A brieve Admonition unto the now made Ministers of England: Wherein is showed some of the fruiete of this their late framed faith: Made by Lewis Evans' student in Louvain. 24. Aug. 1565.  JOAN. 8. Vos ex patre Diabolo estis, & desideriis patris vestri vultis obsequi. Ye are of your father the devil, and the lusts of your father you will do. 
ANTVERPIAE TYPIS A DIEST. M.D.LXV.   

 
The heretics endeavour is, by all the means they may,  
The memory of Christ his death, to we and put away:  
And therefore his Cross, and how he did die  
To take out of sight, all shameless, they try.  
But if that art Christian, of Christ his death see  
The passion here printed, as picture to thee.   

An Admonition unto the now made Ministers of England.  
WHEREAS if I had now set forth (according as in my last translation I promised) to the view and sight of all men, the many and sundry misdemeanour and enormities, wherewith I can and may most justly accuse and charge you: If I had (I say) therewith set forth your names, than I needed not to doubt, but that your own doings, had fully enforced any true meaning or indifferent man, to marvel at your more than shameful outrage, to doubt your doctrine, to mistrust your teachings, and at the length (not without a just cause) to follow the perfect faith of Christ his catholic church. But, notwithstanding that I did understand and see, this way to be both sure and ready, to raze out from men's hearts the horrible bloattes, and infection of heresies, which in this our unhappy time, to the confusion of many, reigneth with fury and rage throughout the Realm and countries of England: (For, what can sooner deface untrue doctrine, than the detecting of the teachers tyrannous intent, perverse purpose, most lewd life, and more than past impudent an arrogancy?) 
* Fox his martyrs were such filthy livers: as one of their now preachers was moved to say this of them: that unless they recanted their sin at the very stake, he was sure they were in hell.  Yet, because the facts of some of you, be so dishonest, so detestable, and so to be hated, as if your names were noted in deed, and that they people did once perceive it: enough were it to drive you (if you be subject to any shamefastness) in desperation all lewdelye to lead and end the remnant of your wretched most woeful lives. for this cause, I will omit at this time your names. I will not much speak of your private deeds and offences.  
Only in this brief treatise will I travail (like a friend) to pull you out of the clammy clay: wherein your feet be found of so long a time thus fast. I will endeavour with gentle doings to deliver you from this purblind disease, which so dreadefullye doth cumber you. And I will try, whether any of you recanting from his cursed doctrine, will in time wisely beware the everlasting shame, which otherwise you must of necessity sustain, to your utter and most worthy defacing forever. For, in case I perceive you still to stand in yourself will wanton new fond faith and way: I shall be then forced (for some further admonition unto the people) to set forth your names, your habitations, the faults and heinous crimes, wherewith I will but all truly accuse you, and also the time, the place, and the persons, which shall make for the manifest testimonial and proof of the troth: which thing (I am sure) you would be right sorry to see in print, and so published to your perpetual deserved reproach. But, there be of you peradventure, which do little think, that I can be pryevie to any point of your perverse life and behaviour: or at the least do suppose it impossible, that I should have the full understanding of all your unbridled beastliness and folly. In deed, although that much of your illaudable life must needs be unto me unknown: yet, so much thereof I am pryevie unto, as (trust unto it) is able to move and bring any honest hearted man, to abhor and mislike all your licentious, lewd, and overstreached learning. And if you will know, how I came unto the knowledge thereof: it was by them of your own side, of your own sects, counsel, and profession, it was they which wrought you this woe, utterered you outrage, declared your counsailles, and betrayed the whole effect of your ungodly tricks and naughtiness. Now then, if that unto me (who should know lest the fruit of your long laboured for licentious liberty) such and so much of your disordered dealings is made manifest and detected: how think you of others? how much knoweth other men? what say you unto those which dwell in the other parties of England? do not they likewise perceive the unlawful living of your brethren there? yeas no doubt. For whether you go or ride, travail or rest, what company soever you keep, you shall here nothing but of the naughtiness of these new Ministers. All folks will strait fall to complain on the riot, ambition, avarice, and mere cruel desire of Ministers. so that if you which be Ministers would travail by land or by sea, yourselves should surely hear your own sinful trespasses all truly told and uttered. For, whereas sometimes men travailing accustomed by telling of histories and tales, to avoid the weariness of their long ways and journey: in these days they have none other news, nor any other history, than the telling of the mad touches of Ministers, in so much, that whether he be a child, a young man, of middle age, or aged: he is sure able to say, that this Minister, or that Minister, hath committed this vile deed, or that, and one michiefeous fact, or an other. Move further to any man the misfortune and calamity of this present age, wherein, if we confess the troth, we do rather linger then live, express the imperfection of men, complain upon the want of unity and peace, set forth the fail and decay of charity, honest love, and true friendship, tell the untruth, unfaythefulnes, and uncharitable shifts now used, yea, bewray the whole woe of this wretched and unfortunate time: And then if you inquire for the cause of all such our uncompfortable estate, it willbe answered, that this wry wicked and false religion hath fettered us in the midst of all these miseries, that these here & there new foolish professed opinions have imprisoned us in such sundry puddells of painful distress, and that the new fatched from Geneva faith hath mingled our quiet estate & safety, with these sought out sects of war, rebellion, schisms, sedition, and disobedience. Is such therefore (o preachers) the credit, which you have purchased? and is such the shameful louse life, which your preaching unperfect maintaineth? Yea, yea, such is the holiness of all your whole professed protestancy, and such is the shame, which of necessity must ensue and follow you for the same. This your feigned religion is not yet full seven years of age, and for all that, see what a deformed babe already it is, behold what wickedness it committeh, and mark what detestable doings it practyzeth. it persuadeth the people against their Prince, the youth against their parents, servants against their superiors and masters, one realm against an other, and whole Christendom against Christ. But in this, our made Ministers can rejoice and triumph, terming it most ungodly, to be the Gospel: whereas in deed, there needed no better argument to prove it to be, as it is, high minded pestiferous pleasant heresy: then the readiness of self-will youth, and delicate unpainefull persons to run so rashly to embrace it: for from labour unto lust, from prayer unto contempt and pride, and from fasting unto louse liberty and feasting, we see the perverse nature of man to be over prone and read. I remember the talk (as it is written) between Socrates the famous philosopher and Theodota the bewtiefull quean, she told him that she was able at any time to allure unto her all his scholars & students in philosophy: affirming, that Socrates cold not with all his learning, persuade any one of her companions and lovers unto him. It is truth, said Socrates, & no marvel, seeing thou dost draw them in a down hill path into pleasure: and I compel them to climb unto virtue, whereunto the way and climbing is high and full of difficulty in likewise what wonder is it, if many a thousand do now thick and threefold, fall from virtue the teaching of the catholic church, into vice the very whirlpool of the protestation of heretics? The Apostle of christ S. Pieter, 
2. Pet. 2.  did himself long sithence, in most plain words express the same, saying: Superba enim vanitatis loquentes▪ pelliciunt in desideriis carnis luxuriae, eos qui paululum effugiunt, qui in errore conversantur: libertatem illis promittentes, cùm ipsi servi sint corruptionis, etc. that is to say, For when they have spoken the swelling words of vanity, they beguile through wantonness, through the lusts of the flesh, them which were clean escaped: but now are wrapped in errors, they promise them liberty, and are themselves the bond servants of corruption, etc. So now in these later days, when you (which usurp preaching) have prated and set forth your own foolish and (as God doth know) inconstant fancies: them you provoke and allure others into the self same pit of death and damnation: 
this draweth a number of doting old heads, & young boys to be of their damnable doctrine.  offering them the like fruition of the lust of the filthy flesh. And promising unto Priests, monks, and many others, who sometimes lived in sincerity & godliness, an open gate into all ungodly desire and vanity: and that in such wise, as what poor Priest soever doth at this time live within the lurch of your injunctions and tyranny, the same is not counted honest zealous, nor earnest in faith, unless he be clogged with a quean, to carry him all headlong into hell. So that the poor man, which lived of a long time in chastity and perfection, is now compelled to compass the love of some light damosel, to lead with her a loitering detestable life, and so to bid farewell unto all his former faith, promise, and fidelity. Wherefore, may we not most justly with Seneca say? Vincit sanctos dira libido. Vengible or cruel lust overcometh the holy men. Further, may we not adjudge by this our time, the saying of Marcus Antoninus Emperor of the Romans, to be all rightly spoken for truth? who alleged it over hard for any man, having immoderate liberty, to rule the bridle and rain of his raging appetites and lusts. But here some of you will say, Why? and were not many of the Priest evil in the old time? admit (if any to your knowelaige were) some so to be, and yet, that shall make nothing to maintain your naughtiness. For in those days to punish such lewd livers as you, there were straight and laudable laws established, as the books thereof, if you would impudently deny it, can yet testify. So that fear then forced fowl life to fly into corners, and to forsake the face of the streets and houses: but now purity of living is clean put away, chastity is shaken in sunder, the laws to punish lechery is laid under foot, virtue is counted but a varlat, incontinency is crept up and maintained in married monks, Priests, and Ministers houses. Also than the spirituality were spiritual and shamefast, now they be lay men and shameless. Then they were learned and laudably instructed in liberal sciences, now they are rude unlearned, and for the most part but poor labourers of handy crafts. Then they were devout and divines, but now they have neither devotion nor divinity. Yowe yourselves (o Ministers) do know, that the most part of you be only through mere poverty thus compelled to put yourselves so rashly in these disordered orders, & you which have consumed and riotouselie wasted your wealth and goods, are now glad to profess a perverse doctrine, thereby to draw into some ability for to wade with the world again. If that in any parish (a pietiefull thing to hear) there was any pastthrifte and rash mate which cold but read, such an unruly runneagate is now, not only, in the church a reader, but also (which thing passeth all impudency) a preacher and a pulpit possessor in the holy house of God. (I mean in the house which once was holy, and rightly reverenced through out the Realm of England, but now defaced, and against all godliness profaned.) I know myself such as, having forsaken their handieworke and former trade of living, have afterwards laboured to read, that then they might be Ministers, & readers. I know them who, having some skill in reading, have rashly forsaken their masters services, & so that have not only sought thus unorderly for orders, but also which have obtained the same. I know them who, (being delivered out of the bishop's prison, and whose hands, before the temporal judge, of the iron and fire have sufficiently felt.) have notwithstanding straight passed into the next Diocese, and there desiring orders, were forth with there charged with the cure & charge of souls.  
Again, if you mark the young sort of new made Ministers, you shall find in them such folly and pride, such wilfulness and wantonness, that woeful it is to hear it. they be in their attire and apparel so roofed, welted, jagged and stitched, as meeter to be minstrels then of the ministry. These do no sooner attain this one new only order, but then busily seek they for some bassing girl to make up their new godliness: 
Meet young men, for such amadde faith.  they labour so hardly to get them a housewife, as be she good or bad, virtuous or a varlat: they pass not, this is the end of their study, this is it which they seek, and this is their summum bonum, their chief felicity. Seek further, what your gravest fathers and new named bishops have been, 
these new bishops were the basyste sort of the whole clergy.  and you shall find, that they were the inferior sort of the whole clergy, that they were for their learning meeter to be compared with the laity, then with the learned: that they were the most wanton livers (as by their light, unadvised, and unlucky made maraiges appeareth) amongst the spirituality: that they were those, for whom the whose clergy were accused of incontinency, that they were but the riff-raff amongst the religious: that they were but truants in comparison of the true catholic teachers: that they were the very worst of all those which professed priesthood & sanctity, and that they were but the very dregs of the Divines and Doctors of our days. Behold of them some, who having lived this long time without any matching in marriage, do now in their old age fall to such folly and doting, as their mere mad doings must well declare, what kind of faith they seek to maintain, and also what manner of life they heretofore have lead. 
their grave fathers be drowned in dotage & dead lie sin.  These be not of their simple sorts, for they be of their bishops, and they be of their new godly, devout, and (as the Protestants can call them) most grave fathers. But is it gravity for a Bushop with a grey beard in his extreme age to wax wantonne, and to wade in love with a light maid of his host his kytchynne, with whom he hath made such haste to mary? I shall not need to trouble your with his name, for the city and country do well know it. Yet, if any far dweller hereof do doubt, let him trust, that it is as true: as that bath and WELLES be within one Bushopryke. 
Such wantonness in the youth is wicked: but in such old men, it is more than detestable.  Is it gravity again for a man in years more than fowrscore, a man being a Preacher, and once aswell as the best a mock bishop, after the burying of his late bedfellow & wife, to fall to lascivire of fresh, to seek a young woman to woe, and to mary one who for her years, were meeter to be his niece or maid, than wife and mate? And is it also gravity, for one taken to be the profoundest clerk of their company, who lead his life hitherunto in study, and (as some do think) in chastity, now having through heresy heaped together great store of wealth in a Bushopryke, to be as busy in wantonness as the best, to get him a young dame to stand at his study door, and so in the midst of his new godliness to mary? Is this a sign that they seek for the Kingdom of God? doth this prove that they pray, fast, mourn, and lament for their offences? shall we gather by this, that they be devout, holy, chaste, sighing, and sorrowing for their fins? No, no, for if they did perfectly either pray or fast, 
He is counted to be none of their saith, which will use oftentimes to fast.  their minds should not be upon such lascivous madness, and if they did play the part of true Apostles, they cold not be lead so soon, by such pestiferous motions, from godliness. For wanton Venus passeth not for the company of mourners, she flieth from the heads which fast and pray, and she putteth no affiance in such, who by weeping, sorrow and heaviness of mind, do make so little of the lusts of the flesh as the true catholics do. But on the other part, concerning the fathers of this late framed faith, if you will ask what they do, then believe the words of the Apostle, who of such, saith thus: They count it pleasure to live deliciouselye for a season, 
2. Piet. 2.  spots they are and filthiness living at pleasure, and in deceivable ways, feasting with you, having eyes full of adultery and that can not cease to sin, beguiling unstable souls. etc. judge if then, whether our Ministers be not they in deed, whom S. Pieter in these words doth plainly paint out and blame. 
All their intent is, to wallow in the filthy lusts of the flesh.  mark (as he termeth it) the filthiness and living at pleasure of our preachers, understand (as by experience thou mayst) whether though he be never so old, and ready to be received into his grave, that yet he would greadelye go into the world again, a while to live with his love and mate in most wanton way. Such is the perfection, that springeth from this unperfect faith, which their own fancies, and none else, hath now made and devised. I would learn of them, and namely of him, whose last maraige I made mention of, what should now move him to mary? seeing he draweth near to fifty years of age, and hath ever until this time without a wife lived (as men do think) well enough: yet his late doings do declare some doubt in the matter. I do urge him the more in this, for that his own friends have found fault with him for the same. Let him therefore tell, what did rather move him now, than at other times heretofore, to fancy and make suit for a minion and sweet heart? Is it proper to his protestancy, or belonging to his Bushopryke? he will say, nay. what then? It was the spirit that moved him. O spightefull spirit, cursed, detestable, and a most dangerous enemy unto the best part and portion of man. This spirit is he, which the Poêtes named Cupido, and you the English Ministers will needs make it the spirit of God: but tell the people, of what God? of the God (as the Poëtes feign) of filthy lust, love, and loathsome lechery. of whom Seneca saith thus: 
Deum esse amorem, turpiter vitio savent,  
Finxit libido, quoque liberior foret,  
Titulum furori numinis falsi addidit.  Which hath this sense: 
A God lewd love to be, men fylthlye favour vice,  
Uyle lust did feign & that, he might men more entice  
Unto his rage a title her, of false God did devise.   
With this spirit an other of their captains was so chased, as no other remedy remained, but needs he must in the midst of his new mystery be married: of whom I had LEVER leave further to speak, then to trouble the reader with to many of their rash made maraiges. But is it not more than marvel (all their folly considered) with what face these men dare profess any perfection at all? may not therefore their impudency in pulpits be wondered at? which promiseth the people health and salvation, if they fly from the catholics, and follow them. Ah 'las, where shall they follow you but to the fiery lake of hell? and where will you bring them but to the bottomless pit of dreadful darkness? these men would have us to defy our forefathers, not to lead their lives, nor to walk in their virtue and godliness: not ceasing in their prating sermons most ungodly and unnaturally to say, our fathers be in hell, our fathers be in hell. Here I can not suffer, but must need say, O you beasts unnatural, 
Who can write to vehement against such varlates?  why will you to your power deface our holy forefathers, who died in the faith and true religion of Christ his Church? why will you so perversely pronounce this shameless sentence against so many thousands of good men, of Christian virtuous and godly Kings? of whom we may surely with the Prophet say: In te speraverunt patres nostri: speraverunt, & liberasti eos. Ad te clamaverunt, 
Psal. 21.  & salui facti sunt: in te speraverunt, & non sunt confusi. That is, In thee have our fathers trusted: in thee have they hoped, and though hast delivered them. Unto the have they cryede, and they are made safe: in the they have trusted, and are not confounded. I read, that noble Solon one of the. seven. wise men of Grece, being on a time demanded: why he had not established laws, to punish those which had beaten their fathers. Because (saith he) I adjudged not any such to be, You may hereby see, how that Solon thought it impossible, that any should be so pastgrace as his father to beat or in any wise to greve.  
But our new noughty false preachers will not stick so to storm against their fathers: 
We are unnatural children, if we forsake not the company of such enemies to our forefathers.  as from heaven (if they cold) to hale them down, into the dark restless dungeon of hell. I trow, if Solon were now living, he would surely ordain laws, to punish such lewd unnatural persons. For is it not more then unnatural and lewd, to allege that their forefathers and ours, that the Saints, Martyrs, and all holy men be holden in torments in hell? which thing they be either driven to affirm: or else to deface the chiefest points of their new bastardly painted faith. For it is against their fancied faith to maintain, that any man dying in the belief of the catholic church (as all our forefathers have done) can obtain heaven, or any salvation of soul. Wherefore (o protestant) if any piety be planted in thy breast, thou wilt bewail the misery of so many, as these monstrous Ministers be rulers over, if any grace and mercy may move thee, thou wilt all heartily lament the loasse and danger, which the people of Christ be in, And also if there be but one jot of any gentleness or justice in thine heart, thou wilt have some indifferency to deal with and to judge these things. Play therefore now the worthy part of Pericles the noble and valiant Captain of the Athenienses, use here his justice, and with him say, Oportet me amicis accommodare, sed usque ad arras. say thou, I must incline unto my friends, the Protestants, saving my conscience. Let now thy conscience cause in the some consideration of honesty, and then no doubt the pleasant pestiferous doctrine of heresy must needs displease thee: which doctrine the elder that it is, the more rotten and filthy fruit it beareth. It is a doctrine by the dyvel devised to snare and delude the corrupt company of youth and others, who willingly would walk in the over-large, wicked, & pleasant way of their most poisoned appetites. For as Satan sometimes on the high mountain and hill top, did assay to tempt our Saviour Christ: saying, (after that he had showed him the whole dominion of the world) Haec omnia tibi dabo, si cadens adoraveris me, etc. that is, All these things will I give thee, if thou wilt fall down and worship me, etc. So now in this valley or dale of misery, he mischievouselye with the like enticements compasseth, also to tempt the Christians, saying: The pomp of the world, the freedom of the flesh, riches, power, wealth, wives, Bushopprykes, deaneries, beneficies, and authority: all these things will I give you, if you embrace and set forth my faith, fancy, and commandments: and if you will be my disciples, fall down and worship me. Well, a great company of good Cathokes have forsaken all these baits, Bishoprics, benefices, wealth and wives, and they have said with our Saviour Christ, Abi Sathana, avoid Satan. But a few perverse English preachers, they will pray him to make that offer again, and then more heed shall they give unto his words & promise. They can say, Mane Sathana, tarry a while Satan. Let us hear more of thy mind, and what thou wouldest fain have us to fullfyl: so that at the length, with the sweet singing of sirens, they be soon drawn to perform the work and desire of the dyvel. O wicked man & Minister: see what a foolish marquete thou haste made, thou hast lost by this bargain (without great repentance) the best substance that thou hadst: And if thou wilt believe the very words of Christ, 
so that they may have the company of their queans: hell is as fit for them, as heaven.  then shalt thou sure find it to be so. he saith, Quid enim profuerit, etc. that is, For what shall it profit a man, if he should win all the whole world, and louse his own soul? Now, what hast though gained by this giwe gawe wealth and pleasure of the world, if after a day or two, thou must for ever in hell remain with weeping and gnashing of teeth, where thy worm dieth not, nor the fire at any time goeth out? And therefore, thou which liest in the horrible lake of heresy, turn unto God, and forsake thine offences▪ 
I wish unto them, as unto myself.  let us go boldly unto the seat of grace, that we may receive mercy, and find grace to help in time of need. This is the malice now, (Ministers) that I own you: that I would wish you, to put away your iniquities, and crave pardon at the hands of God, for this your swerving from the true faith, that your souls may live, and that we may then together enjoy the gladsome light, and eternal rest in heaven: else, you shall herein earth sustain most worthy infamy and shame for your offences, and in hell a just plague and punishment for the same.  
Here have I passed over briefly some piece of your perverse practise and behaviour, & that the more to make you mindful of your ungodly estate and degree, wherein I have yet used such modesty, as willingly I named not one of you. but now this cometh last into my mind, that many of you beholding this book, will braggingly say: If that he cold name us, he would. hereat I stay, and do somewhat doubt, whether it were best to begin of new or not, and of fresh to set forth your names, filthy facts and dwellings. Well, you shall see that I can do it, and yet will not: hoping that when you have forsaken this your fond faith, you may lead a godly life again. But to prevent your brag, you drive me to utter the doings of one or two for example sake: whose proper names notwithstanding I will (according unto my promise) omit. There is one now a preacher, who, being married, and his wife then in the town five or six miles westward from London, was taken nevertheless by a gentle man, with an other man's wife, and so brought before the justice, who bound him to appear before M. grindal, 
they leave them unpunished: lest it should else deface their doctrine.  at whose hands he received none other punishment, than to be banished out of his diocese. This perfect Preacher now dwelleth four miles from Windsor: where he hath gotten for his excellent virtue a vicarage. There is an other, who (according unto the saying of Theodorus the Atheman) received divinity in his right hand: but which delivereth it unto the people again with the left. I can not well leave out his name, & yet I am loath to name him. But, 
Chrsman is sent to preach this new Gospel into the country/ where he is not known, which is a shift now commonly used.  inquire for the archdeacon of West minster, learn the cause of his departure thence, ask with what favour the laws went forward, when he escaped the cart, which he had deserved, for venturing like a Hardy man so far with Venus. Thus, being loath further towade with your faults, unless I be by you pricked and compelled: I wish unto you such heart, as may hate all heinous pleasant heresies, unto the people such perfection and pure judgements, as may contemn your ungodly shameless sermons: wherein you compass most craftily to kill & slay their souls, And I wish finally unto us all, perfect unity, charity, and true love, that at the length we may like brethren live in the everlasting joy which never shall end. Amen.   

fol. 5. pro read, lege, ready. fol. 3. pro you outrage, read, your outrage.