounced, and or ever we were called to be judged.  
How say ye, do we devise these tales? Is not this the course of the Councils in these days? are not all things removed from the whole holy Council and brought before the Pope alone? that as though nothing had been done to purpose by the judgements and consents of such a numbered, he alone may add, altar, diminish, disannul, allow, remit and qualify what soever he list? whose words be these then? and why have the bishops and abbots in the last Council at Trident but of late concluded with saying thus in th'end, Saving alwyes the authority of the sea Apostolic in all things? Or why doth Pope Paschal write so proudly of himself as though saith he, there were any general Council able to prescribe a law to the Church of Rome, 
D● Elect & Elect potesfla●e. Signif●e●  whereas all councils both have been made and have received their force & strength by the Church of Rome's authority? and in ordinances made by Councils, is ever plainly excepted the authority of the Bishop of Rome. If they will have these things allowed for good, why be Counsels called? but if they command then to be void, why are they left in their books as things allowable?  
But be it so, Let the Bishop of Rome alone be above all councils, that is to say, let some one part be greater than the whole, let him be of greater power, let him be of more wisdom than all his, and in spite of Hieromes head, 
〈…〉.  let the authority of one City be greater than the authority of the whole world. How then if the Pope have seen none of these things, & have never read either the scriptures or the old Fathers, or yet his own councils? How if he favour the Arrians, as once Pope Liberius did? or have a wicked and a detestable opinion of the life to come, and of the immortality of the soul, as Pope john had but few years since? or to increase now his own dignity, do corrupt other Councils, as Pope Zosimus corrupted the Council holden at Nice in times past, and do say that those things were devised and appointed by the holy Fathers, which never once came into their thought, and to have the full sway of authority, do wrest the Scriptures, as Camotensis saith, is an usual custom with the Popes? How if he have renounced the faith in Christ, and become an Apostata, as Liranus saith many Popes have been? And yet for all this, shall the holy Ghost with turning of a hand, knock at his breast, & even wheter he will or no, yea & wholly against his will, kindle him a light so as he may not err? shall he straightly way be the head spring of all right, and shall all treasure of wisdom and understanding be found in him, as it were laid up in store? Or if these things be not in him, can he give a right and apt judgement of so weighty matters? Or if he be not able to judge, would he have that all those matters should be brought before him alone?  
What will ye say, if the Pope's Advocates, abbots and Bishops dissemble not the matter, but show themselves open enemies to the Gospel, & though they see, yet they will not see, but wry the Scriptures and wittingly & knowingly corrupt and counterfeit the word of God, and foully and wickedly apply to the Pope all the same things which evidently and properly be spoken of the person of Christ only, nor by no means can be applied to any other? And what though they say, 
●ostism. cap. Quanto  the Pope is all and above all? Or, that he can do asmuch as Christ can: and that one judgement place and one Council house serve for the Pope and for Christ both together? 
●bas Pano. ● Elect. ea ●enerabil●  Or that the Pope is the same light which should come into the world? 
Cornelius Eposcopus ● Condil Tridetino  which words Christ spoke of himself alone: and that who so is an evil doer, hateth and flieth from that light? Or that all the other bishops have received of the Pope's fullness? 
Durandus  Shortly, what though they make Decrees expressly against God's word, and that not in huckermucker or covertly, but openly & in the face of the world: must it needs yet be Gospel straight whatsoever these men say? shall these be Gods holy army? or will Christ be at hand among them there? shall the holy ghost flow in their tongues, or can they with truth say, We and the holy Ghost have thought so? In deed Peter Asotus and his companion Hosius stick not to affirm, 
Hosius con Brentium. Lib. 2.  that the same Council wherein our saviour jesus Christ was condemned to die, had both the spirit of prophesying, and the holy Ghost, and the spirit of truth in it: and that it was neither a false nor a trifflinge saying, when those bishops said, We have a law, and by our law he ought to die, and the they so saying did light upon the very truth of judgement: for so be Hosius words, and that the same plainly was a just decree, whereby they pronounced that Christ was worthy to die. This me thinketh is strange, that these men are not able to speak for themselves and defend their own cause, but they must also take part with Annas and Caiphas. For if they will call that a lawful and a good Council, wherein the Son of God was most shamefully condemned to die, what Council will they then allow for false and nought? And (yet as all their Counsels, to say truth, commonly be) necessity compelled them to pronounce these things of the Council holden by Annas and Caiphas.  
But will these men (I say) reform us the church, being themselves both the persons guilty and the judges to? Will they abate their own ambition and pride? Will they overthrow their own matter, and give sentence against themselves, that they must leave of to be unlearned bishops, slowbellies, heapers together of benefices, takers upon them as princes and men of war? Will the abbots the Popes dear darlings judge that monk for a thief, which laboureth not for his living? and that it is against all law, to suffer such a one to live and to be found either in city or in country, or yet of other men's charges? Or else that a monk ought to lie on the ground, to live hardly with herbs and peason, to study earnestly, to argue, to pray, to work with hand, and fully to bend himself to come to the ministry of the church? In faith, assoon will the pharisees and Scribes repair again the Temple of God, and restore it unto us a house of prayer, in steed of a thievish den. There have been, I know, certain of their own selves which have found fault, with many errors in the church, as Pope Adrian, Aeneas silvius, Cardinal Poole, Pighius & others, as is afore said, they held afterwards their Council at Trident in the self same place where it is now appointed. There assembled many bishops and abbots and others whom it behoved. For that matter they were alone by themselves, whatsoever they did no body gainsaid it: for they had quite shut out and barred our side from all manner of assemblies, and there they sat six years feeding folks with a marvelous expectation of their doings. The first six months, as though it were greatly needful, they made many determinations of the holy Trinity, of the Father, of the Son, and of the holy Ghost, which were godly things in deed, but not so necessary for that time. Let us see in all that while of so many, so manifest, so often confessed by them & so evident errors, what one error have they amended? from what kind of idolatry have they reclaimed the people? What superstition have they taken away? What piece of their tyranny and pomp have they diminished? as though all the world may not now see, that this is a Conspiracy and not a Council, and that these bishops whom the Pope hath now called together, be wholly sworn & become bound to bear him their faithful allegiance, and will do no manner of thing, but that they perceive pleaseth him, and helpeth to advance his power, and as he will have it: Or that they reckon not of the number of men's voices, rather than have weight and consideration of the same: Or that might doth not often times overcome the right.  
And therefore we know that divers times many good men and Catholic bishops did tarry at home, and would not come when such Counsels were called, wherein men so apparently laboured to serve factions and to take parts, because they knew they should but lose their travail and do no good, seeing where unto their enemy's minds were so wholly bent. Athanasius denied to come when he was called by the Emperor to his Council at Caesarea, perceiving plain he should butt come among his enemies which deadly hated him. The same Athanasius when he came afterward to the Council at Sirmium, and foresaw what would be the end by reason of the outrage and malice of his enemies, he packed up his carriage, and went away immediately. 
●pa tita ●. lib. 10 ●●.  john Chrysostom, although the Emperor Constantius commanded him by four sundry letters to come to the Arrians Council, yet kept he himself at home still. 
●ib 1.  When Maximus the Bishop of Jerusalem sat in the Council at Palestine, the old Father Paphnutius took him by the hand and led him out at the doors saying: It is not leeful for us to confer of these matters with wicked men. The bishops of the east would not come to the Syrmian Council, after they knew Athanasius had gotten himself thence again. cyril called men back by letters from the Council of them, which were named Patropassians. Paulinus bishop of Trier, and many others more, refused to come to the Council at Milan, when they understood what a stir and rule Auxentius kept there: for they saw it was in vain to go thither, where not reason but faction should prevail, and where folk contended not for the truth and right judgement of the matter, butt for partiality and favour.  
And yet for all those fathers had such malicious and stiff necked enemies, yet if they had come, they should have had free speech at least in the Councils. Butte now sithence none of us may be suffered so much as to sit, or once to be seen in these men's meetings, much less suffered to speak freely our mind, and seeing the Pope's Legates, patriarchs, archbishops, bishops, and abbots, all being conspired together, all linked together, in one kind of fault, and all bound by one oath, sit alone by themselves, & have power alone to give their consent: and at last when they have all done, as though they had done nothing, bring all their opinions to be judged at the will & plasure of the Pope, being but one man, to th'end he may pronounce his own sentence of himself, who ought rather to have answered to his complaint, sithence also the same ancient & Christian liberty which of all right should specially be in Christian Councils, is now utterly taken away from the Council: for these causes I say wise and good men ought not to marvel at this day, though we do the like now, that they see was done in times passed in like case of so many Fathers and Catholic Bishops, which as though we choose rather to sit at home and leave our whole cause to Good, then to journey thither, whereas we neither shall have place, nor be able to do any good: whereas we can obtain no audience, whereas Princes Ambassadors be but used as mocking stocks, and whereas also all we be condemned already before trial, as though the matter were a forhand dispatched and agreed upon  
Nevertheless we can bear patiently & quyetely our own private wrongs: but wherefore do they shut out Christian kings, and good Princes from their Convocation? why do they so uncourteously, or with such spite leave them out, & as though they were not either Christian men, or else could not judge, will not have them made acquainted with the cause of Christian Religion, nor understand the state of their own Churches? Or if the said kings & Princes happen to entermedly in such matters, and take upon them to do that they may do, that they be commanded to do, and aught of duty to do, & the same things that we know both David and Solomon and other good Princes have done, that is, if they whiles the Pope and his Prelate's slug and sleep, or else mischevouslye withstand them, do bridle the priests sensuality, and drive them to do their duty, and keep them still to it: if they do overthrow Idols, if they take away superstition, and set up again the true worshipping of God, why do they by and by make an out cry upon them, that such Princes trouble all, and press by violence into an other bodies office, and do thereby wickedly and malapertly. What scripture hath at any time forbidden a Christian Prince to be made privy to such causes? Who but themselves alone made ever any such law?  
They will say to this, I guess, Civil Princes have learned to govern a common wealth, and to order matters of war, but they understand not the secret mysteries of Religion. If that be so, what is the Pope I pray you, at this day, other than a Monarch or a Prince? or what ●e the Cardinals, who must be no nother now a days but Princes and kings sons? What else be the patriarchs, and for the most part the archbishops, the Bishops, the Abbots? what be they else at this present in the Pope's kingdom, but worlikely Princes, but Dukes and Earls, gorgeously accompanied with bands of men whither soever they go? Oftentimes also gaily arrayed with theynes & collars of gold, They have at times to, certain ornaments by them selves, as Crosses, pillars, hats, mitres and Palles, which pomp the ancient bishops Chrysostom, Augustine and Ambrose never had. Setting these things aside, what teach they? what say they? what do they? how live they? I say not, as may become a bishop, but as may become even a Christian man, Is it so great a matter to have a vain title, and by changing a garment only to have the name of a Bishop?  
Surely to have the principal stay & effect of all matters committed wholly to these men's hands, who neither know nor will know these things, nor yet set a jot by any point of Religion, save that which concerns their belly and Riot, & to have them alone sit as judges, and to be set up as overseers in the watch tower being no better than blind spies: of the other side, to have a Christian Prince of good understanding and of a right judgement, to stand still like a block or a stake, not to be suffered: neither to give his voice, nor to show his judgement, but only to wait what these men shall well and command, as one which had neither ears nor eyes nor wit, nor heart, and whatsoever they give in charge, to allow it without exception, blindly fulfilling their commandments, be they never so blasphemous and wicked, yea although they command him quite to destroy all Religion, & to crucify again Christ himself. This surely beside that it is proud and spiteful, is also beyond all right and reason and not to be endured of Christian and wise Princes. Why I pray you, may Cayphas and Annas understand these matters, and may not David and Ezechias do the same? Is it lawful for a Cardinal being a man of war and delightius in blood, to have place in a Council, & is it not lawful for a Christian Emperor or a king? we truly grant no further liberty to our Magistrates, then that we know hath both been given them by the word of God, and also confirmed by the examples of the very best governed common wealths. For besides that a Christian Prince hath the charge of both Tables committed to him by God, to th'end he may understand that not temporal matters only, but also Religious & ecclesiastical causes pertain to his Office. Besides also that God by his Prophets often and earnestly commandeth the king to cut down the groves, to break down the Images and aultres of Idols, and to write out the book of the law for himself: and besides that the prophet Esaias saith, a king ought to be a patron and nurse of the Church: I say beside all these things, we see by histories and by examples of the best tunes, that good Princes ever took th'administration of ecclesiastical matters to partain to their duty. Moses a Civil Magistrate & chief guide of the people, 
Exod. ●●.  both received from God, & delivered to the People all the order for religion and Sacrifices, and gave Aaron the Bishop a vehement and so are rebuke for making the golden calf, and for suffering the corruption of Religion. josua also, 
josua 〈…〉.  though he were no nother than a Civil Magistrate, yet assoon as he was chosen by God, and set as a Ruler over the people, he received commandments, specially touching Religion and the service of God. 
〈…〉.  King David, when the whole religion was altogethers brought out of frame by wicked king Saul, brought home again the Ark of God, that is to say, he restored Religion again, and was not only amongst them him self as a counsellor and furtherer of the work, but he appointed also hymns and Psalms, put in order the companies, and was the only doer in setting forth that whole solemn show, and in effect ruled the priests. King Solomon built unto the Lord the Temple, 
2. Par●l. ●●  which his Father David had but purposed in his mind to do: & after the finishing there of, he made a goodly oration to the people, concerning Religion and the service of God, he afterward displaced Abiathar the Priest, and set Sadock in his place. 
3. Regum. ●●  After this, when the Temple of God was in shameful wise polluted through the vaughtines and negligence of the priests, 
2. Parcl. 2●  King Ezechias commanded the same to be cleansed from the ruble and filth, the priests to light up candles, to burn Incense, and to do their divine service, according to the old allowed custom. The same king also commanded the brazen Serpent, which then the people wickedly worshipped, 
4. Regum.  to be taken down and beaten to powder. 
● Parall. 17.  King jehosaphat overthrew and utterly made away the hill aultres and Groves, whereby he saw God's honour hindered, and the people holden back with a private superstition from the ordinary Temple which was at jerusalem, whereto they should by order have resorted yearly from every part of the Realm. 
Regum. 23.  King josias with great diligence put the Priests and Bishops in myde of their duty: 
Regum. 12.  King johas bridled the Riot and arrogancy of the priests. 
Regum▪ 10.  jehu put to death the wicked Prophets.  
And to rehearse no more exampls out of the old law, let us rather consider since the birth of Christ, how the Church hath been governed in the Gospel's time. The Christian Emperors in old time, appointed the Councils of the bishops. Constantine called the Council at Nice, Theodotius the first, called the Council at Constantinople. Theodotius the second, the council at Ephesus, Martian the Council at Chalcedone: and when Rufine the heretic had alleged for authority, a Council which as he thought, should make for him: Hieroin his adverrsarie to confute him, Tell us (quoth he) what Emperor commanded that Council to be called? The same Jerome again in his epitaph upon Paula, maketh mention of the emperors letters, which gave commandment to call the bishops of Italy and Grecia to Rome to a Council. Continually for the space of five hundredth years, Themperor alone appointed th'ecclesiastical assemblies, and called the Councils of the bishops together.  
We now therefore marvel the more at the unreasonable dealing of the bishop of Rome, who knowing what was the Emperors right when the Church was well ordered, knowing also that it is now a common right to all princes, for so much as Kings are now fully possessed in the several parts of the whole Empire, doth so without consideration assign that office alone to himself, and taketh it sufficient in summoning a general Council, 
● pius 4. ●●lla sua Imperat. ●dinandū.  to make a man that is prince of the whole world no otherwise partaker thereof then he would make his own servant. And although the modesty and mildness of the Emperor Ferdinando be so great that he can bear this wrong, because peradventure he understandeth not well the Pope's packing, yet ought not the Pope of his holiness to offer him that wrong, nor to claim as his own an other man's right.  
But hereto some will reply: the Emperor in deed called Councils at that time ye speak of, because the bishop of Rome was not yet grown so great as he is now, 
●ist. ●●cli ●●b. 1 cap. 5.  but yet the Emperor did not then sit together with the bishops in Council, or once bare any stroke with his authority in their consultation. I answer nay, that it is not so, for as witnesseth Theodorete, Themperor Constantine sat not only together with them in the Council at Nice, butt gave also advice to the bishops how it was best to try out the matter by the Apostles and Prophets writings, as apeereth by these his own words. In disputation (saith he) of matters of divinity, we have set before us to follow the doctrine of the holy Ghost. For the Evangelists and the Apostles works, and the Prophets sayings show us sufficiently what opinion we ought to have of the will of God. The Emperor Theodotius (as sayeth Socrates) did not only sit amongst the bishops, 
Socrat. l●● cap. 5,  but also ordered the whole arguing of the cause, and tore in pieces the Heretics books, and allowed for good the judgement of the Catholics. In the Council at Chalridone a Civil magistrate condemned for heretics by the sentence of his own mouth, 
Socrat. 〈◊〉 cap. 10.  the bishops Dioseorus, Juvenal, and Thalasius, and gave judgement to put them down from that promotion in the Curche. In the third Council at Constantinople, Constantine a civil Magistrate, 
〈◊〉 2.  did not only sit amongst the Bishops, but did also subscribe with, them: For saith he, we have both read and subscribed. In the second Council called Arausicanum, the Prince's Ambassadors being noble men borne, not only spoke their mind touching Religion, but set to their hands also, aswell as the Bishops. For thus is it written in the later end of that Council, Petrus, Marcellinus, Felix and Liberius, being most noble men, and the famous lieutenants and Captains of France, & also Peers of the Realm, have given their consent, and set to their hands. Further, Syagrius. Opilio, Pantagattus, Deodatus, Cariattho and Marcellus, men of very great honour have subscribed. If it be so then, that lieutenants, chief Captains and Peers have had authority to subscribe in Council, have not Emperors and kings the like authority?  
Truly there had been no need to handle so plain a matter as this is, with so many words and so at length, if we had not to do with those men who for a desire they have to strive and to win the mastery, use of course to deny all things be they never so clear, yea the very same which they presently see and behold with their own eyes. The Emperor justinian made a law to correct the behaviour of the Clergy, and to cut short the insolency of the priests. And albeit he were a Christian and a Catholic prince, yet put he down from their Papal Throne, twooe Popes, Syluerius and Vigilius, not withstanding they were Peter's successors, and Christ's vicar's.  
Let us see then, such men as have authority over the bishops, such men as receive from God commandments concerning Religion, such as bring home again the Ark of God, make holy hymns, over see the priests, build the Temple, make Orations touching divine service, cleanse the Temples, destroy the hill Aultres, burn the Idols groves, teach the priests their duty, writ them out Precepts how they should live, kill the wicked Prophets, displace the high priests, call together the Councils of Bishops, sit together which the bishops, instructing them what they ought to do, condemn and punish an Heretical Bishop, be made acquainted with matters of Religion, which subscribe and give sentence, and do all these things, not by an other man's Commission, but in their own name, and that both uprightly and godly. Shall we say it pertaineth not to such men to have to do with Religion? or shall we say, a Christian Magistrate which dealith amongst others in these matters doth either naughtily, or presumpteouslye, or wickedly? The most ancient and Christian Emperors and kings that ever were, did busy themselves with these matters, and yet were they never for this cause noted either of wickedness or of presumption. And what is he that can find out either more catholic princes or more notable examples?  
Wherefore if it were lawful for them to do thus being but Civil Magistrates, and having the chief rule of common weals, what offence have our Princes at this day made, which may not have leave to do the like, being in the like degree? Or what especial gift of learning or of judgement, or of holiness, have these men now, that contrary to the custom of all the ancient and Catholic bishops, who used to confer with princes and peers concerning religion, they do now thus reject and cast of Christian Princes from knowing of the cause, and from their meetings?  
Well thus doing, they wisely and warily provide for themselves and for their kingdom, which otherwise they see is like shortly to come to nought. For if so be, they whom God hath placed in greatest dignity, did see and perceive these men's practices, how Christ's commandments be despised by them, how the light of the Gospel is darkened and quenched out by them, & how themselves also be subtly beguiled and mocked and unwares be deluded by them, & the way to the kingdom of heaven stopped up before them, no doubt they would never so quietly suffer themselves neither to be disdaigned after such a proud sort, nor so despitefully to be scorned and abused by them. But now through their own lack of understanding, & through their own blindness, these men have them fast yoked▪ and in their danger.  
We truly for our parts, as we have said, have done nothing in altering Religion, either upon rashness or arrogantie, nor nothing but with good leisure and great consideration. Neither had we ever intended to do it, except both the manifest and most assured will of God opened to us in his holy scriptures, and the regard of our own salvation had even constrained us there unto. For though we have departed from that Church which these men call catholic, and by that means get us envy amongst them that want skill to judge, yet is this enough for us, and it ought to be enough for every wise and good man, and one that maketh account of everlasting life, that we have gone from that Church which had power to err, which Christ, who cannot err, told so long before it should err, and which we ourselves did evidently see with our eyes to have gone both from the holy Fathers and from the Apostles, and from Christ his own self & from the primative & catholic church: and we are come as near as we possibly could to the Church of the Apostles and of the old catholic Bishops and Fathers, which Church we know hath hetherunto been sound and perfit, and as Tertullian termeth it, a pure virgin spotted as yet with no Idolatry, nor with any foul or shameful fault: and have directed according to their customs and ordinances not only our doctrine, but also the Sacraments & the form of common prayer.  
And as we know both Christ himself and all good men here tofore have done, we have called home again to the original and first foundation that Religion which hath been foully foreslowed & utterly corrupted by these men. For we thought it mere thence to take the pattern of reforming Religion, from whence the ground of Religion was first taken, Because this one reason, as saith the most ancient Father Tertullian, hath great force against all Heresies. Look what soever was first, that is true: and what soever is latter, that is corrupt. Ireneus oftentimes appealed to the oldest Churches, which had been nearest to Christ's time, and which it was hard to believe had erred. But why at this day is not the same respect and consideration had? Why return we not to the pattern of the old Churches? why may not we hear at this time amongst us the same saying which was openly pronounced in times passed in the Council at Nice by so many bishops and Catholic Fathers, and nobody once speaking against it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, hold still the old customs. When Eldras went about to repair the ruins of the Temple of God, he sent not to Ephesus, although the most beautiful and gorgeous Temple of Diana was there, and when he purposed to restore the Sacrifices and ceremonies of God, he send not to Rome, although peradventure he had heard in that place were the solemn Sacrifices called Hecatombae, and other called Solitauril●a, lectisternia, and Supplications, and Numa Pompilius ceremonial books, he thought it enough for him to set before his eyes, & to follow the pattern of the old Temple which Solomon at the beginning builded, according as God had appointed him, and also those old customs and Ceremonies which God himself had written out by special words for Moses.  
The Prophet Aggeus, after the Temple was repaired again by Esdras, and the people might think they had a very just cause to rejoice on their own behalf, for so great a benefit received of almighty God, yet made he them all burst out in tears, because that they which were yet alive, and had seen the former building of the Temple before the Babylonians destroyed it, called to mind how far of it was yet from that beauty and excellency which it had in the old times passed before. For then in deed would they have thought the Temple worthily repaired, if it had answered to the ancient pattern, and to the majesty of the first Temple. Paul because he would amend the abuse of the lords supper which the Corinthians even then begun to corrupt, he set before them Christ's institution to follow, saying: I have delivered unto you the which I first received of the Lord. And when Christ did confute the error of the Pharisees, Ye must, saith he, return to the first beginning, for from the beginning it was not thus. And when he found great fault with the priests for their uncleanness of life and covetousness, and would cleanse the Temple from all evil abuses, This house saith he, at the first beginning was a house of prayer, wherein all the people might devoutly and sincerely pray together, and so were your parts to use it now also at this day. For it was not builded to th'end it should be a den of thieves. Likewise all the good and commendable Princes mentioned of in the Scriptures, were praised, specially by those words that they had walked in the ways of their Father David. That is because they had returned to the first and original foundation, and had restored Religion even to the perfection wherein David left it. And therefore when we likewise saw all things were quite trodden under foot of these men, and that nothing remained in the Temple of God but pitiful spoils and decays, we reckoned it the wisest and the safest way to set before our eyes those Churches which we knew for a surety that they never had erred, nor never had private Mass, nor prayers in straying and Barbarous language, nor this corrupting of Sacraments and other toys.  
And forsomuch as our desire was to have the Temple of the Lord restored a new, we would seek no other foundation, than the same which we knew was long agone laid by the Apostles, that is to wite, our saviour jesus Christ. And forsomuch as we heard God himself speaking unto us in his word, and saw also the notable Examples of the old and primative Church: again how uncertain a matter it was to wait for a general Coucell, and that the success thereof would be much more uncertain, but specially for so much as we were most ascertained of God's will, and counted it a wickedness to be to careful and over-cumbred about the judgements of mortal men, we could no longer stand taking advise with flesh and blood, but rather thought good to do the same thing that doth might rightly be done, & hath also many a time been done aswell of good men as of many catholic bishops: that is, to remedy our own Churches by a Provincial Synod. For thus know we the old Fathers used to put in experience before they came to the public universal Council. There remain yet all this day Canons written in councils of free Cities, as of Carthage under Cyprian, as of Ancyra, of Neocesaria and of Gangra, also which is in Daphlagonia as some think, before that the name of the general Council at Nice was ever heard of. After this fashion in old time did they speedily meet with, and cut short those Heretics the Pelagians & the Donatists at home with private disputation, without any general Council. Thus also when the Emperor Constantius evidently and earnestly took part with Auxentius the Bishop of the Aerians faction, Ambrose the bishop of the Christians appealed not unto a general Council, where he save no good could be donaby reason of the emperors might and great labour, but appealed to his own Clergy and people, that is to say, to a Provincial Synod. And thus it was decreed in the Council at Nice, that the Bishops should assemble twice every year. And in the Council at Carthage it was decreed, that the bishops should meet together in each of their provinces, at lest once in the year, which was done as saith the Council at Chal●e●ne, of purpose, that if any errors and abuses had happened to springe up any where, they might immediately at the first entry be destroyed where they first begun. So likewise when Se●undus and Palladius rejected the Council at Aquila, because it was not a general and a common Council, Ambrose bishop of Milan made answer, that no man ought to take it for a new or strange matter that the bishops of the west part of the world did call together Synods, and make private assemblies in their Provinces, for that it was a thing before then used by the west bishops no few times, and by the bishops of Grecia used oftentimes and commonly to be done. And so Charles the great being Emperor, held a provincial Council in Germany, for putting away Images, contrary to the second Council at Nice. Neither pardy even amongst us is this so very a strange and new a trade: for we have had ere now in England provincial Synods, and governed our Churches by home made laws. What should one say more? of a truth even those greatest Councils, and where most assembly of people ever was (whereof these men use to make such an exceeding reckoning) compare them with all the Churches which throughout the world acknowledge and profess the name of Christ, and what else I pray you can they seem to be, butt certain private Councils of bishops, and provincial Synods? For admit peradventure, Italy, France, Spain, England, Germany, Denmark, and scotland meet togethers, if there want Asia, Grecia, Armenia, Persia, Media, Mesopotamia, Egypt, Ethiopia, India, and Mauritania, in all which places there be both many Christian men and also bishops, how can any man, being in his right mind, think such a Council to be a general Council? or where so many parts of the world do lack, how can they truly say, they have the consent of the whole world? Or what manner of Council, ween you, was the same last at Trident? Or how might it be termed a general Council, when out of all Christian kingdoms and Nations, there came unto it butt only forty bishops, and of those some so cunning, that they might be thought meet to be sent home again to learn their Grammar, and so well learned, that they had never studied Divinity?  
What so ever it be, the truth of the Gospel of JESUS CHRIST dependeth not upon Councils, nor as S. paul saith, upon mortal creatures judgements. And if they which ought to be careful for God's Church, will not be wise but slack their duty, and harden their hearts against god and his Christ, going on still to pervert the right ways of the Lord, God will stir up the very stones, and make children and babes cunning, whereby there may ever be some to confute these men's lies. For God is able (not only without Councils, butt also will the Councils nill the Councils) to maintain and advance his own kingdom. Full many be the thoughts of man's heart (saith Solomon) but the counsel of the Lord abideth steadfast. There is no wisdom, there is no knowledge, there is no counsel against the Lord. Things endure not, saith Hilarius, that be set up with men's workmanship: By an other manner of means must the Church of God be builded and preserved, for that Church is grounded upon the foundation of the Apostles and Prophets, and is holden fast together by one corner stone, which is Christ jesu.  
But marvelous notable and to very good purpose for these days be Niecomes words: Whosoever (saith he) the Devil hath deceived and enticed to fall a sleep as it were with the sweet & deathly enchantments of the mermaid's the sirens, 
Hieron. i Naum. cap. 3.  those persons doth God's word awake up, saying unto them: Arise thou that sleepest, lift up thyself, and Christ shall give the light. Therefore at the coming of Christ, of God's word, of the ecclesiastical doctrine, and as the full destruction of Ninive, and of that most be witful harlot, then shall the people which heretofore had been ca●t in a trance under their masters, be raised up, and shall make haste to go to the Mountains of the Scripture, 〈◊〉 shall they find hills, Moses, ●●reey and josua the son of Nun: other ●●les also which a● the Prophets: 〈…〉 of the new testament, which 〈◊〉 the Apostles and the Evangelists: And when the people shall flee for secure to such hills, and shall be exercised in the reading of those kind of mountains, though they find not one to teach them (for the harvest shall be great, butt the labourers few) yet shall the good desire of the people be well accepted, in that they have gotten them to such hills, and the negligence of their masters shall be openly reproved. These Bee Hieromes sayings, and that so plain, as there needeth no Interpreter. For they agree so just with the things we now see with our eyes have already come to pass, that we may verily think he mente to foretell, as it were by the spirit of prophesy, and to paincte before our face the universal state of our time, the fall of the most gorgeous harlot Babylon, the repairing again of God's Church, the blindness and slewthe of the bishops, and the good will and forwardness of the people. For who is so blind that he seeth not these men be the masters, by whom the people, as saith Jerome, hath been led into error, and lulled a sleep? Or who seeth not Rome, that is their Ninive, which sometime was paineted with fairest colours, but now her vizer being pulled of, is both better seen and less set by? Or who seeth not that good men being a waked as it were out of their dead sleep, at the light of the Gospel, and at the voice of God, have resorted to the hills of the Scriptures, waiting not at all for the Councils of such masters?  
Butte by your favour, some will say, These things ought not to have been attempted without the bishop of Rome's commandment, forsomuch as he only is the knot and band of Christian society: he only is that priest of Levies order, whom God signified in the Deuteronomy, from whom counsel in matters of weight and true judgement ought to be fetched, and who so obeyeth not his judgement, the same man ought to be killed in the sight of his brethren: and that no mortal creature hath authority to be judge over him whatsoever he do: that Christ reigneth in heaven and he in earth: that he alone can do as much as Christ, or God himself can do, because Christ and he have but one Council house: That without him is no faith, no hope, no church, and who so goeth from him, quite casteth away and renounceth his own salvation. Such talk have the canonists, the Pope's parasites surely, but with small discretion or soberness: for they could stant say more, at least they could not speak more highly of Christ himself.  
As for us truly, we have fallen from the bishop of Rome upon no manner of worldly respect or commodity, and would to Christ he so behaved himself, as this falling away needed not: but so the case stood, that oules we left him, we could not come to Christ. Neither will he now make any other league which us, than such a one as Nahas the king of the Ammonites would have made in times passed with them of the city of Jabes, 
1. Reg●●  which was to put out the right eye of each one of the Inhabitants. Even so will the Pope pluck from us the holy Scripture, the Gospel of our salvation, and all the confidence which we have in Christ jesu. And upon other condition can he not agree upon peace with us.  
For whereas some use to make so great a vaunt, that the Pope is only Peter's Successor, as though thereby he carried the holy Ghost in his bosom & cannot err, this is but a matter of nothing and a very triefling tale. God's grace is promised to a good mind, and to one that fearith God, not unto Sees and Successions. Riches saith Jerome, may make a Bishop to be of more might than the rest: but all the bishops whosoever they be, are the Successors of the Apostles. If so be, the place and consecrating only be sufficient (why then) Manasses succeeded David, and Caiphas succeeded Aaron. And it hath been often seen, that an Idol hath stand in the Temple of God. In old time Archidamus the Lacedaemonian boasted much of himself, how he came of the blood of Hercules, but one Nicostratus in this wise abated his pride's Nay, quoth he, thou seemest not to descend from Hercules, for Hercules destroyed ill men, but thou makest good men evil. And when the Pharisees bragged of their lineage how they whereof the kindred and blood of Abraham, Ye saith Christ, seek to kill me, a man which have told you the troth as I heard it from God: thus Abraham never did. Ye are of your Father the devil, and will needs obey his will.  
Yet notwithstanding, because we will grant somewhat to succession, tell us, hath the Pope alone succeeded Peter▪ and wherein I pray you, in what Religion? in what Office? in what piece of his life hath he succeeded him? What one thing (tell me) had Peter ever like unto the Pope? or the pope like unto Peter? except peradventure they will say thus: that Peter when he was at Rome, never taught the Gospel, never fed the flock, took away the keys of the kingdom of heaven, hid the treasures of his Lord, sat him down only in his Castle in S. john Laterane, & poincted out with his finger all the places of Purgatory, and kinds of punishments, committing some poor souls to be tormented, and other some again suddenly releasing thence at his own pleasure, taking money for so doing: or that he gave order to say private Masses in every corner or that be mumbled up the holy service with a low voice and in an unknown language, or that he hanged up the Sacrament in every Temple and on every Altar, and carried the same about before him whether soever he went, upon an ambling jennett, with lights and bells: or that he consecrated with his holy breath, oil, war, wulle, bells, chalices, churches & aultres: or that he sold jubilees, graces, liberties, advowsons, preventions, first fruits, Palles, the wearing of Palles, bulls, Indulgences and pardons: or that he called himself by the name of the head of the Church, The highest Bishop, Bishop of bishops, alone Most holy: or that by usurping he took upon himself the right and authority over other folks Churches: or that he exempted himself from the power of any civilie government: or that he maintained warr●, set Princes together at variance: or that he sitting in his Chair with his triple Crown full of labels, with sumptuous & Persianlike gorgeousness, with his Royal sceptre, with his Diadem of gold and glittering with stones, was carried about not upon Pa●lfr●ie, but upon the shoulders of noble men. These things no doubt did Peter at Rome in times past, and left them in charge to his Successors as you would say, from hand to hand: for these things be now a days done at Rome by the Popes, and be so done, as though nothing else aught to be done.  
Or contrary wise peradventure they had rather say thus, that the Pope doth now all the same things which we know Peter did many a day a go: that is, that he rounneth up and down into every Country to Preach the Gospel, not only openly abroad, but also privately from house to house: that he is diligent, and applieth that business in season and out of season, in dew time, out of due time: that he doth the part of an Evangelist, that he fulfilleth the work and ministery of Christ, that he is the watchman of the house of Israel: receiveth answers and words at God's mouth: and even as hereceiveth them, so delivereth them over to the people: That he is the salt of the earth: That he is the light of the world, that he doth not feed his own self but his flock, that he doth not entangle himself with the worldly ears of this life, that he doth not use a sovereignty over the lords people, that he seeketh not to have other men minister to him, but himself rather to minister unto others, that he taketh all Bishops as his fellows and equals: that he is subject to Princes as to persons sent from God, that he giveth to Cesar that which is Caesar's: and that he as the old Bishops of Rome did (without any question) calleth the Emperor his Lord: Unless therefore the Popes do the like now a days, and Peter did the things a foresaid, there is no cause at all why they should glory so of Peter's name and of his succession.  
Much less cause have they to complain of our departing, and to call us again to be fellows and friends with them, and to believe as they believe. Men say that one Cobdon a Lacedaemonian, when he was sent Ambassador to the king of the Persians to treat of a legue, and found by chance them of the court playing at dice, he returned straight way home again, leaving his message undone. And when he was asked why he did slack to do the things which he had received by public commission to do, he made answer, he thought it should be a great reproach to his common wealth, to make a legue with Dicers. But if we should content ourselves to return to the Pope and his popish errors, and to make a covenant not only with dicers, but also with men farr● more ungracious and wicked then any dicers be: Besides that this should be a great blot to our good name, it should also be a very dangerous matter both to kindle God's wrath against be, and to clog and condemn our own souls forever. For of very truth we have departed from him whom we saw had blinded the whole world this many an hundred year. From him who to far presumpteouslye was wont to say, he could not err, and whatsoever he did no mortal man had power to condemn him, neither kings nor Emperors, nor the whole Clergy, nor yet all the people in the world together, no and though he should carry away with him to Hell a thousand souls. From him who took upon him power to command not only men but even God's Angels, to go, to return, to lead souls into Purgatory, and to bring them back again when he list himself: whom Gregory said, with out all doubt is the very foreronner and standard bearer of Antichrist, and hath utterly forsaken the catholic faith: From whom also those ringeleaders of owers, who now with might and main resist the Gospel, & the troth which they know to be the truth, have or this departed every one of their own accord and good will, and would even now also gladly departed fró hyin, if the note of inconstancy & shame and their own estimation among the people were not a let unto them. In conclussion, we have departed from him to whom we were not bound, and who had nothing to lay for himself, but only I know not what virtue or power of the place where he d'weleth, and a continuance of seccession.  
And as for us, we of all others most justly have left him. For our Kings, yea even they which with greatest reverence did follow and obey the authority and faith of the Bishops of Rome, have long since found and felt well enough the yoke & tyranny of the Pope's kingdom. For the Bishops of Rome took the Crown of from the head of our King Henrye the second, and compelled him to put a side all majesty, and like a mere private man to come unto their Legate with great submission and humility, so as all his subjects might laugh him to scorn. More than this, they caused Bishops and Monks and some part of the nobility to be in the field against our King john, and set all the people at liberty from their oath whereby they ought allegiance to their king: and at last, wickedly and most abominably they bereaved the king not only of his kingdom, but also of his life. Besides this, they excommunicated and cursed King Henry th'eight, the most famous Prince, & stirred up against him sometime the Emperor, sometime the French King, & as much as in them was, put in adventure our Realm to have been a very pray and spoil. Yet were they but fowls and mad, to think that either so mighty a Prince could be scared with bugs and rattles: or else the so noble and great a kingdom might so easily, even at one morsel be devoured and swallowed up.  
And yet as though all this were to little, they would needs make all the Realm tributary to them, & exacted there yearly most unjust and wrongful taxes. So dear cost us the freendeshyp of the City of Rome. Wherefore if they have gotten these things of us by extortion through their fraud and subtle sleights, we see no reason why we may not pluck away the same from them again by lawful ways & just means. And if out kings in that darkness and blindness of former times gave them these things of their own accord and liberality for Religion sake, being moved with a certain opinion of their feigned holiness, now when ignorance & error is spied out, may the Kings their successors take them away again, seeing they have the same authority, the Kings their ancestors had before. For the gift is void, except it be allowed by the will of the giver: and that cannot seem a perfect will, which is dimmed and hindered by error.  
Thus ye see good Christian Reader, how it is no new thing, though at this day the religion of Christ be entertained with despites and checks, being but lately restored and as it were coming up again a new, for so much as the like hath chanced both to Christ himself and to his Apostles: yet nevertheless for fear ye may suffer yourself to be led amiss and seduced with those exclamations of our Adversaries, we have declared at large unto you the very whole manner of our Religion, what our opinion is of God the Father, of his only son jesus Christ, of the holy Ghost, of the Church, of the Sacraments, of the ministry, of the Scriptures, of ceremonies, and of every part of Christian believe. We have said that we abandon and detest as plagues and poisons all those oide? Heresies, which either the sacred Scriptures or the ancient Councils have utterly condemned: that we call home again asmuch as ever we can, the right Discipline of the Church, which our Adversaries have quite brought into a poor & weak case: That we punish all licentiousness of life and unruliness of manners by the old and long continued laws, and with asmuch sharpness as is convenient and lieth in our power: That we maintain still the state of kingdoms, in the same condition and plight wherein we have found them, without any diminishing or alteration, reserving unto our Princes their majesty and worldly pre-eminence safe and without impairing, to our possible power: That we have so gotten ourselves away from that Church which they had made a den of thieves, and wherein nothing was in good frame or once like to the Church of God, and which themselves confessed had erred many weighs, even as Lot in times paste got him out of Sodom, or Abraham out of Caldie, not upon a desire of contention, but by the warning of God himself: And that we have searched out of the holy Bible which we are sure cannot deceive, one sure form of Religion, and have returned again unto the primative Church of the ancient Fathers and Apostles, that is to say, to the first ground and beginning of things, as unto the very foundations & head springs of Christ's church. And in very troth we have not carried for in this matter the authority or consent of the Trident Council, wherein we saw nothing done uprightly nor by good order: where also every body was sworn to the maintenance of one man: where our Prince's Ambassadors were contemned: where not one of our divines could be heard, and where parts taking and ambition was openly and earnestly procured and wrought, but as the holy Fathers in former time, and as our predecessors have commonly done, we have restored our Churches by a Provincial Convocation, and have clean shaken of as our duty was, the yoke and tyranny of the Bishop of Rome, to whom we were not bound, who also had no manner of thying like neither to Christ nor to Peter, nor to an Apostle, nor yet like to any bishop at all. Finally, we say that we agree amongst ourselves, touching the whole judgement and chief substance of Christian Religion, and with one mouth and with one spirit do woorshipp God and the Father of our Lord jesus Christ.  
Wherefore O Christian and godly Reader, forsomuch as thou seest the reasons and causes both why we have restored Religion, and why we have forsaken these men, thou oughtest not to marvel, though we have chosen to obey our Master Christ rather than men. Paul hath given us warning how we should not suffer ourselves to be carried away with such sundry learnings, and to fly their companies, in especial which would sow debate and variances, clean contrary to the Doctrine whithe they had received of Christ and the apostles. Long since have these men's crafts and treacheries decayed and vanished and fled away at the sight and light of the Gospel, even as the owl doth at the sun rising. And albeit their trumpery be built up and reared as high as the Sky, yet even in a moment and as it were of the own selue falleth it down again to the ground, and cometh to nought. For you must not think that all these things have come to pass rashly or at adventure: It hath been gods pleasure that against all men's wills well nigh, the Gospel of jesus Christ should be spread abroad through out the whole world, at these days. And therefore men following gods bid, have of their own free will resorted unto the Doctrine of jesus Christ. And for our parts truly we have sought hereby neither glory nor wealth, nor pleasure nor ease. For there is plenty of all these things with our adversaries. And when we were of their side, we enjoyed such worldly commodities much more liberally and bountefullye, than we do now. Neither do we eschew concord and peace, but to have peace with man, we will not be at war with God. The name of peace is a sweet and pleasant thing, saith Hilarius: But yet beware, saith he, peace is one thing, and boundage is an other. For if it should so be as they seek to have it, that Christ should be commanded to keep silence, that the truth of the Gospel should be betrayed, that horrible errors should be cloaked, that Christian men's eyes should be bleared, & that they might be suffered to conspire openly against God: this were not a peace, but a most ungodly covenant of servitude. There is a peace saith Nazianzene, that is unprofitable: again there is a discord saith he, that is profitable. For we must conditionally desire peace, so far as is lawful before God, & so far as we may conveniently. For otherwise Christ himself brought not peace into the world, but a sword. Wherefore if the Pope will have us reconciled to him, his duty is first to be reconciled to God: for from thence saith Cyprian, spring schysmes and sects, because men seek not the head, and have not their recourse to the Fountain of the Scriptures, and keep not the Rules given by the heavenly teacher: for saith he, ●hat is not peace but war: neither is he joined unto the Church which is severed from the Gospel. As for these men ●hey use to make a merchandise of the name of peace. For that peace which they so feign would have, is only a rest of idle bellies. They and we might easily be brought to atonement touching all the●e matters, were it not that ambition, gluttony and excess did let it: Hence cometh their whyening, their heart is on their Halfepennye. Out of doubt their claymours and stirs be to none other end, but to maynte●ne more shamefully and naughtily ill gotten things.  
Now a days the Pardoners complain of us, the Dataries, the Pope's Collectors, the Bawds, and others which take gain to be godliness, and serve not jesus Christ but their own ●ellyes. Many a day a go and in the old world, a wonderful great advantage grew hereby to these kind of people, but now they reckon all is loss unto them that Christ gaigneth. The Pope himself maketh great complaynere at this present, that Charity in people is waxed could. And why so trow ye? Forsooth because his profits decay more and more. And for this cause doth he hale us into hatred all that ever he may, laying load upon us with dispitetfull railings and condemning us for Heretics, to th'end they that understand not the matter, may think there be no worse men upon earth than we be. Notwithstanding we in the mean season are never the more ashamed for all this: neither ought we to be ashamed of the Gospel: for we set more by the glory of God than we do by the estimation of men. We are sure all is true that we teach, and we may not either go against our own conscience, or bear any witness against God. For if we deny any part of the Gospel of jesus Christ before men, he on the other side will deny us before his Father. And if there be any that will still be offended and cannot endure Christ's doctrine, such say we, be blind &, leaders of the blind: the truth nevertheless must be preached and preferred above all: and we must with patience wait for God's judgement. Let these folk in the mean time take good heed what they do, and let them be well advised of their own Salvation, and cease to hate and persecute the Gospel of the son of God, for fear lest they feel him once a redresser and revenger of his own cause. God will not suffer himself to be mad a mocking stock. The world espieth a good while a gone what there is a doing abroad. This flame the more it is kept down, somuch the more with greater force and strength doth it break out and fly abroad. Their unfaithfulness shall not di●apoincte gods faithful promise. And if they shall refuse to lay away this their hardness of heart and to receive the Gospel of Christ, then shall Publicans and sinners go before them into the kingdom of Heaven.  
GOD and the Father of our Lord JESUS CHRIST open the eyes of them all, that they may be able to see that blessed hope whereunto they have been called, so as we may altogether in one, glorify him alone, who is the tre● God, and also that same jesus Christ whom he sent down to us from Heaven: unto whom with the Father and the holy Ghost be given all honour and glory everlastingly. So be it.  
The end of the Apology of the Church of England.   

The manner how the Church of England is administered & governed.  
The Church of England is divided in to two Provinces, 

Canterbury, and  
York.    

The Province of Canterbury hath  
Tharchebyshop of the same, who is Primate of all England and Metropolitan.  

The Bishop of London.  
The Bishop of Winchestes.  
The Bishop of Elye.  
The Bishop of Chichestes  
The Bishop of Hereforde.  
The Bishop of Salysburie.  
The Bishop of Worcetor.  
The Bishop of Lincoln.  
The Bishop of Coventrie and Lichefield.  
The Bishop of bath and Welles.  
The Bishop of Norwiche.  
The Bishop of Excetor.  
The Bishop of Rochester.  
The Bishop of Peterborough.  
The Bishop of S. Davies.  
The Bishop of S. Assaph.  
The Bishop of Landaffe.  
The Bishop of Bangor.  
The Bishop of Oxford.  
The Bishop of Gloucester, and  
The Bishop of Bristol.    

The Province of York hath  
Tharthebyshop of the same, who is also Primate of England and Metropolitan.  

The Bishop of Durham.  
The Bishop of carliel, and  
The Bishop of Chester.   
Amongst us here in England no man is called or preferred to be a bishop, except he have first received the orders of Priesthood, and be well able to instruct the people in the holy scriptures.  
Every one of the archbishops and Bishops have their several Cathedral churches. Wherein the deans bear chief rule, being men specially chosen both for their learning and godliness, as near as may be.  
These Cathedral Churches have also other dignities and Canonries, whereunto be assigned no idle or unprofitable persons, but such as either be Preachers, or professors of the Sciences of good learning.  
In the said Cathedral Churches, upon Sundays and festival days, the Canons make ordinarily special Sermons, whereunto duly resort the head Officers of the Cities and the Citizens: and upon the workendayes thrice in the week, one of the Canons doth read and expound some piece of holy Scripture.  
Also the said archbishops and bishops have under them their archdeacon's, some two, some four, some six, according to the largeness of the diocese, the which archdeacon's keep yearly two visitations, wherein they make diligent inquisition, and search both of the doctrine and behaviour as well of the ministers as of the people. They punish thoffenders: and if any errors in religion and heresies fortune to springe, they bring those and other weighty matters before the Bishops themselves.  
There is nothing read in our Churches but the canonical scriptures, which is done in such order, as that the Psalter is read over every month, the new Testament four times in the year, and the old Testament once every year. And if the Curate be judged of the Bishop to be sufficiently seen in the holy scriptures, he doth withal make some exposition and exhortation unto godliness.  
And for somuch a● our Churches and Universities have been wonderfully marred, and so souly brought out of all fashion in time of papistry, as there can not be had learned pastors for every parish, there be prescribed unto the Curates of meaner understanding, certain Homilies devised by learned men, which do comprehend the principal points of Christian doctrine: as of Original sin, of justification, of Faith, of Charity, & such like, for to be read by them unto the people.  
As for Common prayer, The lessons taken out of the Scriptures, thadministering of the sacraments, and the residue of service done in the Churches, are every whit done in the vulgar tongue which all may understand.   

touching the universities.  
Moreover, this Realm of England hath two Universities, 

Cambridge and  
Oxford.    
And the manner is not to live in these within houses that be Inns or a receipt for common geastes, as is the custom of some universities, but they live in colleges under most grave and severe discipline, even such as the famous learned man Erasmus of Roterodame, being here amongst us about forty years past, was bold to prefer before the very rules of the Monks.  

In Cambridge be xiiii Colleges, these by name that follow.  
Trinity College founded by king Henry the eight.  

The kings College.  
S. john's College.  
Christ's College.  
The queens College.  
Jesus' College.  
Bennet College.  
Pembroke College, or Pembroke hall,  
Peter College, or Peter house.  
Bunwell and Caws college, or hall.  
One other Trinity college, or Trinity hall  
Clare college, or Clare hall.  
S. Katherine's college, or Katherine hall.  
Magdalene college.    

In Oxford likewise there be Colleges some greater some smaler, to the number of four and twenty, the names whereof be as followeth.  

The Cathedral Church of Christ, wherein also is a great company of students.  
Magdalene college.  
New college.  
Marten college.  
All souls college.  
Corpus Christi college.  
Lincoln college.  
Anriell college.  
The Ouenes' college.  
Baptie college, or bailiol college.  
S. john's college.  
Trinity college.  
Excetor college.  
Brazen nose college.  
Thuniversity college.  
Glocetor college.  
Brodega●e hall.  
●●aete hall.  
Ma●●alene hall.  
A●borne hall.  
S. Marry hall.  
shire hall.  
●ewe I●●e  
Edmonde hall.   
And besides these Colleges that be in the Universities, this Realm hath also certain collegiate churches, as Westmynster, Windesour, Eton, and Wynchester. The two last whereof do bring up and find a great number of young Scholars, the which after they be once perfect in the rules of Grammar and of versifying, and well entered in the principles of the Greek tongue and of Rhetoric, are sent from thence unto the universities: as thus. Out of Eton college they be sent unto the Kings college at cambridge, & out of Wynchester, unto the New college at Oxford.  
The Colleges of both the Universities be not only very fair and goodly built through thexceeding liberality of the kings in old time & of late days, of bishops and of noble men, but they be also endowed with marvelous large livings and revenues.  
In Trinity college at cambridge, and in Christ's college at Oxford, both which were founded by King Henry th'eight of most famous memory, are at the least found four hundredth Shollers: and the like number well near is to be seen in certain other Colleges, as in the Kings College & S. john's College at cambridge: in Magdalene college and New college of Oxford: besides the rest which we now pass over.  
Every one of the Colleges have their Professors of the tongues and of the liberal Sciences (as they call them) which do trade up youth privately within their halls, to th'end they may afterward be able to go forth thence into the common schools as to open disputation, as it were into plain battle, there to try themself.  
In the common Schools of both the Universities, there are found at the kings charge, and that very largely, five Professors & Readers, that is to say, 

The Reader of Divinity.  
The Reade● of the Civil law.  
The Reader of Physic.  
The Reader of the Hebrew tongue. and  
The Reader of the Greek tongue.    
And for the other Professors, as of Philosophy, of Logic, of Rhetoric, and of the mathematicals, the Universities themselves do allow stipends unto them. And these Professors have the ruling of the Disputations and other school exercises which be daily used in the common Schools: Amongst whom, they that by the same Disputations & exercises are thought to be come to any tipenes in knowledge, are wont according to the use in other universities, soleniply to take degrees, every one in the same science and faculty which he professeth.  
We thought good to annex these things, to th'end we might confute & confound those that spread abroad rumours, how that with us nothing is done in order & as aught to be done: that there is no Religion at all, no Ecclesiastical Discipline observed, no regard had of the salvation of men's souls, but that all is done quite out of order and seditiously, that all antiquity is despised, that liberty is given to all sensuality and lewd lusts of folks, that the livings of the Church be converted to profane and worldly uses, whereas in very troth we seek nothing else but that, that God above all most good, may have still his honour truly and purely reserved unto him, that the rule and way to everlasting Salvation may be taken from out of his very word, and not from men's fantasies, that the Sacraments may be ministered not like a Maskary or a stage play, but religiously and reverently according to the rule prescribed unto us by Christ, and after the example of the holy Fathers which flourished in the primative Church: that that most holy and godly form of discipline, which was commonly used amongst them, may be called home again: that the goods of the Church may not be launched out amongst worldlings & idle people, but may be bestowed upon the godly Ministers and Pastors which take pain both in Preaching and teaching: that there may from time to time arise up out of the Universities learned & good ministers & others meet to serve the common wealth: And finally, that all unclean and wicked life may be utterly abandoned and banished, as unworthy for the name of any Christian. And albeit we are not as yet able to obtain this that we have said, fully & perfectly, (for this same Stable, as one may rightly call it, of the Romish Augias', cannot so soon be thorouglye cleansed and rid from the long grown filth and muck) nevertheless this is it whereunto we have regard: hither do we tend: to this mark do we direct our pain and travail, and that hitherto (through God his gracious favour) not without good success and plenteous increase: which thing may easily appear to every body, if either we be compared with our own selves in what manner of case we have been but few years since, or else be compared with our false accusers, or rather our malicious slaunderours.  
The Lord defend his Church, govern it with his holy Spirit, & bless the same with all prosperous felicity.  
Amen.    

Imprinted at London in Paul's church yard, at the sign of the Brazen serpent, by Reginalde Wolf.  
Anno Domini. M. D. LXIIII,   


Faults escaped in the printing.  Erase. Faults. Correction. B. 4. such one for heretics. such once F. 5. p. 2. Peter did not this did not thus F. ●. p. 2. yet bear they yet bare they● F. 8. they were a rebellious they be a rebel. G. 3. p. 2 pardon 〈◊〉 pardons so large●●. K. 5. p. 2. intent bear intend to bear. N. 1. have thought so▪ thought good so.