The Castle of Christianity, detecting the long erring estate, aswell of the Roman Church, as of the Bishop of Rome: together with the defence of the Catholic Faith: Set forth, by Lewis Euans. Eccle. 21. Be not ashamed to confess thine error: for he that is wise will remember himself. Hieron. ad Paulam. etc. Let men first read, lest they seem, not through judgement, but through the presumption of hatred, to blame that, which they know not. Imprinted at London by Henry Denham. Peter .2. c. Deum timete, Regem honorate. Cic: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ Est piger ad poenas princeps, ad premia velox. Cuique dolet, quoties, cogitur esse ferox. HONI SOIT QVI MAL Y PENSE Vivat deo, sibi, reip: longum, aeternumque valcat: regnet latissimè, diu, fortunatissimè: regat se, nos, & regnum, long a in pace, splendidissima huius imperij regnatrix, Elizabetha: Amen. TO THE MOST gracious, and mighty Princess, Elyzabeth by the grace of God, Queen of England, France, and Ireland; defender of the faith. etc. Your majesties most humble, and obedient subject Lewis Euans, faithfully wisheth here on earth long reign, all honour, much heith, and continual prosperity, and in heaven everlasting joy, and bliss eternal. THE INCLINAtion of Mankind (most gracious, and my sovereign good Lady) is divers, and strange: some are given to provide for their private gain and desires: some for high room, estimation and honour: some for the safeguard of their consciences: and some wholly to profit the common wealth. Yea, and besides these, an infinite sort of others there are, who be diversly carried (a thing not unmeet to be thought upony some living at ease, and in prodigality: some with pain using their industry: some delighting in one thing, some in an other: every one following, as his disposition is, the vain merchandise of this brickle world. Hence it is, that the most famous Philosopher Pythagoras, compared the life of man unto a mart, or fair, as in the which some are busy, some idle, some buyers, some sellers, some lookers & gazers on. But of the former sorts, as I can not enough commend those, who are all careful for their souls, seeking rather with loss of life to win heaven, then by rest here and joy, in the end to deserve sorrow, and hell: so must I praise such, which employ their continual care, to the profit, enlargement, and conservation of the common wealth. For, unto these, there is (as Cicero saith) a prescribed place in heaven, wherein they shall live in bliss for ever: unto the others, remaineth (saith Christ) the salvation of their Souls, and they are those (O most happy men!) that shall have our saviour to be their advocate and Patron, he it is, that before his father will acknowledge, receive, and reward them. Yet all are not (O right sacred Queen) to be accounted for religious, which talk of religion, and in whose mouths only and lips the name of the Lord is, all are not true confessors which can and do abide long imprisonment, all are not godly Martyrs which suffer death, yea though they die under colour, and in pretence of defending the true faith. For, many there are, whom the adversary hardeneth, as the Arrianes, the anabaptists, with others, many there be that die in blindness, that are seduced, and that defend in a manner mere heathines. Of these it is, that S. Augustine saith: Quae est ista dementia, ut cum male vivitis, lotronum facta faciatis, & cum iure punimim, gloriam Martyrum requiratis? What madness is this, when you lead an evil life, when you commit theft, and robberies, and when you are justly punished, then to require the glory of Martyrs? It is not (most benign Sovereign) all that say: we be Catholics, we be Christians, we have Abraham to our father, whom the Lord our Saviour will embrace, and defend. For, there be some, I would there were not many, who under the name of devotion do uphold superstition, and by the colour of godliness and piety, do pamper up blindness and Idolatry. The proof whereof (to the inward sorrow of any christian heart) we may in these our days behold, and see. For, to defend the pride of one man, to maintain the pomp of one prelate, (Lord) what persons, and how many be moved, and set on? how many be egged against Christ and his gospel? how many be stirred up against their Prince, their friends, and their country? how many are bend against the laws of God, of man, and of nature? neither yet is this, so much to be marveled at. For, vice and virtue may not agree, light must vary from darkness, good dealings will differ from deceit, holiness doth hate ungodliness, true piety shall ever detest blind Idolatry, to be brief, heaven is enemy unto hell. Hence it is that all this hurly burly and tumults do arise, hence it is that within one Realm, within one City, yea, and within one house such dissensions do grow, such strife doth breed, such hatred doth happen. And yet, this is not, I say, strange, seeing that our Saviour himself, hath before hand told, and showed unto us of the same. Think not (sayeth Christ) that I am come to send peace into the earth. I came not to send peace but the sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law: and a man's foes shallbe they of his own household. What plainer words can be then these? show they not, as in a glass, our time? and further, fully to express our calling, You shall (saith he) be hated of all men for my sake. But how the professors of the Gospel are hated▪ what whispering there is against them, what toys are wrought, what travail some take, what trifling news be devised, what gadding, what dreaming, what inventing, what hoping, what imagining there is, as I am loath to utter, (for let God confound all foolish devices) so am I right sorrowful to think. I myself have once drunk (before your majesties great clemency I confess) of the puddle of ignorancy, of the mud of Idolatry, of the pond of superstition, of the lake of self will, blindness, disobedience, and obstinacy. This did I, this do all they, which fondly flee this your realm, which grudge (& yet know not why) at your highness laws, which (alas) resist the truth, and have (as the Apostle saith) a fervent mind to God ward, but not according unto knowledge. O here how may your subjects be glad? How may your highness rejoice, when unto transgressors there is such clemency found in your grace, as inviteth them thus boldly to renounce their folly, and as offereth, as unto the prodigal child, most gladly, favour, forgiveness, and pardon? these things (most gracious Lady) considered, let others esteem their vain credit as they list: for mine own part I protest before God, and your highness, during life to the best of my power, to prefer the divine Scriptures, before the Chaos of man's doctrine, to embrace your most godly proceed, and to perform in all things towards God, your Majesty and my country, the part and duty of a true subject. In token, & pledge whereof, I have adventured in most humble wise, to dedicate these few leaves unto your highness most imperial protection, beseeching of God, to save, keep, and defend your Majesty. Your majesties most humble Orator Lewis Euans. Romans. 1. I am not ashamed of the Gospel of Christ, for unto all such as believe, it is the power of God unto salvation. Ephes. 6. Put on the armour of ●od, that you may stand steadfast against the crafty assaults of the devil. For we wrestle not against flesh and blood, but against rule, against power, and against worldly rulers, of the darkness of this world, against spiritual wickedness, for heavenly things. 1. Coloss. 2. Beware lest any man come and spoil you through philosophy, and deceitful vanity, through the traditions of men, and ordinances after the world, and not after Christ. To his loving Friends wheresoever, Lewis Euans wisheth as un to himself. WHen Jweygh, that friendship is nothing else, (loving friends) but an especial agreement with good will, and love, between mankind, as well in matters divine, as human: I do then somewhat doubt, whether I were best to publish this small book, or not. The thing that seemeth to let me, is the familiarity, friendship, and amity, which hath been and now yet is between us. For I cannot but fear (so loath am I to lose old friends) lest by this mine alteration in judgement, you also (though you have no such cause) will alter your love, and so withdraw your good wills. In deed you yourselves do well know, that I was never chargeable unto you, that I never sought friendship for gain, and that at no time I fawned upon any for praise, estimation, or profit. Only did I accept the faithful hearts of my friends, and I greatly esteemed the gentle willing minds, and affability of mine acquaintance. And this is it that maketh me the more sorrowful, when I fear to lose their good wills, whose friendship I delighted in, but of whose wealth and goods I neither had, nor desired. On the other side, my duty towards God, mine obedience due unto the Queen's highness, and the unfeigned good will that I bear towards my country, these do in deed now compel me to profess the truth that I see, to renounce obstinacy, to knowledge the right way, and to bid defiance unto Idolatry. I have therefore in this treatise, though not eloquently, yet faithfully brought forth, reason, authority and Scripture, and that to defend the Catholic faith, and to chase away the smoke of hell, the mist of Antichrist, and the false long maintained merchandise of Satan. I tread herein, I trust, the path of our perfit forefathers, I defend the Church, I give a foil to pride, I commend prayers, penance, and fasting, I cut down perverse hypocrisy, deceit, and blind juggling. I extol honourable marriage and chastity, I the cause, that I labour indifferently: you shall plainly perceive that I speak nothing against holiness, but that I endeavour to do what I can, to further devotion and godliness. Why then should our friendship cease? why should it not (these things considered) increase? yet some I know there are, whose breasts be stopped with such pelting disdain and ignorancy, that having a sound of the Catholic faith in their mouths, they neither know what faith nor fidelity meaneth. Some others there are, who though they be worldly wise and learned, yet they so lean unto self will and estimation, that they lean not in a manner, but altogether besides their profession. These be not father Adam's children, they are made, as they think, of a finer mould, they carry such a toy in their heads (and yet know not they what) whereby they suppose themselves to pass all other men. Alas, is it not known what they are? be they not terrigeni fratres? be they not of an earthly mould? is not the trade over earthly that they lead? yea, and to utter them further: touching manners, be they not intolerable? and concerning religion, are not their errors in a manner palpable? they will have no man to be like unto them, they think that in comparison of them, there is none worthy to be looked upon, none meet to be harkened unto: they adjudge their own persons, their own dreams and fantasies to excel, surmount, & to pass all. Who can away with such Pride? who can suffer such self will, such disdain, such arrogancy? But to omit these: I shall crave of you (dear friends) if for nothing else, yet for old familiarity, that you will read over these few leaves, before you do infringe our amity, and that you will read as friends, and then judge indifferently. And for my part this promise I make, though we disagree in Religion, and that but for a time, until you receive the grace that God offereth you, the light which shineth before you, and the Gospel which is preached unto you, yet in friendship Orestes shall find me Pylades, Damon shall try me to be Pythias, Theseus shall not miss Pirithous, Patroclus shall not want his Achilles, Nisus shall not lack Euryalus, Lelius shall be assured of his friend Scipio, David shall try me to be jonathas. This seeing I speak from the heart, and faithfully, show your good natures, perform the part of friends unfeignedly. And thus taking you all to be my friends, whose friendships though I can not deserve, yet will I during life desire, I bid you unfeignedly well all to far. From London, the iiij. of November. FINIS. ¶ A plain demonstration of the erring estate of the Roman Church. LEWIS DUKE Aeneas Sylae. lib. 3. etc. of Baviere (Christian Reader) is for his constancy, and that not without good cause, had ever sithence in memory. For being prisoner, and required to grant some great matter, he utterly denying it: Albert then Marquis of Brandenburg, in whose hands he at that time was, threatened to deliver him over into the hands of a Prince which was very cruel, and the Duke's most enemy. But the valiant courage of so noble a man could therewith be nothing moved, in so much that he thus answered: ask (saith he) that thing Note. at my hands now being thy prisoner, which thou shouldest demand of me if I were at liberty: else though my body be in thraldom, yet shall my mind have still his freedom, it shall serve and obey me, and not thee. This is a great and a right worthy example of much constancy, it was the saying of a valiant heart, and the courage of a mind unconquered. Hereby we be admonished, that we consent unto no unlawful thing, through fear, for living, for liberty, or for life: but remembering the office of our bodies, what they are, and whereunto they serve: that we keep our minds free from all unhonest subjection, that we do things lawful with consent of conscience and voluntarily, that we resist wrong, and falsehood with fortitude and constancy, and that we yield unto the truth, not through force or friendship, but willingly. And what can An objection. (will some say) this example make for your purpose, seeing that you now write, otherwise than you have written? how may it defend you, which now say otherwise than youhave said? or how shall it excuse you, who now think otherwise than you have thought? what constancy (will such say) is this? how can your alteration so soon in mind, in judgement, be answered? you have either (say they) adjudged amiss heretofore, or else you now do: so that whether it be the one or the other, offended you have, you are to be blamed. Alas, what arroganty The answer. were it, yea, what lewdness, either to affirm that we have at no time trespassed, or not to acknowledge that we have offended, when the offence was evident, evident, I say, unto others, although not (such is the blindness of sinners) unto us? Is there any either of such impudency, or else of such purity, that he will or may in such sort object? For be it by writing, by some other deed, by words or thought, who is void Aug. lib. 20. de civitate dei. of offence? what mankind, what humane nature (our Saviour Christ only excepted) is borne free from the bondage of sin? If we say that we have no sin, and that we 1. john. 1. have not done evil, the truth is not in us, and we deceive ourselves. Whereas, if we confess our sins, the Lord is just, he is faithful to forgive them, he is ready to cleanse us from all iniquity. What then? shall shame let us from knowledging our faults? shall foolish estimation hinder us from confessing our sins? shall our friends, shall the world, shall the devil persuade us from detecting our trespasses? GOD forbidden. There is a shame, and there is a disorder, which bringeth Ecclesi. 4. sin: that is (as Augustine sayeth) Aug. when one is ashamed to renounce his wicked opinion, either least he should so seem unconstant, or else appear, and that by his own confession, of a long time to have erred. There is also a shame that bringeth Ecclesi. 4. grace & advancement, as when one knowledgeth with repentance his misdeeds, when he lamenteth and confesseth that he hath erred. For thereby winneth he God's favour again, thereby he entereth into estimation with all good men and godly. Whether is it then a greater rebuke, a more Philip. 12. shame, to confess ourselves guilty with all men of sin, or else to continue with the wicked, with the reprobate therein? Cuiusuis Cicero. est hominis errare, nullius nisi insipientis, perseverare in errore, it is the property of all men (saith Cicero) to err: but it is the property only of a fool, to persevere in his error. Had not the prodigal child returned unto his father, acknowledging and confessing his fault, full miserably in hunger and filthiness, had he ended his life. O how oft, and how earnestly do the Scriptures erhort and persuade us to repentance! Let us look well upon our own ways jeremy. 3. (saith jeremy) and remember ourselves, and turn again unto the Lord. And as for the loss of our estimation and friends, (which is the greatest block that men stumble at) if we lose them for Christ his sake, and his Gospel, we are promised the receipt Marc. 10. of an hundredth fold, we shall doubtless receive life everlasting. Concerning constancy, is a man defending errors though stoutly, maintaining untruths though earnestly, or suffering torments in the defence of falsehood, though (as they term it) patiently, to be accounted for one constant, or yet patient? Constancy is (saith Aristotle) Eth. lib. 7. in things which be good and laudable. Let none therefore adjudge them to be constant, which either do lie in prison to maintain blindness, or do suffer death to defend wickedness. Else may you term the Arrians, the Eutychians, the Marcionistes, Ebionites, and such like, to be men as constant, patient and virtuous as any other. For these of their own imprisonments do seem to rejoice, of their punishments they are thought to be glad, of their death they do triumph, & for the truth it is (say they) that they suffer. What shall we therefore say of them, and not of them only, but of the like? forsooth, Miranda est eorum duritia, neganda patientia, Lib. de patientia. Their hardness (saith Augustine) is to be marveled at, but that they are patient is to be denied, that they are constant is not to be granted. If that then, there is no constancy used or to be termed in blindness, in error, in sin, but rather stiffness in opinion and obstinacy, which how dangerous a disease it is, S. Augustine in Augustin. plain wise doth testify: For as constancy (saith he) suffereth not a man to be depraved, so stubborness suffereth him not to be amended. If also it is no inconstancy to embrace virtue, and to eschew vice, to leave the darkness, and to lean unto the light, if it be no patience to suffer any punishment in the defence of error, dreams and deceivable opinions, if to continue in sin, to be covered still over with clouds, with mists, and darkness in a manner palpable, if to err, to be deceived, and to dote, is evil, if to be sort for our misdeeds, and to call for grace, is a thing profitable for us, commanded of God, and demanded by scriptures, if we and our forefathers, even from our youth have sinned, and that until this day against the Lord, if (to be brief) it was no reproach for S. Paul, of a Pharisey to become a follower of Christ, of a learned lawyer at Jerusalem to become a learner of the Gospel, of a doctor to become a disciple, of a persecutor to be persecuted: why alas, why linger we to turn unto the Lord? why gad we after gloss? why follow we not the Gospel? Let us, of love unto all I say, let us at the length now hear the voice of God, it is loving, merciful, and full of comfort, by his holy Prophet he pronounceth it: why will you die Ezechiel. 18 (saith he) O ye house of Israel? I have no pleasure in the death of him that dieth, turn you therefore, and you shall live. Turn so shall there no sin do you harm. Here notwithstanding our treason, we are offered free pardon, for the times past God offereth forgiveness, our beginnings shall not be thought upon, all our former faults are released, if now we amend, if our ending be good. We stand a number in one case, to strive against our Prince is not commendable, to contend against our Creator, against Christ is not profitable. Fie on the world, fie on the devil, they, they would have us to delight in this vain glory, of them cometh all this obstinacy. Alas, what availeth us in Hieronym. name to be accounted good, if in deed we be evil? away with our friends, nay away with our foes, away with all such by whose means we delight in our own ways. And shall we seek the praise of men (with a sorrowful heart I speak it) to our own confusion, to hurt our brethren, to displease God? Beware (saith Christ) lest Math. 6. ye justify yourselves before men to be praised of them. For else you lose the reward at your father his hands. If in the defending of dreams, in maintaining man's doctrine, and in shadowing the truth, we did so deal, as we might seem in man's sight to deserve great praise, yet weighing our own works to be weak, seeing how fond it is that we defend, how hollow is the ground, and how soon it may be shaken, what should we abuse learning any longer? why seek we to defend with eloquence, with wit, with subtlety, the suburbs of iniquity, the houses of harlots, the shops of trumpery, the palace of vanity? it is no rebuke, no slander, to turn unto the Lord, it is for our profit to get our father's favour again, for in stead of Acorns, he offereth to feed us with most dainty dishes, in stead of clouts and rags, he hath for us new clothes. I say again, let us not be ashamed, S. Paul began evil, yet ended he well, of a persecutor, he became the servant of God, he professed, he embraced, he preached Christ, he died in the defence of the faith. God grant that all we, renouncing foolish dreams and light legends, retracting fond assertions, and rightly adjudging of men's doings, may so do. Well, to the intent it may evidently appear, whether I am thus now moved to write through fear, or by a free motion, whether I am persuaded thereunto through the desire of gain, of friendship, of favour, or rather in hope of a reward at God's hands, to be received with others, for the knowledging and setting forth (according unto my small talon) of the truth, I think it not amiss here this much to protest: That were my judgement at hand, the place of execution appointed, the manner of death determined, were I already condemned, yea, were I warned to prepare myself, yet should fear make me grant no further, than I would do of free mind, no torment should enforce me to write against my faith, against the thing I undoubtedly believed. It is true that I meaned before, as I wrote, I followed always my conscience, I hated flattery, I loved to utter what I thought, & that freely, I followed as near as need were my former example, I would not grant, nor did, to any thing being a prisoner, whereunto I would not agree, or do not, and that willingly being at liberty. Let no man therefore reprehend me in that I have written before in one manner, and now in another, yea, though the one be contrary unto the other. For therein (the matter being rightly weighed) is no inconstancy, there is no evil meaning in neither, a zeal there is in the one, although not according to knowledge, and a zeal there is in the other, confirmed by authorities, by conscience, by Scripture. Touching the offence in the one, though I might remove the fault, and lay the same in others, yet to have offended I knowledge, I confess, I grant. Neither yet ought any to object it unto my reproach, the deed was not so heinous, as the repentance for the same may be gracious. What saith Cyprian herein? what saith S. Paul? ignosci potest Cyprian. simpliciter erranti, sicut de seipso Paulus Apostolus 1. Tim. 1. dicit: qui primus fui blasphemus, & persecutor, & iniuriosus, sed misericordiam merui, quia ignorans seci: He that sinneth, not having an evil meaning, may be the rather forgiven▪ ●…s the Apostle S. Paul speaketh of himself: when before I was a blasphemer, a persecutor, and one that did wrong, but I obtained mercy, because I did it through ignorance. No man therefore (that I may use S. Augustine's words) except he be rash, will find fault and reprehend Aug. lib. retract. me, because I rebuke and blame mine own faults. What? should I be so arrogant, as to confess that I was never ignorant? or should I in well doing, be ashamed to do that which Augustine and others have done. Let him (saith he) that Ibidem. might not attain unto the chief and first point of wisdom, endeavour to obtain though the second part of modesty, that having spoken some things to be repent, he may be sorry, and knowledge that such things ought not to have been said. S. Augustine was not ashamed so to do, and should I? if all the Prophets, if all the Apostles, if all the Doctors have so done, were it not a thing insolent, yea, a thing impudent for us so not to do? Let others esteem their credit as they see cause, I will say what I think, by the means of man I will never be smothered in ignorancy, I will freely speak my conscience, no terror, no threatenings, no death shall let me. Were I enclosed up with Pantaleon, or shot into the heart with Praxaspis' son, yet dreams shall be dreams, truth shall be truth, a spade shall be a spade, I can give it none other name. I never laboured for gain, I never looked for glory, what I did, was done freely, it was and it is done of a good meaning, and voluntarily. For mine own part, I bear evil will to none, I wish well to all, and that faithfully, unfeignedly. Though I think otherwise than they do, if I think the truth, and if good causes do move me thereunto, why should any blame me? why should they rebuke him, which yieldeth unto truth, and giveth place to reason, authorities, and holy scripture? But what was the cause and how came to An objection. pass (will some say) this sudden conversion, objections I know, will be devised, flouts will be framed, jests, & toys (for idle walkers, idle dreamers, there are enough) will be invented. The conversion, sir, is not so sudden, An answer. as of such, who say Mass in the one day, & subscribe to the contrary, in the other. And yet I speak it not to reprehend them, for S. Paul, I know, was converted in a moment, Act. 9 c. suddenly going by the way to Damascus. Whether they be likewise converted in deed, or no, between God, and them I leave it, I will be no judge. But what I could hereof say, and what I know, for some causes I will omit. What made me to alter my mind, and how it happened, you shall briefly hear. Hear me then, I pray you, without partiality. Having always from my childhood detested this way, which to do well, we must term the reformation, and cleansing of Christianity, from unprofitable clods, from weeds and briars, wherewith the house of God was in a manner overgrown, having oft hear in talk (as to many can witness) resisted the same, having passed over the Seas, moved with a vain zeal, to chunne it, and having at the length by translations, & toys written against it, I returned privily (as occasion served me) into England again of that mind to departed hence as soon, and as secretly as I could. In the mean time I was aprehended, and so committed to prison. Being then there, and looking for some extreme kind of dealing, which yet I so little feared, as were the punishment never so hard, were it never so great, I was contented, yea, very willing felt I myself to abide it. But in stead of extremity, (it is best to confess the troth) I found much clemency, I found in those, whom before I little regarded, great wisdom, good learning, much gravity. Which thing, as I did at the first in a manner unwillingly (so rooted was the disease) consider, so in time, how I know not, I began somewhat better to like it. So that oftentimes weighing the judgement of the learned men that talked with me, to be short, weighing all, and indifferently with myself, I was diversely minded, a marvel it was, that one mind, in one body should be so wavering, my thought was moved, my heart was in a manner amazed, it made me to think upon the estate of Augustine, who forsaking the Manichees stood Li. confes. 6. at a stay, somewhat doubting which way to take. Here what should I do? I desired méekelie that God would strength me in the true faith, that he would vouchsafe of his great mercy to open the knowledge unto me of the right way. And what followed? anon I was minded to examine better, and with good heed to consider (which thing hitherunto I might not away with) the writings of such as before, I misliked, detested, abhorred. Me thought also that in reading of man's works (the Scripture only excepted) men might by good reason, use the gift that God gave them, their discretion, & their own judgement, specially, in things dissonant from holy scripture. Yea, were he Augustine, Ambrose, Jerome, or any other, were he of never so great antiquity, never so learned, had he written never so great volumes, yet lawful I saw it was, that we might say, as Papias the scholar of S. john Eccl. hist. lib. 3. the Evangelist did say: Non multa dicentibus, sed vera tradentibus auscultandum est: we must hearken, and obey those, which set forth the truth, & not that say or write much. Whereunto S. Augustine himself did also in these words, much further me: Neither Fortun. Ep. should we so esteem the writings of men, although they be Catholic, and good, as the Canonical scriptures, and as though it were not lawful for us, (saving the reverence due unto such) to reprove some things in their writings, and to refuse it, if we fortune to find that they have thought otherwise than the truth doth allow, and the same through the divine help, being better understanded by other, or by us. Again concerning the reading of books, or talk to be had with the contrary side, for all is one: Ye could (sayeth he) at no time allow any Aug. exhort. thing in us, your bishops with whom we talked, would never peaceably reason with us, flying as it were to talk, with sinners. Who can away with this pride? as though the Apostle Saint Paul talked not with sinners, yea, and with men passing evil. Touching also the writing and decrees of any Bishop, yea the Bishop of Rome is not here excepted, thus he saith: We may argue, and doubt Lib. 2. de unico baptism. of the writings of any bishop whosoever he be: but we may not so do of the holy scripture. By any thing therefore hither-unto done, (judge gentle reader indifferently) may I for alteration in mind, of rebuke and reproach, be worthily thought guilty? I follow not mine own fantasy, I waver not with the wind, the weight of reason, of authority doth move me. So it followeth that when I was rid from that superstitious scrupulosity, wherein with others I was before over fast bound, when I felt myself at liberty to read with judgement, and to judge the things I read with the holy scriptures, the very touchstone of truth, when I perceived it lawful to peruse over the doings of either side: then felt I lo my mind much eased, and my conscience from that lumpish burden, wherewith it was before much cumbered, now in a manner released: Then (so can the right hand of the most highest change all) felt I my study to Psal. 77. prosper, the black clouds to vanish away, and the light of the bright Sun to shine and appear. I will not speak much of fond gloss, how unsavoury they began now to seem, how the one contraried the other, how few or none went faithfully to work. Of fables, of dreams, of spirits, and spiteful devices, of juggling miracles, of feigned fires, of perverse prophecies, of christianity, and godliness, most ungodly profaned, what should I say? truly if we deal indifferently, having a regard unto the blindness that reigned, and unto the enormities wherewith the world was overwhelmed, we may well say, non est veritas, non est misericordia, non est Osee. scientia dei in terra, there is no truth, there is no mercy, there is none that knoweth God upon earth. For was there any truth when toys, when stones, when sticks, when earth, when ashes were adored? where was mercy when threatenings, when force, and when tyranny prevailed? who knew God, when God's word was obscured, and God himself scarcely remembered, when blocks were blessed, when moths, and worms, when rust and canker was reverenced? woe unto him that saith unto a Abac. 2. piece of wood, arise: & unto a dumb stone, stand up: For what instruction can such give? go we then unto the former time, let truth be said, what find we there? superstition, Idolatry, murder, disobedience, pride, blindness, deceit, envy, hate, whoredom, and a very heap of iniquity. This I speak, not of heat, but out of histories. I report me also to the indifferent consciences of good people, whether in the serving of God there was any abuse, yea, whether any thing was almost in his right use. I report me to the whole world, whether the church of Christ hath been of a long time assaulted with diverse and great offences, or no: whether she hath been, and that almost from the beginning, besieged with avarice, hypocrisy, with lust, and intolerable impiety, to the loss, alas, of many a christian soul or no. Some there were always, though in number few, and though their works were, through the malicious policies of the adversaries, spoiled, burnt, and defaced, that spoke and wrote against wickedness, against sin, against abuses, and against (if I may use the term honestly) the beastly life of the Clergy, all aught to have so done, if any therefore now do it, should he be misliked? aught he to be reprehendeded? is it reason that with Photion he feel so much injury? The Gospel was preached here in England, even when the foggy mist of idolatry was thickest, which thing though it appear not so plain unto us, why should we marvel? for were not the books by the adversaries spoiled? were not translations forbidden? incurred not he the penalty of the greatest excommunication, Const. prou. Oxon. who translated any book, chapter, or sentence of the holy scripture into the english tongue? and yet for all their burnings, spoilings, forbiddings, and excommunicating, we have testimonies enough, that the truth was here preached, that there were preachers that spoke against the lewdness of the Clergy, against the Pope, and other abuses, they treated de fide, de sacramentis ecclesiae, Statut. Henrici. 4. & de authoritate eiusdem, of the faith, of the sacraments of the Church, and of the authority of the same. Yea, with such a zeal preached they then, that though they were excommunicated, yet ceased they not, they travailed from one Diocese unto another, until at length they were hindered and letted (so were the Apostles of Christ) by the extremity and rigour of man's laws. In Cyprian. etc. elder time also we must grant, there were learned fathers who bewailed much the iniquity of their times, and from the heart lamented the estate of the Priests, saying: that there was no good religion, no holiness, no faith, no charity amongst them. This was a good while agone, it was above a thousand years past, the time was then wicked, let us therefore well weigh what we receive at their hands. But afterwards what followed? forsooth iniquity still getting the upper hand, sin overflowing the whole world, every one followed his own way, (of the Prelacy I speak) fornication being defended, vices maintained, no impiety in a manner rebuked, the Religion was nothing regarded. Yea, Quidam sacerdotes Io. Peckham Cant. Archiep. Baal potius quam domini salvatoris. etc. occidentes animas Christi sanguine redemptas, evertentes ecclesiasticam disciplinam: there were of the priests (O heaven! O earth!) the priests rather of Baal than of our saviour. etc. murdering the souls redeemed with the blood of Christ, abusing and overthrowing the discipline of the Church. And Greg. Maur Aug. what saith Gregory of his time? humilium sumus doctores, superbiae duces, we be the teachers of them that are humble, but we ourselves are the ringleaders of pride. Sacerdotes Ibidem. nominamur, non sumus, we are called priests (saith he) but we are not. Woe Gregory was chosen. Anno domini▪ 591. be therefore unto such priests, through whose perverse behaviour, and vile licentious life, the Gospel of Christ hath been so hindered, the sense of holy scripture so perverted. Culpa Gregor. vestra hostium gladios exacuit, your heinous crime hath sharpened the sword of the adversaries, your lewdness hath alured the horrible Turks to take such enterprises, to invade Christendom, to conquer the land, to slay the innocents, and to bring into most damnable subjection, our poor brethren, sometimes the servants of Christ. What were your prayers? abominable. One of your own Bishops so termeth them. Quae execrationes potius dicerentur. Archiep. Cant. Io. Peckham. You name them the celebrations of Masses, but they ought rather (sayeth he) to be called cursings, a taking and abandoning of yourselves to the devil. Do they then amiss (all things, christian reader, considered) which labour to purge Christendom from so deadly an infection and poison? what? shall the reprehenders of vices therefore be called vicious? shall such as seek with true doctrine, with their own death to do good unto their country, be termed spoilers of the faith, despisers of the church? shall good things be named evil? is the world so evil? Peccatores procul dubio tacendo Gregor. Venantio. etc. pastor occidit, the shepherd without doubt by holding his peace, murdereth sinners. Would you then have the Preachers now, the bishops to hold their peace, to see sin, to suffer it, to murder souls? the See they saw the bishop of Rome his house, the very palace to pervert souls, and shall they not once say against it? shall not we, shall not bernard bewray De consid. ad Eug. the iniquity thereof? thy Court, thy palace (saith he) receiveth in good men, but (O lamentable thing!) it maketh none: naughty persons (O horrible house!) thrive there: and the good (O ungodly palace!) appayre and decay. Doth it not now by this appear, unto any heart not over partial, how profitable, how necessary it is, that we examine our ways, that we call for grace, that we return unto the Lord? I commit my credit into the hands of any honest conscience, let him judge whether I am in fault because I fly from so foul a profession, from so unperfit a teaching. But is this all? No, you shall yet see the Gospel of Christ better defended, the City of God stronglier fortified, you shall see Rome to be Rome, the usurped power easily put down, the smoke of Idolatry let out, and the ministers there of misrule, of mischief, either by times to repent, or to sustain everlasting reproach. If they henceforth prove good, their former ungodliness shall not hurt them, if they wax sorry for their offences, the truth will not shame them. I crave of them that they will bear with me, though I blot out their paintings, and bewray their bugs, their deceivable Lanterns, their Lemures, with all their abuses: and that because the law of nature, of good men, and of God is against them. Neither will I write so vehemently as the estate of the time present would require. For the right hand of God is large, he may turn the great Turk, and he may convert Cane of Cathay, he will (it is not to be doubted) deliver our friends here out of blindness. So that it were better to see some blames deeply buried, than either in any thing to discredit those, whom God may yet call, or then to trouble christian ears with the rehearsal of some offences, peradventure over heinous. I will therefore reasonably, friendly, charitably, and with modesty proceed. Let us then begin with the very bulwark Supremacy. and strongest hold of the contrary side, which if we accordingly do batter down, yield than they must, it is then for them to knowledge their obstinacy, the rest they can in no wise defend. And what is their chiefest fortress? the usurped title of a supreme head, their feigned Popedom, their false primacy. Under this banner, a sinful man beareth in hand, that he may curse, bless, abandon the souls of men to the devil, under this title he taketh upon him to rule in hell, to reign in heaven, to command the whole world, and to be king over all. Can man do any more to imitate Antichrist than this? but (to omit such intolerable pride and blasphemy) shall we indifferently examine whether the bishop of Rome (for this is the question) hath any authority by reason, by good authority, by scripture so to do? In deed many he hath well seen in the Latin, Greek, and Hebrew, that hold with him: but how evil such are seen in that, which is the end of good studies, that is in the knowledge of GOD, every good man must grant. Are they then utterly ignorant? No. For they can make smoke where no fire is, in dark places they can prove most light, in light they will prove darkness, in deceit truth, in devilish men they can make good meaning, and in good men most sin. They can prove the snow to be black, the fire to be cold, the black coal to be white, the Wheat to be Rye, the Rye to be Rushes, such toys they can do, declare they not themselves to be learned? If to defend harlots, who can do it finer? if to maintain the slewes, who keepeth a more stir? if to favour fornication, they have no fellows. Good Orators (I warrant you) they are. But in the defence of the Pope, what is their reasons? Marry (say they) as in a City ought to be one chief Mayor or Magistrate, as in a ship ought to be one Master, as over a household ought to be one husband, and as in a Realm ought to be one ruler or Prince: so in the Church amongst Christians ought to be (say they) one head vicar, one Vicegerent or Regent under Christ. Consider (gentle Reader) indifferently the strength of the example, weigh it with thine own conscience uprightly. Is it reason because a Prince, without the assistance under God of others, as of his counsellors and officers, can not rule well and orderly his realm, that therefore Christ, without the aid and help of man, may not guide and rightly order his Church? shall God's infinite power be so pinched, and brought into that straightness, as to be compared with the miserable estate and impotency of man? shall the argument be good, because man may not, therefore God can not? What should we speak of the Solomon. mutability of man's heart, or else of the steadfastness of the Lords counsel? Fie upon that man, and fie upon that spiritual man, which would challenge to rule the whole earth, and that would abuse the name, authority and power of GOD, to maintain such pride. Fie upon that tyrannical triple crown, chair, diadem, sceptre, and the carrying of upon men's shoulders. Fie in deed (with dolour of heart I speak) upon all such popish pomp and pompous popery. If I be earnest, bear with me, the cause requireth it. What reason is it, as though GOD were utterly absent, as though he could not be every where present, for a sinful man to usurp the mastery, and such a supreme mastery over all, over Princes, Kings, and Emperors? but we shall see, even with our eyes this pride soon to decay. For the 1. Pet. 4. proud is resisted of GOD, and to the humble he granteth his grace. He putteth Luc. 1. down the mighty from their seats, and exalteth them of low degree. Whosoever Luc. 14. exalteth himself shallbe brought low. The bishop of Rome exalteth himself: what then followeth? therefore he must needs be brought low. And that he doth exalt himself, you shall see that most evidently proved. Christ would not have neither his Apostles nor disciples to be called kings or Lords. For know ye not (saith he) that Marc. 10. they which seem to bear rule among the Gentiles, do reign as Lords over them, and they which be great among them, exercise authority over them: So shall it not be among you. etc. If that then the bishop of Rome doth contrary unto this, contrary unto Christ, contrary unto the Apostles, doth he not exalt himself? he doth not only challenge to be supreme in causes Ecclesiastical, but also to have royalty over the Christian people. He will be called Lord of Lords, King of Kings, yea, the Pope hath (saith his defender) a kingly power over his subjects, even in temporal things. Where is james and john the sons of zebedee? where is your mother? why come you not and crave to sit the one on the right hand of the Pope, the other on the left, in his glory? good God that the eyes of Christian people were once opened, that they might equally discern, what it is for one and the self same man to be called the servant (O hypocrisy!) of the servants of God, and contrary unto that, to use a temporal power, a kingly majesty over all, to have his sword, his sceptre, to have his guilt sturrops (fie) to put in his holy feet, and in all defiance of humility, to have kings and Emperors to be his footmen. What reason is this? Pride (sayeth Ambrose) hath caused angels to become Ambrose. devils. Pride (sayeth all the world) hath caused the Bishop of Rome to be called Pope, and of a Pope to proceed further in all the degrees of Antichrist. Let neither Cardinal, Council, nor Doctor say: who is like unto the Pope? who is like unto the Apoc. 13. beast? who is able to war with him? For as sure as God liveth, Babylon that great City must fall, the walls of Jerusalem will be raised up, falsehood must fly, truth will overcome, darkness must down, the light beginneth to shine, the devil maugre his head, must yield, God will have the field. Let us therefore never abuse eloquence to defend pride, to maintain the Pope. For who toucheth Pitch shall be filled Ecclesi. 13. withal: and he that will communicate with the proud, shall clothe himself with pride. Never felt our cuntriemen, never felt learned men greater reproof, than when by show of skill they have sought to defend shadows, to defend dreams, and to defend the filthy abominable abuses of Rome. Oh it was not without good cause, that the Christian Poet then thus spoke of Rome, of the Prelacy, I say, under the name of the City. Si quid Roma dabit, nugas dabit, accipit aurum, Mantuan. Verba dat, heu Romae nunc sola pecunia regnat. If we have any thing from Rome, they be trifles. It receiveth our gold, and deceiveth us. Alas only money now there reigneth. And what is further said thereof? little praise I warrant you, and less it deserveth. Quo magis appropias, tanto magis omnia sordent. Ibidem. The nearer you come to Rome the worse you will like it, the more you look on it, the filthier it shall appear. What should I speak of their bribery, ambition, poisoning, fornication, and evil living? loathsome is the life if all were disclosed of their chief pastor, the thing can not be denied, his deeds be detestable. Shall we grant then by reason, shall we be so unreasonable, that such a monster should be a master, and that over Gods anointed, over Kings and Prou. 20. 1. Pet▪ 2. 1. Tim. 2. 1. Reg. 12. Princes? how reverently doth the scripture speak of Emperors and rulers? how unreverently doth the bishop of Rome abuse and abase them? and yet shall we follow the Pope? Papam imitari debemus: such is the 24. q. 1. haec est fides. etc. &. 35. q. 9 veniam. reason that they use. Gregory in reproving the pride of the Bishop of Constantinople, useth this reason. There were (saith he) of the Bishops of Constantinople, some that were great heretics, therefore if the bishop there should be called the universal Patriarch, the estate of Christ's Church should decay. Here if this reason be good, we may frame the like, if it be not, it is Gregory and not I that framed it. There were of the Bishops of Rome, some which were great heretics and very lewd men, therefore if the Bishop there should be the chief, than the estate of Christ his Church should decay. This is the Popes own reason, let him see unto it. Ask of them what Anastasius, Sisinnius, and john the twelfth of that name were. They were Popes of Rome, the one was an heretic, the second was a wicked man, and the third was a monster and a very Epicure. Liberius likewise was an horrible heretic, an Arrian, & yet B. of Rome. I report of them as I find it in the books written by the Pope's own friends. Thus for my part, touching reason, they find me so reasonable, that I answer, and yet use their own reason. But shall we now see what authority they have, for reason (we perceive) they have none, and who the chiefest champions be that defend this primacy? you may not think but that there are many of them, yet what they are, that is to be considered. They be no Apostles, nor yet disciples of Christ, they be the Popes of Rome themselves, their Cardinals, their Bishops, their Doctors, their darlings, their hirelings, they be those whose necks were under the yoke, either thereunto alured through gifts, fair promises and flattery, or forced through fear, or through overmuch simplicity blinded and seduced, who so drew forth and upheld the pompous chariot of iniquity. And that I see me not to utter untruth, that the thing may appear, they were Stephanus, julius, Pelagius, Symmachus, with such like, all being bishops of the See of Rome. The case in controversy is their own, they may not be their own judges, in that their own law is against them. For I am sure (indifferent Reader) that in a controversy between thee & an other, thou wouldst not willingly be tried by the defendant thine adversary. And could the Pope except he were his own judge, maintain his primacy? No. And therefore being better advised, they make this law, that the Bishop of Rome may judge all, but he may be adjudged of none. And who made it? Innocentius, Antherius, Gelasius. And what were they? Bishops of Rome. If therefore they provided for their own preferment, could you blame them? Nay, you may in no wise blame them, though they carry (these be Ex dictis Bonifaci●. their own words) an innumerable sort of people with them by heaps into hell. And why? because they do judge all, but Ibidem. none may judge them. I use (christian reader) no deceit, they be their own words, weigh them with indifferency, I ask no more, it shall do thee good so to do. Doubtless it is both a pleasure, and also a great grief unto him that hath eyes and understanding, to see their laws, to behold their authorities: a pleasure it is, for that he seeth their fond jugglings, being himself free from their filthy bondage and trumpery: A great grief it is, to see men, and those men which be our brethren, and are called Christians, to be so much given to blindness, addicted to folly, and so further such subjects unto the servitude of so intolerable a wickedness. Well consider we more of their laws, and let us consider them indifferently. For at the first beginning of their pontifical proud kingdom, they thought good to ordain laws, that so unto us at this time, their answer for lack of reason and scripture, might yet be: Nos legem habemus. etc. We have a law▪ and by this law we defend our doings and freedom, by this we rule, by this we reign. And what be their laws? over vile, to abominable, I warrant you. They be these. The Pope be he never so Ex decret. evil, yet must you conjecture and guess him to be good. Though we know him to be lewd, yet lo, we must guess that he is not so. O execrable blindness! The Pope granteth Ibidem. the authority of the sword, that is, of a Princely government. Is not this a passing pride? The Pope is not only in Ibidem. spiritual causes the chief, but also in temporal. O mighty jolly Monarch! The Ibidem. Pope hath all laws (O hollow place, and not holy!) contained within his breast. No man may hate him. Take heed of Ibidem. that, you may not mislike him. He may dispense Ibidem. in things contrary unto the Apostles. No marvel, for that is the right property of Antichrist. All questions concerning Ibidem. faith, he must determine. And must he be the very touchstone? shall holy scripture be so excluded? His mind is to be Ibidem. preferred before all the bishops. In deed that is the next way to reign. Of manslaughter, Ibidem. or adultery, he may in no wise be accused. No, though he be never such a whoremonger, though he murder never so many. Yea, and that we should go into hell in deed, there to bear him company, their law is, that we must follow him, we must kill, if he kill, we must do as he doth. Et sperent te tartararegem? Must we serve him in hell? He may not look for Rhadamanthus place, he is no such Executor of justice. Let him take heed, that he come not under Tisiphones' hands. With the rest of their laws, what should I trouble thee? they are, if it may be, than these, a great deal worse. I will not much scan upon their impiety, there is no person that can read (the thing uprightly considered) but will, and may regard them accordingly. Only thus much I say, if pride, if covetousness, if desire alone, and only to reign, hath been the ground, and was the very cause, why such lewd laws were made, if Satan was the subtle secretary therein, why trouble we ourselves? why torment we our consciences? why care we ought for them? we see his authority, let his pardons alone, have not to do with his dispensations. Papa quandoque nimium papaliter dispensat: The Pope (thus Barthol. Brixiensis. saith his own Lawyer) doth sometimes too popishly dispense. What authorities the bishop of Rome hath, specially to maintain his estate you have heard: Now what authorities be against him, let his friends be contented to hear. I will be brief, I will not be partial. To begin I need not with the primitive estate of Christ his Church, wherein we can find no such primacy, no superiority amongst the Apostles, who then all having received the holy ghost alike did preach the Gospel, and so faithfully did set forth the truth, without pride, without chalence of the highest room, or once mention of any supreme head to be had or exercised among them. Let the Pope's own authorities prevail, let his evidences be seen, are not the words thereof these? Although Peter, james, and john were preferred by Clomens. our Saviour in a manner above the rest, yet claimed not they any glory, or title of primacy: and shall then the Pope claim that, which Peter neither would nor could not? In the time first of Cyprian we read, that certain lewd Priests being worthily condemned by the Bishops of Aphrica, ran to Rome, that by the Bishop there, they might have the matter farther discussed. Cyprian findeth great fault with the hearing of them, and writeth thereof unto Lucius then bishop of Rome, saying that unto every bishop a portion of Christ's flock is committed, who shall render accordingly an account for the same, and that therefore these men ought to be tried, as in deed they were in Aphrica, and that by and under their own bishops: he writeth likewise at large concerning the same, and much reprehending it unto Cornelius. Now what authority, or what ground of supremacy, a few disobedient and convict Priests could purchase unto the See of Rome, judging uprightly, I see not. But if they be eithers ignorant, or s arrogant, as to frame upon these runagates, their right, and usurped title, let them then, and with good indifferency consider, how Dioscorus their Pope of Rome being excommunicated, and yet touching no matter of faith, did appeal (for so they themselves name him) unto the Pope, the Patriarch of Constantinople. Here we find another Pope, and unto whom their Pope of Rome hath appealed. Touching the time of Constantine, it was he, & not Silvester, it was the Emperor, and not the bishop of Rome, that made laws in defence of the Christians, it was the Emperor that condemned the writings of Arrius, it was he that called from banishment Porphyrius, and it was only he that then made an edict against heretics. But if they will have it that Constantine did ordain the bishop of Rome to be the chief, then let them go forward in their history, wherein they shall find, how at that time this voice was heard, hody venenum ecclesiae est immissum, now doth poison enter into the Church. And that this voice was true, you shall well prove, if you examine throughly the whole doings of Silvesters successors. For (O Lord) what cruelty was amongst them! what ambition! what simony! what disobedience! what heresy was amongst them! Come we then unto the Emperor justinianus his time. For concerning Marcellus and Anacletus, if the decrees in their names set forth, be theirs, (as in deed they seem not to be) they were bishops of Rome, and therefore is their authority contrary unto the scripture, in advancing themselves, nothing worthy of any reasonable man, or of any indifferent Christian to be estéemen. And before we speak of justinianus, you must understand that there were in his time, and under him, among others, five especial Cities, that is Rome in Italy, Constantinople in Thrace, Alexandria in Egypt, Antioch in Syria, & Jerusalem in judaea▪ Of these five, there were five chief fathers or patriarchs, every one having a 〈◊〉 and a several authority in causes spiritual, such I mean, as Archbishops should have, every one within his own and proper Province. Neither did any one Patriarch either intermeddle with the jurisdiction of the other, or claim a Primacy the one above the other. They were several Cities, several Provinces, several patriarchs, several in authority, & equal in dignity. And that this is most true, the words of justinian himself shall testify, who having next under Christ, a kind of supreme authority, made certain Ecclesiastical laws to govern and rule them all. So that some laws being made concerning the Clergy, for the due execution of the same, he sendeth his especial commandment unto the said five patriarchs in these words: jubemus igitur beatissimos Archiepiscopos, & patriarchas, Imperator, Petro glorios prep. hoc est, senioris Romae, & Constantinopoleos, & Alexandrinae, & Theopoleos, & Hierosolymorun. etc. we will therefore that the most holy archbishops and patriarchs, that is to say of old Rome, Constantinople, Alexandria, Antioch, and jerusalem etc. He writeth not to one alone, lest that one should challenge a superiority. Where was then therefore of Rome the supremacy? certain bishops he had under him, so had the rest, this was all his authority. justinian his style unto the bishop of Rome was this: joanni justin. joanni viro. etc. viro beatissimo, ac sancntissimo Archiepiscopo, & Patriarchae veteris Romae: To john the most blessed man, and most holy Archbishop & Patriarch of old Rome. And here lest any may gather any thing by these words, most blessed & most holy, you shall hear in what order he writeth unto the Bishop of Constantinople, weigh both the styles, and you shall see Constantinople to have the greater reverence, his words unto him be these: To the most holy Epiphanius, and most blessed Archbishop of this holy royal City, and universal Patriarch. Yea, justinian in plain words saith, that Constantinople (Est sanctissimamaior ecclesia) justin. An● thenio sanctiss. etc. is the most holy & worthier Church. justinian, no man can well deny it, was then under Christ in earth (if they will term it so) the supreme head, he then, and none other made laws, and the same aswell spiritual as temporal. Unto the Clergy these were his words: we command: we will not suffer: we ordain: we straightly prohibit: we appoint: we will: we bid: These be words of greater authority than the bishop of Rome ought to use, they be words by authority commanding him. And that the Pope ought not to use them, Gregory in manifest words beareth Gregorius Eulogio episcopo Alexandrino witness: for writing unto the Bishop of Alexandria, thus saith he: Which word of bidding I would to be far from my hearing, for I know who I am, and who you are. In calling, you are my brethren, in manners, my fathers: therefore I bad not, but endeavoured to show what things seemed profitable. Prince's may use these words bidding. etc. in them they be tolerable, and therefore the same Gregory writing Idem Mauritio Augusto. unto the Emperor, saith: Quantum ad me attinet, serenissimis iussionibus obedientiam praebeo, In that which appertaineth unto me, I yield, & render due obedience unto your majesties most royal bid & commandments. I would to God, in heart I wish it, that as the Pope did here unto the Emperor, so all we would do unto our most gracious sovereign and most royal Princess the Queen's Majesty, and so unto her successors. You see that there is no cause but we should do it, there is no reason, no authority to the contrary. Let any indifferent man read the Chronicles, yea let him read their own writings, and it shall be evident, that the Bishops of Rome had not the title of any such Primacy, until at length thorough pride and ambition, contrary unto all custom and good order, they usurped that authority. Symmachus and Laurentius, being both at one time chosen Bishops of Rome (tantaest discordia fratrum) after much strife and controversy, were feign to go unto Ravenna, there to abide the judgement, (as in deed they did) of Theodoricus the king. Pelagius the second, how was he chosen? absque decreto Principis, contra consuctudinem, Nauclerus. without the decree of the Prince against all custom. Here they see that it was contrary unto all former example, that the bishop of Rome should be chosen against the decree and will of the Prince. Bonifacius the third did will, that the election of the B. of Rome should consist and be determined by the judgement of the Prince, of the Clergy, and of the laity, & that for good causes. But Phocas (they say, mark well when Anno domini. 604. their kingdom began) commanded at the request of the B. of Rome, that all Churches should be obedient unto the Romain church. And yet was the authority of the bishop notwithstanding so small, that he should be suffered to do nothing without the commandment of the Emperor. For Bonifacius the fourth was glad to ask leave of Phocas that he might transpose the temple Pantheon, to be the Church of our Lady, and of all Saints. Bonifacius the fift, could not without the licence of Heraclius the Emperor, not so much as be suffered to take the tiles from Romulus' temple, to cover S. Peter his Church. Neither was this in the time when the Church was persecuted, it was six hundredth and twenty years after Christ, it was when all Christendom (as they say) obeyed the Bishop of Rome. But what obedience was given him, by his obedience unto the Emperor, it may appear. For if it were not lawful for him without the Emperors leave, to meddle with the tiles or temporal goods of one Church, than it was less lawful for him to have to do, as he now claimeth with the whole temporalities of all the Churches in Christendom. If he might not do so little a thing without the consent of the Emperor, much less might he do greater things, much less lawful it was for him to depose Christian Princes, and to tread under his feet Kings and Emperors. Let here indifferency take place, if we be wise, we will weigh these things without partiality. Neither may I here omit Paschalis which was chosen to the Bishopric of Rome in the year of our Lord. 817. Who for that he was not elected by the authority of the Emperor, was feign to send unto Lewis named for his clemency Pius, then being Emperor, to declare in whom the fault was, and that it was long of the people and the Clergy that he was so elected, adding further that he was chosen against his will. With this satisfaction Lewis was pleased, and thereupon he wrote unto the people and Clergy that they should keep the institutions and decrees of their ancestors, and that they should not offend the imperial Majesty again. This is so manifest that what should we need any more? and yet seeing I am entered into the history, I will allege what Gregory the fourth did, in acknowledging his duty unto the Emperor. He being chose bishop of Rome, by the consent of the people and the Clergy, would in no wise take upon him that digninitie, until the said Lewis had confirmed his election. Hath then the Emperor nothing to do with the choosing of the Bishop of Rome? who is so fond as to defend such absurdity? is not this plain? is not this true? is not this in their own history? was not Benedictus the third, confirmed Bishop by Lewis the second? was not Nicholas the first, confirmed by the same Emperor? & that it should be so, was it not the order always, the law, and the custom? Concerning their Counsels, in speaking of one, we shall easily bewray the weakness of the others, and that if specially we touch any of their chief. Their Council holden at Chalcedon in Asia, they do in allthings so reverence, receive, and so believe, as they do the four holy Gospels of our Saviour Christ. If then we can prove errors therein, of necessity must they acknowledge their Counsel to be erroneous, and themselves to be blasphemous. Let them now take heed, for if this go forward, their craking of Counsels, their authority of fathers, shall henceforth not help them a farthing. But how shall we prove it? Even by the Bishop of Rome himself, I think his friends will be glad of such a judge. If he proceed against them, let them blame none but him, whose blames they seek to defend. To be brief, thus shall we prove it: All such as have offered unto any man a profane name, a name of rashness, of pride, and of blasphemy, were erroneous and wicked. But the Counsel holden at Chalcedon hath offered unto the Bishop of Rome a profane name, a name of rashness, of pride, and of blasphemy. Therefore the Counsel holden at Chalcedon was erroneous and wicked. Here the Proposition at large is undoubtedly true, the less is proved out of Gregory Bishop of Rome, in his Epistles unto Eulogius Bishop of Alexandria, unto john Bishop of Constantinople, & unto Anastasius Bishop of Antioch. The Conclusion can in no wise be denied. Note now then in what estate, in what strength is their evangelical Counsel, understand how soon they are disproved, and how easy it is to detect their pride, their usurpation, their blasphemies, & ambition. I see a great deal more, which I might have said, touching reason and authority, but to any reasonable man, to any not drowned in the very pit of darkness, this much may suffice. Wherefore, forget not that Gregory calleth this name of a supreme head, of a generality, of an universal Patriarch, of a supreme Bishop (for all is one) the name of pride, of rashness, of blasphemy, an ungodly, a wicked and a profane name, and that he further saith: None of my predecessors, Greg. Eulogio & Anastasio. no Bishop of Rome, hath at any time agreed to use so ungodly a title. Let not such also forget, who take upon them so rashly, & so unlearnedly to maintain the bishop of Rome, what Gregory herein further saith, his words be these, for that they are manifest, I may not omit them. Who is therefore (sayeth he) in so corrupt, and Greg. joanni episcopo Constanti. naughty a name, set, except he, before us to be followed, which despising the legions of angels, appointed with him in equal fellowship, hath leapt out into the highest point of singularity, to the intent he might obey none, but rule all? who also said: I will climb up into heaven, Esay. 14. and make my seat above the stars of the sky, I will sit upon the glorious mount towards the North, I will climb up above the Clouds, and will be like the most highest. Let those which are in blindness, if they have eyes, see, if they have ears, let them hear, if they have reason, let them judge, if they have learning, let them discuss, whether these words be so plain, as the Pope in no wise, except he renounce his pardons and pride, can avoid them. Well, shall we have a view of the scriptures? shall we see what in them the bishop of Rome hath, to maintain his papacy? One thing (christian Reader) before I begin, I dare faithfully promise thee, that thou shalt find throughout the whole testament, neither Papa, Papatus, Primas, nor Primatus, to be granted unto any of the Apostles of Christ, then much less unto the Bishop of Rome. Marry we must confess, and we will do it freely, that there was a foolish contention amongst the Apostles, even in Christ his Luc. 2●. time, before he suffered, which of them should Marc. 10. Math. 20. be the greater. But our Saviour did much reprehend them therefore as we read at large thereof in the Scriptures, where he saith that amongst the Princes of the Gentiles such worldly power, such dominion is used: Non ita erit inter vos, it shall not be so amongst you. And yet notwithstanding all this, the Bishop of Rome will needs have Peter (God knoweth little for Peter's sake) to have the pre-eminency, the majority, the superiority over all the rest. Christ alloweth it not, the Pope will, belike it shall be as he will. That I speak no worse of him, a wilful part he playeth thus in abusing holy Scripture, in perverting the sense, by his insensible reasons, to serve his turn and desire. But deal he as he list, yet dare I lay, that he shall be brought down Esay. 14. to the depth of hell. And as for his arrogant & all ignorant arguments, they shall be here laid out, their weakness shall be disclosed to their shame that still will defend him, and to their praise that in time forsake him. I crave of thee (good Reader) in his name, before whom we all must be judged, that thou wilt for thine own sake, see unto these arguments, consider their absurdities, and weigh them with indifferency. Their first fond argument is this: Christ said, thou Math. 16. Behold how this place is abused. art Peter, and upon this rock I will build my Church. Therefore the Bishop of Rome is the supreme head. O Lord what a wise reason is this/ where was Logic, and that I speak not of the rest, where was common sense when this was framed? upon what will he build his Church? shake off blindness, confess the truth, super hanc petram, Ambrose. id est, super hanc fidem, upon this rock, that is to say, upon this faith. Upon him which rightly confesseth that Christ is the son of the living God, shall the Church be builded. And did none ever confess that but Peter? yes, all the rest of the Apostles, judas I scariotes excepted. Therefore upon them all, upon any, whosoever that confesseth Christ to be the son of the living God, is the Church builded. For what is the building of Christ his Church? is it any thing else, than the increase of faithful people, confessing and acknowledging the faith of Christ? what dream they than, upon Tues Petrus, & super hanc petram? perceive they not how that place of scripture is most plain? or is it unto them that the holy ghost, by the Prophet Esay doth thus speak? you shall Esay. 6. hear, but you shall not understand, you shall see, and yet not perceive. Oh, repent, Marc. 1. and believe the Gospel. For this argument they themselves see, doth neither prove in Peter any superiority, nor yet that their Pope ought to have any primacy. proceed we then to their other arguments. Christ said unto Peter, feed my lambs, joan. 21. Note how this place is perverted. feed my sheep, feed my sheep: therefore Peter is the head of the Apostles. I ween this be to heady an argument, in the judgement of any reasonable man, to be granted. Of Logic I will no more speak, for as all men may see, they either utterly lack it, or else they want good matter therein to utter it, or both. Shall it follow, because Christ bade Peter feed his sheep, that therefore he is the head of the Apostles? what is it to feed Christ his sheep? is it any thing else than to preach the Gospel, and so to instruct men in the faith? said he not then asmuch unto the rest? hos numero. 12. emisit jesus, Christ Math. 10. sent forth every of the twelve to preach, ad oves perditas, to call home the strayed sheep, to feed them. He gave no one jot of authority unto Peter, which he gave not unto all the rest, he sent them all to preach the Gospel, to feed his sheep. But why would the Bishop of Rome have Peter, so plainly against the scriptures to be the principal or chief among the Apostles? latet anguis in herba, there is a pad in the straw: it is not be ye assured, to further Peter, it is nothing for Peter's sake: it is to the intent that he himself (O proud man!) might challenge a superiority over all. This is the cause that these blind arguments came forth, that the scriptures be so wrested, abused, and belied. Again, they thus reason. Christ saith unto Math. 17. Wey how this place is wrested. Peter, thou shalt find in the fish his mouth a piece of coin of four drams, pay that for me and thee: therefore Peter hath a primacy over all the Apostles. A perfit argument I warrant you, if it be throughly weighed: there was never such absurd toys, never such boyish brawling, I dare say, devised. Doth, I pray you, Christ, because he then paid tribute, challenge unto himself, therefore any power, did not as many as were at Capernaum pay the tribute of two drams? did any one of them thereby claim an authority? how shall Peter then hereby have any superiority? is it because Christ paid for him two groats? good God, a great many, yea all, (they must needs grant) paid at Capernaum, for their servants the like tribute, and yet did they not therefore attribute unto their men any chief dignity. The truth is mighty, and the Dem. ex orat. de fall. legate. contrary is weak: the truth hereof is, Peter had never a penny, and therefore Christ with that one coin, lest he should be an offence unto them, paid for him. This is the right sense, there is no more in it to seek. What can be plainer than this? what can be more perverse, than to shadow with lies, with lewdness so manifest a truth? But O the great strength of verity, which against Cicer: pro M. Caelio. the devilish craft and subtlety of men, and against all the false guiles of any whosoever, of her own force doth defend herself! an other of their arguments is this. Christ said unto Peter, Simon, Simon behold Luc. 22. See how this place is misused. Satan hath desired to sift you, as it were Wheat: but I have prayed for thee, that thy faith fail not: therefore Peter hath a majority over all the Apostles, and is their superior. Suppose here (christian reader) what these men would do, if others framed against them such foolish and self will arguments. Never say that they are learned, except they have some better learning. But I marvel not so much at their blindness, I have been in it, I know thereof the effects. If I wondered at any thing, it should be at this, that there are amongst so many men, not so much as one eye. Neither speak I of corporal eyes, but of those rather which Angels have, the eyes of understanding, the eyes wherewith God is seen, wherewith his holy word is understanded. Now touching this place of Scripture, whereas Christ said unto Peter, that Satan desired to sift them, as it were Wheat, the right meaning (mark well indifferent Reader) thereof is, that our Saviour Christ perceiving the time of his passion to approach, and understanding the frailty, temptation and fear that his Apostles should then be in, he said: all you shall be offended through Marc. 14. me this night, for it is written: I will smite the shepherd, and the sheep shall be scattered▪ See here how plainly the Evangelist S. Mark setteth forth that place of S. Luke. The shepherd is Christ, the sheep are the Apostles, at his taking they scattered: relicto illo, omnes fugerunt, they left Ibidem. him in the hands of his adversaries, and fled away. This is it that Satan desired to sift them. What followeth? but I have prayed Luc. 22. for thee (unto Peter he saith) that thy faith fail not. And what gather we of these words: forsooth, that Christ seeing, considering, yea, uttering the estate to come of Peter, that is, how in that day he should deny him thrice, and that before the Cock crew, he thought it necessary also, as needful it was, that Simon by name should receive some words of comfort, that he should understand, though through fear he denied him, that yet his faith should not so fail, but that in heart still he would acknowledge him to be the son of the living God, and though that through frailty he did fall, yet should he through due repentance be raised up again, and so should not his faith fail. There followeth also in the same place: and when thou art converted, make more Ibidem. constant thy brethren. That is, after thou hast denied me, after thou hast bitterly wept and repent, call then together thy brethren, call those that are fled, confirm them, tell them that you all have done evil, will them now with thee to repent and to be sorry. Such is the sense of that text, it soundeth (you see) in no wise to any superiority. And touching the authority of binding and losing, as it was given unto Peter, so was it unto all the rest, and that without any exception. For our Saviour speaking unto them all (as S. john witnesseth) saith thus: joan. whose sins soever ye remit, they are remitted unto them, and whose sins so ever ye retain, they are retained. Saint Matthew recordeth the same, his words be plain, the sense is evident, the meaning is manifest, what would you more? S. Paul himself (a thing to be marked) being accused before. Festus, there and then appealed not unto Peter, but unto Caesar, showing thereby unto us, that in causes, accusations and controversies, it is not unto the Pope, but unto the Prince that we ought to appeal. Wherefore these things with an upright judgement, with an honest conscience considered, how, by what means, shall the Pope's primacy be defended? the foundation thereof is pride, the fruit is poison, it can not be praised. Reason is wholly against it, good authorities do earnestly withstand it, and holy scripture doth altogether deny it. If good reason therefore may take place, if right authorities can prevail, if sacred Scripture shall overcome, who is he now, where is any that will maintain, defend, uphold, or assist either the Pope, or his feigned, painted, hollow Popedom? I will therefore conclude, yea, the kings of the earth (as sayeth the Prophet Esay) do one after another conclude and say: How happeneth Esay. 14. it, that the oppressor leaveth off? is the golden tribute come to an end? art thou wounded also, as we? art thou become like unto us? thy pomp and thy pride is gone down to hell. Moths shall be laid under thee, and worms shall be thy covering. The Cockatrice which came out of the Serpent's root, we see now rooted out, God grant that it never take root, so ragingly to rebel against heaven again. Here seeing then that the chiefest bulwark of unbelief is battered down, seeing the gate of Babylon is broken, seeing that the very seat of Lucifer is defaced, seeing his proud palace is overthrown, we may briefly speak of the branches, which, said we nothing, the root being destroyed, would else of themselves in very short time fail, die, wither, and decay. For if the Pope be put down, how can dreaming Purgatory stand? how can his Bulls live? how can his Pedlars, and his Pardons prevail? of these things, and of such others, I mean as briefly, so in plain wise, and indifferently to speak. Yet first I see it needful, that we answer unto certain objections now bellowing in the throats of the adversaries, that so their vain darts and foolish reasons thoroughly weighed, they acknowledging their disease, may with a more moderation of mind with us consider, what things they be, whence they came, and whereunto they tend, whereof we have to treat. Shall we An objection. (say they) mislike the faith which our father's professed when we were borne? if the common people which know not the law, and are accursed, do follow this new doc. joan. 7. trine, shall we be also seduced? doth any of the chief Rulers, of the Lords, of the Lawyers, or of the learned believe it? Oh, sicut patres An answer. Acts. 7. vestri it a & vos? as your fathers the pharisees have objected, will you also object? if S. Paul had still followed the Pharisaical law, which his father embraced, and wherein he was borne, he had not been worthy to have the name of an Apostle of Christ: if Peter, if Barnabas, if the rest had not forsaken the rites and laws then used when they were borne, and which their forefathers held and kept, they had never been accounted the Disciples and followers of jesus. Touching the common people, you know how the pharisees foolishly objected by the same words, the self same thing against our saviour. And as you say: these Protestants be mad, they have no learning, so said they: turba haec non novit legem, execrabiles sunt, joan. 7. these foolish people know not the law, they are accursed. But let the pharisees, let their followers speak what them list, we must say: nunquam sic locutus est homo sicut hic homo, there is no preaching like unto the Gospel, there was never man that set forth such doctrine, there is none that may be compared unto this. S. Augustine before his conversion understanding that the poor Christians did prevail and now somewhat better liking their doctrine, saith: Quid patimur? what suffer we? surgunt indocti, & rapiunt coelum, & nos cum nostris scientijs dimergimur in profundum, the unlearned do rise up, and they get heaven: but we with all our knowledgesse are drowned in darkness. Let none therefore allege that we are unlearned, for were we so, indocti rapiunt coelum, these unlearned, these foolish protestants do get heaven. It is they which by persecution be increased, and by suffering of fire, water, and sword are so multiplied, that they may well say: magna est veritas, & praevalet, mighty is the truth, and she overcometh. And concerning the chief rulers (right great praise be therefore unto God.) They were not of a long time so desirous to hear the truth, nor so willingly to embrace it as now. If some be yet clogged, if their eyes be not opened, what marvel? When the Prophet jeremy perceived that the people would not repent, what said he? for sit an pauperes sunt, peradventure Ieremi. 5. they are foolish and simple, they understand not the lords way: ibo igitur ad optimates, I will go therefore unto their heads, and rulers, unto the chief, & ecce magis hi simul confregerunt jugum, ruperunt vincula, but lo, these in like manner have rather broken the yoke, and burst the bands in sunder, these are worse than the other. How say you now? what speak you of the chief and Rulers? as for the learned, I will confess the truth, there are in the ministery men very simple and of small understanding, I know of them a number, I will not deny it, the thing may in time be remedied: but to speak indifferently, if we examine the ministery with the former prelacy, they are as learned now, yea, better learned than ever they were. For in times past, what say you unto Priests, what say you unto Bishops that could not speak any true Latin? Let none think that I slander them, they were such, and therefore to excuse themselves, thus they say: If the Bishops or priests do speak amiss, Dist. 38. etc. through ignorance in Grammar, they may not be therefore despised of scholars (no marry) because the faults are rather to be avoided in manners, than in words: A proper matter, and an arch argument be ye assured. The faults in a man's life are to be rather avoided, therefore such Bishops or Priests as can not speak true Latin, are not to be dispraised. I pray thee of fellowship, christian reader, findest thou herewith any fault? if a poor Minister had made any such, should he not have been flouted? is this their learning? O learned fathers! Fie upon such an ignorant time, it was to dark, it was intolerable. Non est deponendus aliquis propter imperitiam, X. q. 1. placuit. no spiritual man (say they) should be deprived for ignorancy. Why speak they then of the learned, they themselves being not only ignorant, but also the defenders of ignorancy? what talk they of learning? the effect of their whole glossaical study is this: Behold the deceitful pen of the jerem. 8. Scribes hath set forth lies. What learning, what wisdom then can be amongst them? another objection is this: we see (say An objection. they) the iniquity of the time, this doctrine cannot be good, there is such ungodliness every where. In deed we confess that the world The answer. Isidor. is nought, yea, and that we are nought, we neither will nor may justify ourselves, silentio culpa crescit, we hide not our faults, we confess them unto God, of him we crave mercy. And what is the cause of this mischief? let us be indifferent, let us tell troth. Satan forsooth of a long time having the world under his claws, was quiet, without care, he was negligent. Then lo, though most horrible vices reigned, yet had they either the title of virtues, or else had the people no eyes to discern them, so that Satan was animi securi homo, one that feared nothing, he needed not to be busy, a better trade than he had, could he never have. For Superstition had put on the name of Religion, haughtiness was termed holiness, tyranny was called a zeal unto justice, whoredom was named chastity, and (as Gregory saith) vitia virtutes se esse mentiuntur, vile vices reported themselves to be virtues, such was the wretchedness (O misery/) of the time. But in these days Satan being pinched, men's eyes opened, darkness removed, vices defected, and the devil in a manner naked, how on every side bestirreth he himself? he bloweth abroad his poison, he scattereth every where his news, he calleth unto him his mates, it standeth him upon, he maketh all the troubles that may be. And what of all this? is it a thing strange? or is not a thing always seen, that when the Gospel is preached, than Satan is most moved. For the devil Chrysost. hearing that the son of god descended into this world, hearing the faith of Christ preached, he made great haste against him to shut up men's hearts in sin and infidelity, thinking that he could destroy as much, as Christ was able to save. For example thereof, what should I speak of the persecution in the primative Church? it shall suffice, if I set before you but a piece of the wickedness, and of the lamentable estate of the Roman Empire beginning anon after Marcus. Commodus the Emperor (you Herodian. Anno domini. 194. know) caused most cruelly, all his good father's friends to be slain, he lived in most detestable whoredom, and murder, he himself was in th'end, after other great dangers, poisoned, and strangled. Next him succeeded Pertinax a very good man, yet was he slain and murdered of his own soldiers. What should I speak only of murder: what wickedness reigned not? These cut throat soldiers, after the death of Pertinax sold the Empire unto a covetous Carl, one julianus. But what came thereof? the whole estate of the Empire was troubled, three at one time claimed the authority, julianus, Niger, and Severus. Again of the death of Antoninus, and of julia his mother, what should I say? go thorough the whole history, and you shall find almost nothing but mere impiety. And yet at this time the Gospel was preached, we may not say that the doctrine was not therefore good, because the time over flowed with iniquity. Consider this, Christian Reader, weigh it with thine own conscience, and then An objection. judge uprightly. They object also, that the life of the Ministers is nought, that they be vicious, lewd, and I know not what. Their lewdness I will not defend, if they be evil, The answer. God amend them. I know hereof, more than for some causes I will yet write, I know there be within the ministery, a number of the Pope's friends in Protestants skins, I know their trades, I know them. If in the Church now there be some lewd men, I marvel not. So was amongst and of the twelve a judas, there was one naughty person amongst eight within the ark of Noah, in the house of Abraham, in the house of I saac, of jacob, of David, there were offenders, and men altogether unfaithful, in the heaven itself many of the Angels were faulty. What then though some, yea, even of the Preachers be perverse? There are some which be lewd, I will grant it. Were they not so in S. Paul's Philip. 2. time? I have no man (sayeth he) which with a like affection, will care for your matters with me, for all do seek that is their own, and not that is jesus Christ. What say you to this? how say you unto that time? Touching the Pope and his Prelacy, who can accuse them? for though they be never so lewd of themselves, though they offend in most detestable filthiness, though the Pope do not one good deed, yet Symmachus papa. the virtues of his Predecessors may suffice him. These be their own words, weigh them (I ask) with indifferency. In this their own Doctor, their own Pope is against them, I mean Gregory. Grace (saith he) Gregory. and not the place doth save the soul. surely had I here time to set forth their lewd and fond Canons, had I leisure convenient to lay out before you their foul fornication, their naughtiness and abomination, you would doubtless abhor them, we should altogether defy them. But would you think (unto their friends I speak) that they defended whoredom? would you believe that these were their words? One having no wife, & that hath a concubine Concil. To letan. may not be put from the Communion, so that he be contented with one woman be she wife or harlot. O how horrible among Christians is this decree! Such stuff they have, such holiness they use, such men they be. Loath I am to defile any further my pen, either in their most loathsome law, or in their vile and lawless lust. Now to the branches whereof I spoke, and first of the chief, which is Purgatory. This is a place Purgatory. (as they appoint it) wherein only small offences be remitted in the next life. If you ask them where this place is, they can not agree, you appose them, so that quod non invenit usquam, esse putat nusquam. They have sought heaven, they have sought hell, itum est in viscera terrae, they have sought even the very bowels of the earth, and yet can not feigned Purgatory be found, there is none before the time of darkness, that ever heard of such an Inn. But is there trow ye, any such place at all? If there be none, then hath it no place of being, for quod non est, nusquam Arist. est: That which is not, is no where. The name of Purgatory in holy scripture was never read, in sense also, there is therein nothing found, in any wise to confirm the same: except you will have the wresting of places to be proofs, and the abusing of God's word to be made a ward, a covering, and a bolstering of iniquity. Did the Apostles of Christ ever hear of any such place? heard they once of the name of Purgatory? no, for it was long after (will the defenders thereof say) before it was borne and christened. Our forefathers (say they) more Allen in the defence of Purgatory. than a thousand years since called it Purgatory. In deed they had need at the length to name it, being of so long a time before nameless, but who was Godfather? the Pope himself. Well, it was time to hatch it, for it was one of the profitablest monsters that ever was whelped within the Pope's house. But (believe me) let them garnish it never so much with gold, feigned dreams and with other delusions, yet shall it down, the straw stuffing must be seen, the painted limbs must be looked upon, and the breathless babe must thoroughly now be ripped up, and be tried. And what gave occasion to our forefathers (I will use their own words) of the name of Purgatory? Marry (say they) the third Chapter of the Prophet Malachi, and the first Epistle to the Corinthians. These be their two especial places, upon the which, you shall now see, how foolishly they build. The words in Malachi be these: Behold he cometh Malach. 3. (saith the Lord of hosts) and who may abide the day of his coming? who can stand and endure his sight? for he is like melting and casting fire, and as the wasshers' herb. And he shall sit, casting, and trying out silver, and shall purge the children of Levi, and cleanse them as gold, or silver. Here we find a manner of purgation, and what is it? forsooth we will use plain dealing, the matter needs no shift. In this place and in the whole chapter, these things be only contained, the coming of S. john the Baptist, the deliverance of the faithful, through God's great mercy and grace, from their sins, the judgement of Christ against the wicked, of their blasphemies against God, and of Gods most benign care toward the godly. See then whether your private Purgatory, may have hence any place, any pretence of being, any defence or bolstering, or not. I needed not to tell you, oh I would it were not needful to tell, that we are only saved by Christ his death, that we are cleansed by his blood shed, and that we are redeemed by his passion, it is our Saviour jesus Christ, which gave himself for Titus. 2. us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, we fervently being given unto good works. Weigh then, what it is to purge the children of Levi, and see whether it be any thing else, then that they should be regenerated and renewed by the spirit of God, yea, and that sin should not be imputed unto them for the love of Christ. Consider this, it is a more wholesome doctrine, than to hunt we know not where, after a hateful, fantastical and foolish pretenced Purgatory. Thus by the words of the Prophet, seeing they may not prevail, seeing that the same is altogether against them, let us likewise▪ see what the Apostle saith. He allegeth that the foundation is already laid, which is jesus Christ, & then he proceedeth in these words: If any man build upon this 1. Cor. 3. foundation, gold, silver, precious stones, wood, hay, or stubble, every man's work shall appear. For the day of the Lord will declare it, and it shall be showed in fire, and the fire shall try every man's work what it is. If any man's work that he hath built upon, do abide, he shall receive a reward. If any man's work burn, he shall suffer loss, but yet he himself shall be safe nevertheless yet, as it were through fire. These be S. Paul's words▪ Now as men not given to contention and fond strife, as men desirous of the right understanding of holy scripture, as men all free from partiality and part taking, let us weigh uprightly the meaning of the text. Here the Apostle would have us to be fervent in good works, and earnest to do well, he wisheth us to be occupied in that labour, which, when the judge of all shall come, may in his sight be acceptable, may to us ward be commendable. And that we should well beware, what works we build upon our foundation, he plainly showeth, that at the last day all our doings shallbe opened, and that then the same shall be so tried, as the Goldsmith in fining his metals, trieth out the dross and base matter, from the pure, perfit, and fine. The day (saith he) of our Lord shall declare it, Ibidem. because it shall appear in fire. The day of our Lord is the day of judgement, the thing is so plain, as no man, though he be very perverse, may deny it. But when shall it appear in fire? even then, at the general judgement, so is the text. Where is therefore in the mean time, their place of Purgatory? Well, will you see in few words, what by the whole text is meant? Here this only is spoken of those, which shall be saved, of such as build upon jesus Christ, upon which foundation, as all can not build gold, precious stones and silver, as all can not be perfit, neither by martyrdom be crowned, nor yet by good learning shine like the stars ofheaven: so thereon building, be it but Wood or hay, be it but very stubble, though the work itself be in the end burned, though he himself receive no such reward, as the others, yet shall he be saved, and how? as it were through fire. Not through Ibidem. fire, but through the great fear, wherein he then shall stand, of the just justice & judgement of God. O how comfortable is this doctrine? how far passeth it all their painted fires and feigned flames of Purgatory? You see now that the Scripture admitteth no such place, you see the right meaning aswell of the Prophet, as also of the Apostle, You see that their two chief and only places, do serve so to their purpose, that they stand plainly and altogether against them. How shall then poor Purgatory stand? how shall the Pope maintain his chief Farm? How shall therein his might, his gain be befended? to what purpose should we cloak the matter any longer? his evidences be all nought, his writings be counterfeit, his lease is antedated, his witnesses be proved partial, and perjured, his Lawyers have lost their credit, his interest is not good, it is the Lord of hosts that sueth him, the judgement (se judice) must pass against him. But we see (say the Purgatorians) the name of Purgatory often set forth by ancient writers. And what I pray you of that? what gathered they, what meaned they by that name? forsooth, so far were they from confessing any such Purgatory fire, which now men so foolishly seek to defend, that some said the tribulation of Allen. etc. this life, and world, must try men's faith and works: some said the grief of mind in losing that which they overmuch loved, was the burning fire of man's affections: some would have the grievous vexation of departure out of this life to be a Purgatory pains: some construed the text, of the fire of conflagration, that shall purge the works of many in the latter day. Here who is so blind, who is so senseless, but may understand, that the scope of their Pargatorie was in this present life, and that it did nothing concern in any one point, any pain in the world to come? what should I wade herein any further? what should I use any more words? with one especial place of S. Augustine I will end. For the souls (saith he) of the Lib. de civit. dei. 13. cap. 8. godly being separated from the body, be in rest: but the souls of the wicked, do suffer pains: until the bodies of the one may be revived unto everlasting life, and of the other, unto eternal death which is called the second. By this, he maketh but two estates of the souls departed, the one now in pains, who at the day of judgement shallbe damned, and the other now in rest, who then shall be saved. So is their Idea, & Idiot dreamings of Purgatory, by authorities, by scripture disproved. The next thing whereof we mean to treat, is the The supper of our Lord. sacrament, the holy remembrance of the body and blood of our saviour Christ, which how it hath been abused, of how long a time, and by whom, we mean here by the assistance of God, whose cause especially it is, to express, set forth and declare. Wherein if any Cyprian. of our elders, either simply or ignorantly have not held and observed, that which our Lord and saviour hath taught us, the Lords pardon may extend unto their simplicity: but we which are now warned by our Saviour, and instructed, may not look for forgiveness, If we wilfully will refuse the knowledge of the truth, and the right understanding of God's holy mysteries. manifold were the errors, wherewith men have been blinded, touching the holy supper of our Lord, touching the Communion of his body and blood But because I have purposed to be brief, I will rather labour to show the light, & right sense therein of holy scripture, than to overthrow (which is very soon done) the foolish opinion of some gross and carnal Cauphernaites. Neither yet may I altogether omit, as occasion serveth, to speak of the fond judgement of such, who cannot be contented to enjoy the benefits of Christ his body and blood, except they further (O wicked folly!) may tear him with their teeth, and more than devour him with their mouths. Unto these doth S. Augustine speak: To what purpose August. preparest thou thy teeth and thy belly? believe, and thou hast eaten. Neither yet let any here suppose, that I adjudge it not needful to eat those holy signs, as things instituted by our Saviour, for us to take and receive in his remembrance. But that the adversaries may throughly be satisfied, that the indifferent and welwilling may rightly be instructed, shall we see in what wise S. Paul received this institution at our Lords hands? That which I delivered you, the same I received (sayeth I. Cer. II. he) of the Lord. For the Lord jesus the same night in which he was betrayed, took Bread, gave thanks, and broke it, saying: take, and eat, this is my body, which shallbe given for you, this do ye in the remembrance of me. After the same manner he took the Cup when supper was done, and said: this Cup is the new testament in my blood, this do as oft as you shall drink it, in the remembrance of me. For as often as you shall eat this Bread, and drink this Cup, you shall show the lords death until he come. Therefore whosoever shall eat the Bread, and drink the Cup of our Lord unworthily, he shall be guilty of the body and blood of our Lord. Wherefore let a man examine himself, and so let him eat of that Bread, and drink of that Cup. Thus far speaketh S. Paul, and that very plainly. Now come we then to the search of the text. And first, let those who will acknowledge there no bread, way but indifferently the words as they stand. Christ took Bread, he gave thanks, and broke it. What broke he? Bread. Who will deny it? He said that it was his body. That is true: but how? not fleshly but spiritually. It is (saith Christ) the spirit that quickeneth, joan. 6. the flesh profiteth nothing, the words that I spoke unto you, are spirit and life. Lo, how evidently he answereth the cogitations of such, as thought that they should have eaten him carnally. Hence it is that S. Augustine thus saith: The first heresy Aug. in exposition. Psalm. 8. sprang amongst the Disciples of Christ, as it were through the hardness of his words. For when he said, except one will eat my flesh, and drink my blood, he can not have life everlasting. They hear not understanding, said one unto another, this is a hard saying, who can eat him? and whiles they thus said, they separated themselves from him, and he remained with two disciples, whom, when the other were gone, he instructed. It is the spirit (saith he) which giveth life, the flesh profiteth nothing. The words that I spoke unto you, are spirit and life. You have understood spiritually, so they are spirit and life: You have understood carnally, so yet are they spirit and life. But unto thee they are not spirit and life, which understandest them not spiritually. Understand ye spiritually the words that I spoke unto you. You shall not eat this body which you see, neither shall you drink the blood, which those that crucify me shall shed. I have commended unto you a kind of sacrament, which being spiritually understanded, doth quicken you, but the flesh profiteth nothing. But as they understood, so they answered. For they understood flesh, as that which is sold and broken in the shambles. But Christ perceiving this, said: This offendeth you, because I said: I give you my flesh to eat, and my blood to drink. If therefore you shall see the son of man ascend thither where he before was, what is this? Here lo hath he plainly declared that, which before had moved them, here he opened, whence they were offended, here in deed and plainly if they had understood it. But they thought that he would give his body unto them. He said, that he would ascend into heaven, and that all whole. When you shall see the son of man to ascend where he was before, truly then shall you specially see that he giveth not his body in such manner as you think: or than you shall understand, that his grace is not consumed with mouths. Until the ending of the world, the Lord is above, but yet here is notwithstanding with us the grace of the Lord, for the body wherein he rose, can be but in one place, yet his grace, his Godhead, his divinity is spread every where. O how plain, how full, how manifest be these words! the natural body of Christ that was borne of the virgin Marie, is, and must be in one place, and that in heaven, until the ending of the world: therefore his natural body can not be here also in earth, it can not be in the material Church, on the altar, in the Priests hands. Concerning their consecration & transubstantiation, I ask of them what they do consecrate, whether it be bread, or the Lords body? if it be bread, then is The body of Christ is not consecrated, nor yet the bread. Ask them then, what is consecrated? it not the body of Christ, if it be his body, can they make it holier at one time, than at an other? is his body at any time unholy? Hereunto they may never well answer, their in instanti may stand nothing to their purpose. I am loath here to heap the innumerable heresies wherein they are, which would defend this carnal eating. Their inconstancy, their disagréementes, their errors be marvelous. For example, and that I seem not to belie them, I will betray one of their absurdities. It is in question amongst them (so carnal they be, such Cauphernaites they are) whether the body of Christ may be received with his deity and soul or not? H: saith that neither the soul nor deity is there received: others, as B: do say, that in receiving the body, they receive also the deity and soul. O Lord what intolerable, what horrible controversies what heinous absurdities be these? It were heartily to be wished of every honest heart, that these would give over, thus carnally to grind upon Christ his soul, upon his body and deity. And if they cannot be quiet, without altercation in the true faith, than it is rather to be suffered, that they wrangle (as a number of them do and have done) about sum, es, fui: hic, haec, hoc: qui quae quod etc. For by the one, they set forth much and outrageous impiety: by the other they bewray but their jangling nature and great folly. For is it not mere childishness, for them to deal, as one of them doth in this matter? With it (sayeth he) agreeth hoc, Sand: this: with it, quod, the which: it cometh after the verb est, is: and goeth before the verb datur, is given. Good God what a do is this, how is a Doctor here troubled in finding out, in one little sentence, the noun substantive? Oh, it is easy to make great volumes, they may soon make such books, they may stuff them without study, with Genders, Cases, Articles, Pronouns, Verbs, Participles, with construing, with parsing, with iffes, with andes, with ask and answering, with trifling and linger, with light questions, common talk, and controlling. Well, Christ (say they) said, this is my body: why shall not we then believe him? forsooth, that you would believe him, we verily do wish: and that you would take heed of that heresy, which August. happened, as it were through the hardness of his words, amongst his own disciples, we earnestly admonish, persuade and exhort you. It is undoubtedly true, that the holy Communion doth consist of two things, of the visible kind of Elements, of bread and wine, and of the invisible grace. Of which two things, the spiritual body of Christ consisting, is received of the worthy receiver, to his comfort and salvation. Neither yet may you here think, that his spiritual body consisteth of bread, but that by the receiving of bread, we be made to understand of the receipt of his spiritual flesh, and by the receiving of wine, we are certified to receive (and all for our instruction) his spiritual blood: or if you will have it brieflier, to receive his body and blood spiritually. And that this is the Catholic faith, S. Jerome shall bear me witness: Two ways is the flesh of Christ In Epist. ad Ephesios'. and his blood understanded: either that spiritual and divine, whereof he saith: my flesh is meat in deed, and my blood is drink in deed, and except you will eat my flesh, and drink my blood, you shall not have life everlasting: or else that flesh which was crucified, and that blood which was shed with the spear of the soldier. What words can be plainer than these? who is so simple, but may now see, of what flesh and of what blood Christ meant, when he said, My flesh is meat in deed? here further to answer such, who think it to be his carnal body, because he said, this is my body, I think there is no reasonable body, that will suppose it needful. Yet to avoid all that the adversaries may allege, whereas he calleth it once his body, he many times nameth it bread, so do the Apostles, so do the Doctors. His body it is, in respect of his spiritual flesh and blood, which then the faithful do receive: but bread and wine it is, in respect of the Elements, which we eat, taste off, and digest. Also whereas the Doctors do sometimes not speak of the bread and wine, but of the very body of Christ, quoth in ipsae Augustin. veritate spiritualiter manducatur & bibitur, which in deed is spiritually eaten and drunk: that do they that rather to move men to lift up their hearts, & to stir them from the thinking on those signs, to think upon the thing signified, to remember that it is not in the bread fixed, which must feed us, but that by faith we be fed from above, from heaven, whence we receive of the Lord, the Cup of the new Testament, whence we receive verily Christ his body, by whom we live, and are made flesh of his flesh. So have you here sufficiently showed unto you, the right meaning of the lords supper, you have in few words the effect of the same, and the testimony therein, aswell of Scripture, as of the Doctors. Do ye therefore the parts of Christians, acknowledge the truth that you see, embrace true and plain doctrine, detest falsehood, abhor foolish wrangling and wicked wresting of Scriptures. Hither unto have we spoken of the abuses of the Church of Rome, of the usurped supremacy, of their painted vain Purgatory, and of their carnal understanding of Christ his words spoken at his last supper: But now we will briefly treat, of the translation of holy Scripture into the vulgar tongue, of singing of Psalms, and of such like things, as they shall occur, which now are by Satan reproved, by his ministers repugned, and by his chief defenders resisted. And herein that I may be indifferent, I will use such authorities as (let Satan do his worst) must needs be allowed. Much a do many now make, because they Of the translation of holy scripture into the vulgar tongue. see the holy Scriptures to be in the English tongue, and that to the comfort and salvation of many a thousand. But what (trow ye) is the cause that they find themselves therein so much grieved? Oh, therein lieth the very whole matter, therein hangeth all the marring and making of their market. For if the people once perceive what superstition is, will they (think you) be superstitious? if they perceive what Hypocrisy is, will they be Hypocrites? if they see how heinous Idolatry is, will they then succour idolaters? if they behold what blindness is, will they delight in darkness? if they do understand the ignorant abuses of times past, will they persever still in ignorancy? if they were deceived, blinded, and most shamefully abused, will they then any longer follow dreams, or delight in the covetous devices of men? when holy scripture is heard, read & understanded, then are errors afraid, lewd men amazed & the devil himself astonished. This moved our forefathers to take great pains, that the scripture might be translated out of one tongue into another, that so the more might understand them, that so the more might have & read them. And touching any fault in our English translations, if in some, some thing be amiss, who will marvel? was not the truest & ancient translation in the Latin, corrupted and violated? Doth not S. Jerome himself so say? but I Hieron. will answer such, as pretend faults in our translation, read in the Church: and except he defend himself well, he is like to feel (and yet I shall deal with him friendly) of his own blows. And first I demand of him, whether in a translation he would observe the true sense, or else seek for the Noun substantive, for Genders and Cases, as he hath done? in the judgement of all learned, Hieron. in praefat. in lib. judith. and good men, the meaning of the author is to be followed, & the hunting after words, is not to be liked. But what blameth he in our translation? forsooth, we have not rightly translated (saith he) this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It should (saith he) be englished in the sixth of john, to work, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joan. 6. work the meat. Oh sir, and why not labour for the meat? what I pray you is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? is it not victum quaerere, to labour for ones living? you see herein your ignorance, your wilfulness, the one, or both, you see our true dealing, understanding & plainness. To the rest. Qui manducat me, & ipse vivet propter me. How englisheth he this? Marry, he that eateth me, he also shall live for me. And what English give we unto it? he that eateth me, shall live by the means of me. I pray thee (christian Reader) consider this, and see who goeth nearest unto the text, yea, who hath the right meaning, he or we. Do not we live by the means of Christ? what? live we for him? and is not he living? fie, why err ye so much by the means of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? why speak ye here so much of the Accusative case? hath it not the self same signification sometimes in the Genitive? Again. Qui manducat hunc panem, he that eateth (say we) of this bread. He that eateth (saith he) this Bread. What difference, I pray you, is here? what fault is in our translation? yea, it is true (saith he himself) to say: he that eateth of this Bread. Is it true? why jar you then? why seek you a fault where none is? Also Cum accepisset jesus panem, & gratias egisset, fregit, & dedit discipulis, & ait: jesus (saith he) having taken Bread, & given thanks, or blessed, broke, and gave to the Disciples, & said. See (so to speak it) how unsavoury, how without sense he translateth. jesus (say we) took Bread, and when he had given thanks, he broke it, and gave it to the Disciples, and said. How sayest thou (indifferent Reader) who hath here the plain sense of Christ his words plainly uttered, he, or we? but he findeth fault with this word it: and why? because it is Christ his meaning, and so it overthroweth all his writing. Let him, for he hath had to do with his Pronouns and Rules, as late as I, (though yet I teach) let him, I say, ask this question, whom, or what, and he shall find that it answereth unto this question. But he is accursed, which moveth such childish jangling, specially treating of the mysteries of God. Further. Hoc facite, make (saith he) this thing. This (say we) do ye. Dost thou (gentle Reader) understand the Latin? if thou dost, without any doubt thou must needs detest his quarreling. But will he compel me to do as he doth, to fall a construing? facite, do ye, hoc, this. What blame find you in this? what? shall no shame move you? shall reason condemn you? shall no honesty work in you? well what followeth? in meam commemorationem, for (saith he) the remembrance of me. In (say we) the remembrance of me. O Lord, how plain this is! be not these the English phrases? for a man's sake: in a man's remembrance: and not, in a man's sake, for a man's remembrance. Who then giveth the truest English, we or you? Let us go forward. Communicatio sanguinis Christi, communicatio corporis. Why maimeth he the sentence? why? because the Cup and the Bread may not like him. The sentence is this: Calix benedictionis, cui benedicimus: nun c●mmunicatio sanguinis Christi est? & panis, quem frangimus, nun participatio corporis domini est? The Cup of blessing, which we bless: is it not the partaking of the blood of Christ, and the Bread which we break, is it not the partaking of the body of Christ? What fault would he find here? Marry, that we English it partaking: and have not they themselves translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be participatio? is it not so in the old translation? what then can they make of participatio, but partaking? what remaineth? we being many, are one Bread. Of (saith he) the one Bread: And what sayeth their own translation? v●us panis, one Bread. Good God is it not a shame for one that would teach, to be blamed in the thing, which he himself blameth? I know the children would here say, turpe est doctori. etc. Be these the notes that you would have remembered? I assure you, the remembrance of them is to you no praise, to others no profit, to your friends no pleasure. Alas, what profit is it, either unto the hearer Hieron. or reader, for us to sweat in labouring, & for others to labour in reprehending? Omit, oh omit foolish wrangling, forsake self will and liking, endeavour to do good unto your Country, to please God, give over unprofitable questions, have regard unto honesty, consider the truth, take Christ his part, be profitable unto yourselves, set forth the lords name, and labour for the meat which perisheth not. So shall you do, if your writings tend to edify, and not to ignominy: to convert, not to pervert: to persuade unto holiness, not to dissuade from godliness: to reprehend blindness, not to reproach righteousness: to augment devotion, not to impugn Religion: to redress things being amiss, not to carp that, that true is: to do well, and not to maintain evil. This much concerning their notes to be remembered. Now may not we note & rejoice to see our translation so perfit, as the adversaries with all their weapons, may not pierce into, as they may not in any word (if they deal justly) reprove? The Hieron in Pentateuchun Moysi. Latin copies (saith S. Jerome) are better than the Greek, and the Greek better than the Hebrew. So if we say, that the English copy is better than all three, why should we be reprehended? if we term it as perfit as any of these three, should we not therein be allowed? verum haec contra invidos. Ibidem. This I speak against those which do envy unto us the Gospel of Christ, and which are inwardly grieved, that men so greedily desire the knowledge of God's word. If they translated the Scriptures, which thing they will not do, than would they have their doings received: but that we should do it, that can they in no wise abide: as though virtue and vice were not in Ibidem. the things, but altered with the author. Have they not read the advise of Chilo, whose counsel is, that they egg no man unto contention, and that they utter not always their pleasure, lest they happen to hear, that may displease them. They say that we have very many translations. Not so many (say we) as they have: maximè cum Ibidem. apud Latino's, tot sint exemplaria, quot codices, specially seeing the Latins have so many copies, as they have books. Well, that the Scriptures be translated, it is necessary it is profitable, it is comfortable. Whosoever shall call upon the name of the Rom. 10. Lord, (sayeth S. Paul) he shall be safe. And how can they rightly call upon his name, if they understand not what they speak, nor upon whom they call? is the meaning of the heart enough? No. He that gave thee a heart, gave thee also a mouth, use both. The belief of the heart justifieth, but to knowledge with the mouth, maketh a man safe. And how shall he acknowledge with the mouth, who in steed of one word uttereth another? who pronounceth such prayers, as in deed are none, such words as have no significations, and such sentences as be altogether senseless? I see the gross ignorance of times past, it might be seen, it might be felt, the world beareth me witness, it was palpable. And herein I appeal unto the conscience of any indifferent Christian, whether the simple people had any understanding in that which was read in the Churches heretofore? yea, whether the Priest himself, whether one of them amongst twenty, could english you a sentence of that which they did pronounce? Alas for pity, alas, our forefathers which might have seen, were deprived of their sights, they were led by blind guides into Orcus, into the darkness of hell, they were kept from true knowledge, and nuzzled in blindness. Fie for shame, painted Satanical pardons were procured them, God's mercy and remission were rejected, popish papers were bought and sold, devices to release out of Purgatory were practised, no means was left unsought to withdraw men from God. Of muddy unwholesome water then men drank, and yet gold and silver, great sums of money paid they for the same. Unto such, doth the Prophet Esay speak: Wherefore do ye lay out your Esay. 55. money for the thing which feedeth not, and spend your labour about the thing that satisfieth not? come to the waters all ye that be thirsty. Come buy wine and milk without any money or money worth. Why then spend we our money about Popish pardons? why about Pelte, Parchment, and paltry? let us repent unfeignedly, and then will our heavenly father forgive us, freely will he pardon us. Who is more to be blamed, the people, or the pastors, who ween that God's gift will be obtained with money? to proffer money. Act. 8. is the perverse part of Simon Magus, and to receive the same, is not the profession of Peter. But Lord the people were ignorant, and the Priests were covetous, and arrogant. Well, to proceed, how cometh faith? by hearing. What absolutelye? Nay. By hearing the word of God, and understanding the same. And how shall the unlearned understand the word of God, seeing it is locked from them, and uttered in Latin? why shall they not have it in their own tongue, that so they may hear and understand, that they may receyuc faith? why shall they not pray in their own speech? will God hear sooner (trow ye) the Latin, than he will do the Irish, Welsh, or English? There is neither speeches nor languages, Psal. 18. but that the voices of them be heard. The Irish is aswell heard of him as the Latin, the Welsh as the Greek, the English as the Hebrew. Why then would they bar us from praying in the English tongue, in the Welsh, in the Irish? why blame they translations? why hinder they the increase of knowledge, of grace, of godliness? why? because the Ministers of darkness, will ever by all means endeavour to shadow the truth, to set up falsehood, to cast a mist before men, so to further their merchandise. This made vile Mahomete to establish a law, by the which he incurred the pains of death, that would reason or argue about his proceedings. This caused the Roman Prelacy to command under the pain of excommunication, that no lay man, were he never so learned, should reason, speak or talk about the faith of Christ. This moved them to appoint the services to be had and used in strange tongues, and so strangely, that the people in steed of sincere doctrine, had but doltish signs, subtle silences, lewd mumming, fond meanings, amazed gestures, and mere trumpery. And hereof, I pray you what followed? the falling down unto stocks and stones, the creeping and kneeling unto them, the kissing and adouring of them. Neither can here their feigned difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excuse them, for the Valla. signification of both, the meaning and understanding is all one. Every parish had his peculiar God. Against the holy Saints, I will not speak, the Saints were abused. Were it in taking of a journey, in peril and danger, I put it unto your own consciences, who were called upon? was not God in a manner forgotten? and all this happened through ignorance, through the want aswell of God's word truly preached, as of the Scriptures to be read in every man's language, and received. Let all therefore pray and speak in the speech that is understanded. For else when thou blessest with 1. Corin. 14. the spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy thanksgiving? he understandeth not what thou sayest, he is not edified. They further reprove us for singing of Psalms, and to speak the thing plainly, they reprehend us for praising of God. O Turkish blindness! O jewish heathennesse! O hellish perverseness! Did not Deborah and Barak, after the victory, sing the same day, and praise the Lord? Hear Kings, Lords, I will sing and give praise judg. 5. unto the Lord God of Israel. Who ever blamed them for this? I will sing (saith S. Paul) with the spirit, and I will sing with the mind also. Why then will they 1. Corin. 14. reprehend our singing▪ Be ye (sayeth he) fulfilled with the spirit, speaking amongst Ephes. 5. Coloss. 3. yourselves in Psalms, Hymns and spiritual songs, singing and making melody unto the Lord in your hearts. You hear what the Apostle of Christ willeth us to do. My songs (saith the Prophet Psalm. 9 David) will I make of thy name, O thou most highest. Whosoever therefore rebuketh us for singing of Psalms, the same doth withstand the Scriptures and holy ghost. But if they themselves do allow their own singings, why then disallow they ours? It is an unjust thing (saith S. Augustine) Ad parentiam commit. Arrian. Concil. Toletan. that one should judge another, and not to be willing to be judged himself. Yea, they themselves thus write: Concerning the singing of Hymns, we have the example of our Saviour, and of the Apostles. Be not therefore any longer obstinate, the Psalms of David we sing, never go about to carp our singing. Many other things there be, which in us they do blame. I will touch over as many of them as I remember, and be brief. I will not be partial, my pen shall defend no untruth, it shall cloak no wickedness. Let Eurybiadas shake his staff, let as many as think it their pleasure, reprehend me, so they be willing to hear me. The truth I know must purchase hatred: That made Geminius to be hated of Cleopatra, Praxaspis of the King Cambyses, Pantaleon of Lysimachus, Photion of the people of Athens, Aristippus of Dionysius. Why were the Apostles of Christ persecuted? why were they hated? because they preached the truth. Why were a number put to death in the regions of Aphrica? in Antioch and Alexandria? because they professed the truth. Truly, it is hard to find one without enemies, who is unto vice & untruth a professed enemy. If all than be not my friends, if all deal not friendly, I force not. The faithful, I trust, will weigh with indifferency my work, they will first read and then judge. Much contention (saith the adversaries) An objection. is amongst ourselves, much varietic in opinion, and great diversity in Religion. Some will wear (say they) a cornered cap, some will not. What unity is amongst these men? This may soon be answered. The answer. For what is a greater unity than altogether (as we do) to hate blindness, to forsake superstition, to renounce Antichrist, and to embrace true Christianity? we all with one mind, do mean to labour for john. 6. the meat which perisheth not, our intent is to set forth the doctrine of Christ, the same which the Apostles preached, which he himself pronounced: where can be a greater or a godlier unity than this? there is amongst us but one faith, one baptism, and one Ephes. 4. God. What unity then, is to be compared unto this: What if one if two or three, do not so well like the wearing of a Cap, shall therefore for a Cap, the Gospel of Christ be thus carped? Will they not understand that Theodorus and S. Jerome were not in all things of one mind? Know they not that S. Augustine and S. Jerome did once contend? yea, and that Jerome accused Augustine with these terms, ostentare doctrinam, lacessere, pueriliter certare, with such others? was this no discord? may it please them to peruse their own doings, and they shall hardly find any one point, wherein they do not disagree. Some of them saith, that Christ did eat himself, some otherwise: some writ one thing, some another: some allegeth this, some that, some say they cannot tell what. Is not this a pretty unity? and will they needs condemn us for a Cap? let them consider how amongst the very Apostles there was some dissension, yea, and such as amongst two of them one was in an error. Quia & Petrus qui Aug. lib. de baptism. pervul. circuncidebat, cessit Paulo veritatem predicanti, for Peter who defended Circumcision, yielded unto Paul preaching the truth. Came not certain from jury, and taught the brethren, saying: Except you be circumcised Act. 15. after the manner of Moses, ye cannot be saved. Great dissension, controversy, and disputing was amongst them, and yet was the Gospel of Christ not withstanding perfit and good. What? was there not between Paul and Barnabas such Ibidem. sharp dissension, that they parted a sunder, one from another? you see that amongst the chosen, amongst the very twelve, trifling dissension sometime did happen. How then may they require a greater perfection in us, than in the primative Church, than in the Apostles of Christ? they say further that An objection. our Ministers (which I somewhat have touched before) be lewd, and that they come into the Church for living, and not for love or zeal unto Religion. Let them The answer. speak this particularly of some and we confess it. If they say it universally of all, we deny it. But is their own profession so pure, their monasteries so perfit, that there are none perverse therein? be not these their own words? Some came to the holy Sand. order of Priesthood, not for devotion, but for wealth. And some went into Monasteries, rather for ease, than for intent to serve God. What further were they? negligent in their office, dissolute in Ibidem. their behaviour, ignorant in good learning, ambitious, rich, and covetous. How, with what foreheads, with what faces can they blame us, when these blames be in themselves? For our parts we will do as Philip the father of Alexander was wont to do. We thank them for their reprehension, we shall endeavour thereby to redress that is amiss. Yet what so ever they allege against us, let them never speak of ignorancy. For none were so ignorant as they. What was a greater ignorancy, than to use such Arguments as these? God is Ex decret. my witness, whom I serve. etc. therefore the first See or seat is in the Roman Church. This is no ignorancy. I speak it in earnest, I dare boldly avouch, that the veriest child in England would not use such reasoning. Again. putrefied flesh is Ex decret. etc. cut with iron: therefore, Peter was chief of all the Apostles. Here is no putrefied argument. Also. Constantine sat in a little Hard. low Chair in the midst, at the first council of Nice▪ therefore he was not the supreme head. And why? what is the reason? Think you that the supreme Ibidem. head of the Church, should have come in last, and have sitten beneath his subjects? Here is good stuff, if it were praised. Doth his coming in last bar him from a superiority? cometh not the Lord chief justice into Westminster Hall after a hundredth of his inferiors? cometh not the Prince into the Parliament, after a number of his subjects? he sat (say you) beneath his subjects. With a regard unto your estimation I speak it, you say untruth: he sat in the midst, which is the highest room, and place of most dignity. As for the low Chair, it was for his ease, it was his wont. That did rather increase and confirm, than abase and diminish his authority. Let them therefore never brag their learning, never boast of their knowledge. Their skill is ignorancy, their understanding is mere folly, they see no further than another man, for any thing that they can do, they may be matched. Let them beware, lest it be of them that Gnatho saith: Est genus hominum In Eunuch. qui esse primos se omnium rerum volunt, nec sunt tamen, there is a kind of men, which think themselves the very chief, and yet they be not so. There be, I know, who think their own hoods, to pass all the heads in Christendom, some are so precise, that they will come at no Common prayer, some are so simple, that you shall scarcely at any time find them without S. john's head in their pockets, some are such blind Prophets, that they go about the town, poasing and prating in their corners, upon the Apocalypse. I am sorry (when I think upon all) to see them in such foolish blindness. And yet these be the men, that think they have no fellows, these be they that carry the whole world (it is a world to think upon them) in their heads, these are they which have and challenge the name of learning, but (alas) they are but meanly learned, their knowledge is small, their judgement is nothing. Neither may I here omit to speak somewhat of Augustine which came into England, and whose life, learning and godliness they do so much extol. Of him thus writeth Gregory unto Aldibertus then King of England, Reverendissimus Aldiberto regi Anglorum. frater noster Augustinus, in Monasterio regulariter doctus, sacrae scripturae scientia repletus. Our most reverend brother Augustine the Bishop, being regularly taught in the Monastery, a man right skilful in holy scriptures. If this may be credited, he was a man very learned, if this can not be denied, he is to be credited. We will deal uprightly, let us consider his learning▪ Had he such knowledge in holy Scriptures? had he ever read the first Epist of S. Paul unto Timothe? It appeareth no. And yet he was regulariter doctus: then regulariter, was not rightly. And that it may be manifest, how he was ignorant in the scriptures, you must note that he was a Bishop, and yet knew he not what of right appertained unto the office and duty of a Bishop: he knew not (O ignorancy!) how to use his Clergy. That this was so, you shall see it by his own words unto Gregory. Quaero (pater beatissime) de Episcopis, Aug. interrog. ad Gregor. qualiter cum suis Clericis conversentur, I desire to learn (O most blessed father) how Bishops should use themselves towards their Clergy. What is a greater ignorancy, then for a Bishop to be ignorant in his calling and profession? no Bishop was skilful in holy scriptures, that was ignorant of his duty: but Augustine was ignorant of his duty: therefore he was not skilful in holy Scriptures. What part of this argument could Gregory now answer? what part can any Gregorian disprove? Again he saith: opto doceri, an Clerici continere non valentes, possint contrahere, I desire to be taught whether that the Clergy which cannot live chaste, may marry. This might he have learned in the Scriptures, if he had before read them. For better it is (saith S. Paul) to marry, than to 1. Cor. 7. burn. But hereof I shall speak more anon, of Augustine I will this much say, that either he had not read the Scriptures, or else he had not read and understanded them: so that whether it be the one or the other, he was ignorant, such was their ignorancy. I could rehearse up here a number of such like questions, that he hath, which, because they be over foolish, I will let pass. O what a heap could I here bring out of their Canon laws! O what mountains of absurdities could I allege out of their Legends, out of their own inventions and imaginations! But let them pass, I trust to have more time hereafter. What do they further condemn in us? Marry we contemn (say An objection. they) fasting, prayers, penance and alms deeds, we have no regard (so rashly do they judge of us) unto any good works. If The answer. this were true, it were pity of our lives. If it be false, it is pity of theirs. Let them remember what Cicero saith: if they have taken any pleasure by speaking evil of others, in Sallust. they may yet lose it by hearing their own evils. As for us, we be in this of Antisthenes' Laert. li. 6. mind. Let them rail, slander, backbite and reproach, seeing we be not guilty, we weigh not. First touching fasting, I Fasting. will prove that we observe it better than ever they have or do. The name of fasting is not to be considered, the manner and order is diligently to be weighed. In Armenia which is a region in Asia, the people fast so straightly, that therein they pass the Pope and all his Prelacse. And yet is all their fasting not worth one farthing. The Turks also, they fast, and that most straightly, one month in every year, and a week. But is it think you, true fasting? doth it to their soul's ward any thing prevail? No. I dare boldly affirm it. The manner of fasting in times paste was perverse, it was not right. For what availeth me to fast from flesh, if I eat excess of fish, or to fast from fish, if I abound with dainty and delicate food? If I only fast upon the Friday, having no regard thereunto on the Thursday, is it to be thought that I do well? if I fast in the Lent, & feast at all times else, what helpeth it? if I abstain from all kind of meats, if I wear on sackcloth, if I wallow in ashes, if I would be seen therein unto the world, I am but an Hypocrite. When you fast (saith Esay. 58. the holy Prophet Esay) your lust remaineth still. Ye fast to strife and debate. Ye fast not, that your voice might be heard above. Think ye that this fast pleaseth me? In the rest of this Chapter, doth the lord set forth what kind of fasting we should use. Together with our fasting, we must release the prisoner, break the oath of wicked bargains, secure the oppressed, and relieve the poor. This fasting is so acceptable unto God, that then if thou callest, the Lord Ibidem. shall answer thee: if thou criest, he shall say: here I am. It were to be wished that we would fast, as Daniel did: and that we would unfeignedly say: We have sinned, Daniel. ●. we have offended, we have been disobedient and gone back: yea, we have departed from all thy precepts and judgements. But the Armenians, the Turks, the Pope, with all his adherents will none of this. The days wherein they fast, must be known unto the world, from what they fast must be proclaimed, what holiness they be of, must be every where published, their time of sadness must be promulgated. What saith our Saviour hereunto? when Math. 6. ye fast (saith he) be not sad, as the Hypocrites are. They will disfigure their faces, brag of their abstinence, and boast of their fastings. Of these it is that Christ saith: Verily I say unto you, they have their Ibidem. reward. But what kind of fasting set we forth? we show how the flesh doth rebel against the spirit: we admonish therefore all men to consider their own estates, and as some men be weak of nature, some sick, some strong, so we wish accordingly to keep under and subdue the lewd appetites and sinful desires of the flesh. We will them in their fasting, to shun the rite and trade of Hypocrites. We exhort them to join unto their fasting, prayer, and alms deeds. And whereas the Pope's adherent saith: nihil reputatur ieiunasse, qui unum diem non ieiunat; he Ex ●…ecret. is in deed accounted not to fast at all, which fasteth not one whole day. We say: nihil reputatur iciunasse, qui omnes vitae dies non ieiunat, he is in deed accounted not to fast, which fasteth not all the days of his life. They require abstinence for one day, we during the whole life. Of this fast S. Jerome thus speaketh: sint tibi jejunia Hieron. pura & moderata. And what is that? quotidie esurire, & quotidie prandere, daily to hunger, and daily to dine. This is not on Thursday to feast, and upon the friday to fast. We say that we ought not to eat, except hunger thereunto move us, and that we ought to rise from our meat, yet being hungry. Neither do we for civil policies, adjudge it not necessary that we abstain on certain days, and from certain things. But to take it for a Religion, is a mere error, and a very superstition. Now judge (gentle Reader) whose fast is purer, whose fast is perfiter, ours or theirs. For prayers, Prayers. I can see nothing wherein I may commend them. They prayed they knew not unto whom, and in their prayers was contained they could not tell what. Alas, if I pray in a 1. Cor. 14. tongue that I understand not, though my spirit prayeth, is not yet my mind without fruit? How falleth it then out, that they will maintain a prayer for the unlearned in Latin, for a people that understands it not? do they not by this one thing, bewray their trumpery and deceit? devices they had to keep men in blindness, means they had to hold men in darkness. They mumbled up a number of words, which by their pronunciation, had neither sense nor signification. They divided abroad their prayers, some to a stock, some to a stone, some unto this, some unto that, the lest some was left unto God. If with their lips they prayed Morning & Evening, though the prayer was altogether unperfit, yet they thought it enough. What shall I speak of the Saracens? they pray five times in every day, and yet is their prayer wicked and perverse. So that we see, it is not enough to pray, but we must specially consider unto whom, and how we should pray. What availeth (saith Augustin. S. Augustine) the noise of thy lips, if thy heart be dumb. If thou understandest not thy prayer, if thou prayest not aright, what availeth it? to pray unto the Saints (the remembrance of whom I esteem) what helpeth it. They hear not, they understand not our prayers, to what purpose then should we pray unto them? The Ex constitut. Saints (saith the Pope's friends) do not understand our prayers, except god show it them. O great absurdity/ God must go gather together our prayers, made unto otuers, he must carry and show them unto the saints, so to be entreated at their hands. O vain, O mischievous, O monstrous teaching/ never say that you pray unto the Saints, that they should offer your prayers unto God, they must first come unto him by your own confession. I need not to say that they prayed to be seen, for the whole world did see them. It were folly to show further of their foul errors and abuses in prayer. Therefore I will show how we should pray, and then we may examine therewith our prayers. That they should be in a tongue which we understand, by saint Paul I have before proved. Well. When you pray (saith Christ) you shall not be Math. 6. as the Hypocrites are. For they love to stand and pray in the synagogues, and in the corners of the streets. And why? because they would be seen of men. verily I say unto you they have their reward. How should we then pray? Marry, when thou prayest, enter into thy chamber and shut thy door to thee, and pray to thy father which is in secret, and thy father which is in secret, shall reward thee openly. Lo here is showed unto whom we should pray, it is not unto the Apostles, Prophets or Martyrs, it is unto our father, it is he that will reward us. If we follow therefore the words of Christ, if we direct unto him our prayers, who can reprehend us? if others pray unto any other, why may not we blame them? when you pray (saith our Saviour) babble not much, as Ibidem. the Heathen do, for they think that they shall be heard for their much babbling. Be ye not like unto them. How like unto them were those, who prayed they knew not what, though they prayed never so long? How unlike unto them be we (I speak it to defend the truth) which pray in a speech which we know, and that unto Christ▪ Alas for pity, an infinite number were in times past, who had a greater regard unto their Beads than unto their Breasts, unto the number of prayers, than unto any end or purpose, unto the kneeling and knocking, than unto the knowledging of their sins, and unto the use & custom, than unto true confession & prayer. I will not trouble thee herein (indifferent Reader) any longer, God hath endued thee with reason, use his gift, judge uprightly. Concerning Penance. penance or repentance, which they apply rather to the body, than to the mind, how ignorantly they therein deal, it is manifest. Their barefoot abuses were great, their gadding unto pilgrimages was horrible, their hearing and bewraying of secrets, their presumption in pardoning of offences, was intolerable. So far were they from true repentance, that they had pointed it in words only, outward means, and in days. For did not a thousand think, if they had gadded to this or that Pilgrimage, that then they were perfit? if they fasted certain days, thought they not their sins to be forgiven? if they had confessed their faults unto the Priest, thought they not themselves wholly discharged? yea, and which is most abominable, bought they not repentance with money? was it not sold them? had they it not for twenty pence, for ten pence, for two pence? some received twenty days pardon, some thirty, some forty. O filthy merchandise! Well. What was further taught by ignorant and unlearned men, touching penance, I need not to say. Only this I dare avouch, that therein the Pope himself was deceived, and that he deceived others, or deceitfully abused them. The confession (saith Leo) which is first offered Leo. unto god, and then unto the Priest, is sufficient unto a repenter. What? the only confession, the bare words, and no compunction? O how childish, how foolish, how false is this doctrine! is it enough with our lips to confess our sins? is it sufficient to tell them unto the Priest? is not repentance, to be sorry for our sins Ambros. in serm. quaedrages. past, and afterwards to commit none to be sorry for? Here is no telling unto the Priest, no secret whispering, no auricular confession. Poenitentia vera, est dolour, & amaritudo animae, pro malis, quae quisque commisit, vel Ibidem. consensit. True repentance is the grief of the heart, and bitterness of the soul, for such evils, as one hath either committed or consented unto. This is (saith Ambrose) the true repentance, we see what it is truly to repent, and that we may the better see it, we shall herein consider what S. Augustine saith. He speaketh of three Aug. ad Felicianus. kinds of repentance, the one in them, which before being heathens, have a mind to be baptized. The second is after baptism, the whole life of one led in prayers, charity, humility and such like virtuous & laudable deeds: the third is, the repenting for those sins, which through man's frailty we have howsoever committed, as the breaking of any of all the commandments. We see here our whole life set forth, and how we should at all times repent. But let us come unto the holy Scriptures, unto whom confessed the Prophet David his sins? I will Psalm. 32. knowledge (saith he) mine offence, and accuse myself unto the Lord. If we be Psalm. 34. contrite in heart, then is the Lord nigh unto us, if we be humble in spirit, he will help us. Repent (sayeth our Saviour) for the Math. 3. 4. kingdom of God is at hand. And can we not repent, except we show it unto the Priest? was not auricular confession condemned, was it not abolished, and that for good causes, more than twelve hundred years past? did not Nectarius the Bishop, reprehend & put it down? what? Unto whom I pray you showed Daniel his grief? I turned Daniel. 9 me (saith he) unto God the Lord, I prayed before the Lord my God. What should any move us therefore with mediators, can we have any more than one? do the Scriptures allow any more? There is (saith S. Paul) one God, and one meditour 1▪ Tim. 2. between God and man, which is the man Christ jesus, who gave himself a ransom for all men. S. Paul saith, there is but one mediator: the Pope saith, there are more: whom we should credit, I refer that (Christian reader) unto thine own conscience. All hereunto that they can object, is this: there are of the Doctors (say they) that defend auricular confession. What is this else, I pray you, than to say, there are men, there are of their own company that defend it? with a good meaning I speak it, I would to God that we weighed the writings of men as they be, and that we would prefer none before the Prophets and Apostles of Christ. I would to God that men would consider what men were, and what they have written. Else religion shall be hindered, great absurdities shall grow. S. Jerome I know was a good man, yet if they will stand in all things unto his judgement, then will I manifestly prove, that the Pope that now is, is not of the Hieron. church of Christ. No man (saith Jerome) that is spotted with any uncleanness, is of the Church of Christ. But the Pope is spotted with some uncleanness: therefore he is not of the Church of Christ. Here is a heavy thing, they must either deny Jerome, or deface the Pope. You see what it is, to stand so much upon the Doctors. What needeth many words? the repentance that is allowed by Scripture, the penance that is approved by the Apostles, the same that is set forth by the Propetes, and by Christ, the same allow we, the same we embrace and follow. This if they (as they do) will reprehend, than carp they not us, but the Scriptures of God: Go we then Alms. further to see their alms. Wherein what they gave, is to be considered, and also how they gave it, is to be noted. Neither may we omit, how they came by the money which they gave. They came by their riches not rightly, they got it by the means of Purgatory. If then the foundation be nought, nullius boni operis est supereaeficium, no good Gregor. Antiochen. episcopo. work can be builded thereon. Yea, it is not to be accounted (saith Gregory) alms deeds, if we give unto the poor, Idem Syagrio epis. of that which is unlawfully gotten. You see it then plain, that if they defend not purgatory, their alms was no alms, their deeds did nothing avail them. Why will some say, have they not builded houses of religion, Colleges and Hospitals? and what of that? I will not answer with mine own words, but with the authority of Gregory. Gregory disproving the alms given of goods unlawfully gotten, saith thus: unde etiam certum est, quia & si monasteria Ibidem. vel xenodochia, vel aliquid aliud, ex pecunia quae pro sacris ordinibus datur, construatur, non proficit mercedi, whence it may evidently appear, that though Monasteries, hospitals, or any such like thing be builded with money given for holy orders: such yet doth nothing avail. But peradventure Augustin. one will think and say: there are many Christians which are rich niggards, and covetous: I shall not sin, if I take from them, and give unto the poor, such thought (sayeth Augustine) cometh through the suggestion of the devil. For be it that he would give all unto the poor which he had taken, yet doth he rather increase his sin, than diminish it. If then the Priests took money for Dirges, Trentals, Prayers, Pardons and Masses, which even by their own law is unlawful, and by God's law is wicked, how may they say, that they gave alms, or had (if we judge indifferently) any devotion? but if they list, we will leave the Doctors, and they shall have their feigned alms condemned by Scriptures. Unto Abel Gen. 4. they know God looked, his offering he received: But unto Cain and his offering, he had no regard. He looketh not upon the alms, sacrifices, and burnt offerings of the wicked, the Lord abhorreth them. He that Eccle 34. giveth an offering of unrighteous good, his offering is refused. But who doubteth whether the goods of the Priest were unrighteous, seeing they got them by polling the poor, by abusing God's word, by dreams, by subtle devices, by selling absolutions, by deceitful whisperings, by hypocrisy, by heresy? then what followeth, they themselves may see. What should I allege more examples? the Lord abhorreth the sacrifice Proverb. 15. of the ungodly, but the prayer of the righteous is acceptable unto him. Read the whole Scriptures, and you shall not find one sentence to defend such as think they give alms of goods unlawfully gotten. Let this suffice of their counterfeit alms. We for our parts do set forth and teach, that we ought to sell of our own Luc. 12. goods, and give unto the poor, that we ought of our own substance to impart unto the needy. How oft do our Preachers speak hereof unto the people? how oft do they ring these words of S. Paul into their cares? while we have time, let us do AdGal. 6. good unto all men, and specially unto them which are of the household of faith. We further exhort men, that they forgive those who have offended them. For that is a spiritual kind of alms. We persuade all to get their livings truly, we admonish the poor, that he labour to his power, we counsel the rich, that he aid and succour the needy, we teach all, that they give their alms not to be seen of men, but in secret. Such is our doctrine: how can they dispraise it? let good Christians judge, who followeth therein the Scriptures, we or they: Who set forth true prayers, who commend due fasting, who allow perfit repentance, who best thinketh of alms deeds, we or they. This considered, let the world judge. They say also that we deny one of An objection. the articles of our Crede, upon which slander they build sharp and rigorous words against us, and all to bring God's word in contempt, and to procure unto the professors thereof the hatred of the people. Let as many The answer. as can read, peruse but with indifferency the books which we have set abroad, and if they find not in the Crede, the twelve articles fully and truly translated, then let them blame us and condemn our doings. Likewise, if they there find them, then let them discredit our adversaries, reprove their malice, and reprehend their falsehood. What if we prove that it is they, who have abused the Crede, and that it is the very Pope which hath denied that Article? Ask Peckham Cantuar. of them, who in our faith, of twelve articles, have made fourteen? Who saith that there be seven articles which concern the mystery of the Trinity, and seven which belong unto Christ his humanity? who take upon them to correct the Apostles, they or we? who saith that the Bishops be not bound Lindewode. to answer unto the articles of their faith, without deliberation? is not this a most heinous ignorancy? this is so gross, that it can never excuse them (to use their own words) à tanto, nec à toto. Peruse the Crede made by Gregory, of that name, the first Pope of Rome, and you shall find that it is he, who hath left out one of the articles of our Crede, the descension into hell. Why then blame they us without cause? why accuse they not him that is guilty? you see their equity, their justice, their indifferency. We do further (say they) contemn An objection. good works, maintain bare words, defend naked faith, and so teach a doctrine that is licentious, lewd and nought. What they The answer. should say, we know, but what they dare say, all the world may see. Were they not over foolish, they would herein hold their peace. For I pray you, what faith is it, that we teach? preach we not the very same which S. Paul doth in this wise define? Faith (saith he) is a sure confidence of Heb. 11. things, which are hoped for, and a certainty of things which are not seen. How say they then, is this to be blamed? as for our works, what be they, but witnesses that we are righteous? was it not so in Ibidem. Abel? And touching justification, the estate of the question between the Pope and us, justification. is this: he saith, that man is made just, not only by faith, but also through the observation of the law. We say that we are justified by faith alone, by no merits of ours, by no works. We say that a just man maketh the works good, and not that the good works do make a man just. And as by faith alone without works we be justified, so by grace alone without our deserts we be saved. And what saith S. Paul hereunto Rom. 3. we suppose (saith he) that a man is justified by faith without the deeds of the law. Lo, what can be plainer than this? Let them which have eyes see, the words be evident, let such as have hearts understand. If you (unto the Pope, not I, but Paul saith) be justified by deeds, then Rom. 4. have you wherein to rejoice, but not with God. Goeth not this text very plainly to work? but have I no power (will one say) to do any good deed? of thyself not at all, neither one. Wilt thou know what is in thy power? it is in thy power, not to do some deed that is evil, and yet is it not in thee to do that which is good. How so (will one say) do not I that which is good, if I do not the thing which is evil? No. And therefore mark it. For were it so, then did the Heathens, and Ethnics good deeds, which thing, who is he that will grant? shall we say, that the heathens were just men? or that they were virtuous? God forbidden. And why? because they wanted this faith which maketh the work good, Augustin. which justifieth a man. For the whole life of the unfaithful (sayeth Augustine) is sin. And therefore though we may say that one having faith, hath, doth, or if he have time, would do good works, yet can not we say, that all which seem in our eyes to do well, have faith. For many Hypocrites there be, a man's faith we know not, his heart is secret, his deeds we see. No man Ad Iren. (saith Ambrose) shall be justified by his works Some man (saith the Pope) shall be justified by his works. The first proposition is true: therefore this last, being the contradictory is false. Here they will object against us the words of S. james. But I would to God that they understood them. S. james moved with many, who bragged in their fruitless faith, is enforced in the praise of works, to say thus: as the body jam. 2 without life is dead, so is faith without works. What is this else to say, than if one have true faith, it is impossible but he (having time) should have good works? What doth he else here, but exhort them to show their faith by their works, to show that they have true faith? I will be brief, and so bring them herein to knowledge the truth. Whatsoever purifieth the heart, by that a Act. 15. man is justified: but faith purifieth the heart: therefore by faith a man is justified. How cometh a man to be justified? Marry, as S. Augustine saith) non per suas vires, nequeper De spirit▪ & litera. literam ipsius legis, quod fieri non potest, sed per fidem, not through his own strength, not through the letter of the law, which can not be but by faith. What further testimonies than need we? why should any arrogantly arrogate unto himself any supererogation? We know (saith S. Paul) that a man is Gala. 2. not justified by the deeds of the law, but by the faith of jesus Christ. And therefore we have believed on jesus Christ, that we might be justified by the saith of Christ, and not by the deeds of the law, for by the deeds of the law, no flesh can be justified. These authorities be so full against the adversaries, the places be so plain, that will they, nill they, they must yield, and therefore in these words they subscribe: These witnesses Alfons. Virues. Hispanus. do not only move, but also so far further, that we must confess, that we have the remission of our sins, and justification through faith by Christ. Yea, and that before faith, there was in us no good works, whereby we should deserve that faith, which is the free gift of God. Now we here see that in this they confess the truth, and that they knowledge the Scriptures, if then they afterwards deny it, be that to their own danger, not to our deluding, be it to their own peril, not to our poisoning: if they to show their folly, or to utter their arrogancy do pass this scope, seeking by wresting the scriptures, by shifts, and subtleties to shadow the truth, let that redound to their false dealing, not to diminish out faith, to their juggling not to our undoing. Let this be unto thee (christian Reader) a watch word, wander not with them into the wilderness,▪ stay with the Scriptures at the standard of truth, let Paul persuade thee, let not the Pope allure thee, let an Apostle of Christ▪ instruct thee, let not an Apostata deceive thee. This much of justification. The next thing and the last which we now will defend, is marriage, Marriage. wherein (saith S. Augustine) if purity De bono vid. be kept, damnation is not to be feared. Deus masculum & foeminam, propagandi generis causa, nuptiali castitate coniunxit, GOD Idem contra adverse. legum & prophet. (sayeth he) coupled man and woman together, for the increase of mankind, in chaste wedlock. But what (will one say) need you to write in the defence of marriage? is there any man that may, or means to impugn it? yes. Else had not the holy ghost spoken in Paul, that in the latter 1. Tim. 4. times some should give heed unto the spirit of error, and devilish doctrine of them, which speak false through hypocrisy, and have their consciences marked with an hot iron, forbidding to marry. We will therefore bring forth the testimonies of holy scripture, and that from the first institution of marriage, against this devilish doctrine, against these spirits of error, against such as forbid to marry. After that Heaven and Earth, the Sea, and all that in them is, were made, after the creation likewise of man, the Lord God cast a slumber on Adam and of one of his ribs he made a woman, and then he said: For this cause shall a man leave his father and mother, and Gen. 2. cleave unto his wife, and they shall be one flesh. Such was the first estate of marriage, it was instituted in paradise. Here is no exception of any man, no excluding of any woman, no cause is here showed, no prohibition is made, but that all men may marry. This holy institution was so allowed of all, and every where with such sincerity received, that if a man should be found lying with a woman that had a wedded Deut. 52. husband, than they both should be put to death. The Prophet Malachi doth bitterly reprove him that putteth away or despiseth Malach. 6. his wife. Neither in Moses nor yet in Malachi can we find any one word to prohibit matrimony. Read from the first of the Genesis unto the last of the Apocalypse, read the first, read the last, you shall find in no place marriage prohibited, or any kind of person, of what calling so ever, excluded. O how godly is the state of marriage set forth, and how to marry, in Tobias! Tob. 6. O that aswell the married, as the unmarried, would read and well weigh it! Consider chaste Sara, who though she kept not company Ibidem. with those that pass their time in sport, yet an husband consented she to take, not for her pleasure, but in God's fear. The Hebr. 13. Chamber undefiled is commendable, the estate of marriage is honourable. But amongst whom? amongst a sort, a certain, a few? No. Inter omnes, amongst all. This is spoken Ibidem. universally, not particularly. If amongst all, then why forbiddeth the Pope to marry? why defendeth he that devilish doctrine? why maintaineth he in any, rather fornication, than lawful conjunction? with what face can he set forth, that it is lawful for one to have, (loco uxoris (si coniux Isidor: de dist: nou: & vet: testamen. d●est) concubinam) in the stead of a wife (and if he have no wife) a harlot? If the Reader be indifferent, then will he deal indifferently. For my part, I promise before hand, I will not be partial. I like the unmarried, I mislike not the married, I commend both, if they follow their calling. But yet be he Priest or any other person, the 1. Cor. 7. flesh is frail, if he cannot abstain, let him marry. For it is better to marry, than to burn, it is better to have an honest wife, than a wicked harlot, it is better to live in holiness than in whoredom. If one marry only to avoid fornication, non tamen ideo Hieron. nuptiae malae iudicantur, yet is not marriage therefore counted evil. Well, when began this devilish doctrine, through which men are prohibited to marry? had it any place within the compass of holy scriptures? No. And that the Pope knoweth well enough. The question was moved in the Tripart. hist. Council of Nice, there they laboured that priests marriages should not be lawful. But at that time stood up Panutius the confessor, he there expressed the Scriptures, he persuaded the whole Council, he caused them to revoke their opinion, so was it left in every man's will, marriage was still lawful. What? was not this a decree of Concil. Gangrene. their own? If any do this think of a married Priest: that he ought not by the means of his marriage to minister the Communion, and so doth therefore mislike his ministering: let him be accursed. Here is the proposition at large framed, if we proceed, I think we shall prove aswell the Pope, as those which over popishly do take his part, to be accursed. The argument is made, if we say: that the Pope and his adherentes do so think, and for that cause mislike his ministering: therefore they be accursed. Such is the conclusion. In this argument, if they deny any thing, it must be their own Proposition, which was made at a general Council, by the advise of so many fathers. Gregory the Pope and the Anno domini. 1073. seventh of that name, who usurped unto himself (as some do write) the authority, kept a great stir, and laboured earnestly to forbid the marriage of Priests. But the whole Clergy resisted him, in so much that the Pope's deputy in that behalf, the Bishop of Mentz, had great a do, much trouble, and no small peril in dealing therein. So odious unto all was the prohibition of matrimony, so usurped, yea, so wicked then, seemed that devilish doctrine. But what? whose sons were O sius, Bonifacius, Agapitus, Damas'. Hieron. Theodorus, Silverius, Deusdedit, Felix, Gelasius, with a number more, who were Popes of Rome? were they not all Priests children? how then can they excuse, but that either their fathers were married, or else that they were filthy fornicators, and very lesude livers? Concerning the Apostles, specially such as were married, is it to be thought, think you, that they never came where their wives were? the Pope's friends say, they came not. And how prove they it? forsooth, because there is no mention thereof made in the Scriptures. A proper proof. Because we read only by Math. 8. name, of Peter's mother in law, which lay sick in his house, therefore shall we think that she lay succourless? that her daughter was gone? that there was none in the house but she? Came not Peter's wife, came not his daughter Petronella with him into Rome? hereof I report me unto their own histories. S. Paul, when he wrote unto the Corinthians, was unmarried, but what if afterwards he had a wife? and that I come not with bare iffes, I will allege mine authority: it is Leo the Pope of Rome himself, Leo. 9 contra epistolam Nicet. Abbatis. that so saith. They must either blame his holiness, or else knowledge Paul to have been a married man. This is a hard choice. What shall I speak of the devilish divorcements, and most ungodly separations, used in these later days, even in less than sixteen years past? why were at that time the married Priests separated from their wives? because (saith the Pope) their marriage was no marriage, because they were adulterers. What? because of their former vows? O Augustine, were thou now living, thou wouldst lay this heresy vowne. But though he be dead, do not his writings yet live? wrote he not against this before he died? yes. And these are his De bono coniug. ad jul. words. Quidam nubentes post votum asserunt adulteros esse, ego autem dico vobis, quod graviter peccant, qui tales dividunt: There are some which say that those which marry after their vow, be adulterers, But I tell you that they offend grievously which separate such. Now if they be adulterers, how do they offend that separate them? But if they do amiss which separate them, then be they no adulterers. Whosoever (sayeth Augustine) will separate such, he doth grievously offend: but Calixtus the Pope doth separate such: therefore he doth grievously offend. I dare boldly say that they have nothing hereunto to answer, I am plain, the argument is good, it cannot be denied. Montanus est qui docuit nuptias Nauclerus. solui, it is Montanus the heretic, who first taught that marriage should be dissolved, they are Montani, they are of his sect, they are heretics that do it. What other authorities need we? the thing is plain, what would we more? in the end let this one authority suffice. Si quis docuerit sacerdotem Canon Apostolorum. sub obtent u religionis propriam contemnere uxorem, anathema sit: if any shall teach, that a Priest under the pretence of Religion, may in any wise contemn his own wife, let him be accursed. What? is not this a decree of their own synod? Non in perpetuum, sed tempore oblationis, à complexu suarum uxorum sacerdotes abstineant. Their Latin is so embracing, as let them english it that like it. We will (saith that synod) that henceforth Syn. 6. the marriage of spiritual men shall be in force and good. Thus have I passed over, first the miserable estate of such as be in blindness, then have I disproved the usurped primacy of Rome, I have battered down the rotten walls of Purgatory, I have defended the right use of the lords supper, I have proved that there are no faults in our translation, I have showed that the service and prayer ought to be in the English tongue, I have declared the true use of fasting, prayers, repentance, and alms deeds: I have set forth the right doctrine of justification, I have defended the honourable estate of matrimony, I have also (as occasion served) without partiality answered all the objections of the adversaries. All which things as they are briefly done, so wish I the reader to consider of them indifferently. I wish that odious terms may cease, I desire that charity in us all may increase, It is not enough to term men heretics. Remember what Gregory saith: Theotist. patrit. there are many even of the faithful, which are puffed up with an ignorant zeal: and many times while they hate others as heretics: they are the cause of heresies themselves. Away with your excommunications, renounce your cursings, leave off your threatenings, your weapon is nought, your authority is nothing. Have in memory what S. Jerome saith: If any be Hieron. in levit. put out and sent forth not through the right judgement of such as rule in the Church, if he before went not out, that is, if he did nothing whereby he deserved to go forth, it is not hurtful unto him at all, though he seem to be thrown out by the unright judgement of men, and so it happeneth oftentimes, that he which is cast forth, is within: and he that seemeth to be within, is without. Weigh this well, and you shall esteem the bannings of Rome, as they be, you shall if you have eyes, see, that you were abused, and holden under the heavy yoke of a most bitter bondage. Shake off therefore self will, cast away self love, away with estimation, care not for a vain credit, consider your estate, help to redress that is amiss, we seek but the putting away of shadows, vanities, errors, blindness, superstition, arrogancy, and abuses. That this may be done, join hands, help forward the building of God's house, deserve well of your country: whereunto God exhorteth you, our Princes your most gracious Queen prayeth you, your friends do desire you, your countrymen do beseech you, your native soil, your country itself, this flourishing realm of England, do together, and most earnestly entreat you. FINIS. ¶ A brief view of the erring estate of the Bishops of Rome. IF the gates of Hell it Math. 16. self, if all the power and force of Satan shall not prevail, as in deed they can not, against the Church of Christ: how then, and with what face, may the bishop of Rome, in whose person sin hath triumphed, and in whose religion hell hath rejoiced, how may he challenge himself to be the head, supreme and chief of that Church, whom the holy ghost ruleth and ordereth, whom he directeth until the consummation of the world, in the way of all perfection and truth? if the Bishop of Rome be the head, in what estate (O Lord) are the limbs, what a monstrous body would that be? And not to speak of the first heretic Novatus, qui à quibusdam 1 Nauclerus. sibi adherentibus sactus est Papa, who by certain of his adherents was made Pope: did not Marcellinus being bishop of Rome offer sacrifice unto the Idols? did not 2 Silvester (which is a great fault, for a hireling flieth, when he seeth the Wolf joan. 10. come, and forsaketh his sheep) Did he not for fear of Maxentius, fly unto the hill Soracte, which is twenty miles from Rome? did he not with a few of his Clergy, neither he, nor yet they, regarding their poor sheep, there in a manner hide themselves? was not 3 Liberius banished, 4 and Foelix chosen Bishop? was not Foelix displaced, and Liberius again received? subscribed he not unto the heresy of Arrius? between 5 Damasus which was accused of adultery, and 6 Vrsicinus, much slaughter there was, whiles both of them laboured with force and arms, to enter into the Bishopric. Did not 7 Victor offend in cutting (as they say) from the unity of the Church, so great, and so many Churches? doth not Ireneus reprehend him therefore? the strife was great between 8 Bonifacius and 9 Eulalius, they at one time both being chosen bishops of Rome. To let pass 10 Sixtus which was accused by Passus, did not 11 Anastasius favour the heretic Achatius? died he not in his error, and miserably? did not the Clergy withdraw themselves from him? 12 Simmachus and 13 Laurentius were both chosen to be Bishops, great contention was amongst them. The like stir was between 14 Bonifacius and 15 Dioscorus. Yea, did not Bonifacius contrary unto all order choose 16 Vigilius to be his successor? was not 17 Silverius chosen by simony? was not 18 Pelagius elected contrary unto all former custom? what broil was there in the choosing of 19 Sergius? what wickedness was wrought between 20 Sisinius and 21 Dioscorus? 22 Constantinus came to be bishop through ambition. 23 Sabinianus was a very lewd man. As for Pope 24 joane, an honest woman she was. What was 25 Stephanus? an example of much mischief. What cruelty used he towards the dead body of 26 Formosus? what a wolf was 27 Christophorus? what cruelty was in 28 Sergius? it is horrible to hear what wickedness was committed in a manner by twenty & eight Bishops of Rome. Did not eight Bishops reign within the space of twelve years, who had together forsaken the steps of S. Peter? What was 29 john? a very monster: he was slain (they say) in his filthy adultery. What ado was between 30 Leo, and 31 Benedictus? Was not 32 Bonifacius a murderer? Was not 33 john the xu a loud man? as for 34 john the xvij his wickeducsse is horrible. What was 35 Silvester the second? a conjuror. In 36 Benedictus (if his friends writ truly) there was great fault. What? were not 37 Benedictus the ix 38 Silvester the three and 39 Gregory the vi at one time Bishops of Rome? led they not ill lives? the one played the Bishop at S. Peter's, the second at S. Mary's, the third at S. john's. 40 Damasus (if they writ the thing as it was) intruded himself into the Bishopric with mere force. I will not speak of the warrior 41 Leo, as he was a lewd captain, so had he evil luck. Between 42 Benedictus, and 43 Nicholas, what sturr●, what a do was kept? the like was between 44 Alexander, and 45 Cadolus. Touching 46 Gregory, he was excommunicated by the Bishops of Italy? and why? for simony, manslaughter, and adultery. How great was the dissension between 47 Guibertus, and 48 Paschal? 49 Gelasius offended. 50 Honorius became Bishop through ambition. 51 Innosentius, and 52 Anacletus contended for the dignity. 53 Eugenius forsook his flock. So did 54 Paschal. 55 Adrianus was to blame. Lord, what debate was between proud 56 Alexander, & 57 Victor? what should I show how one Pope cursed another? 58 Innocentius did lewdly. 59 Calistus was a very thief. I will omit dreaming 60 john, who promising unto himself a long life, was suddenly slain with the fall of a chamber. What was 61 Nicholas, and 62 Bonifacius? the one was unthankful and cruel. They both preferred rather their friends, than such as feared God. 63 Clemens was chosen by simony. What dissension was between him and 64 Vrbanus? 65 Bonifacius was young and unlearned. With him did 66 Alexander contend. What? were not 67 Innocentius, 68 Benedictus, and 69 Gregory, all three at one time, claiming and chalencing the dignity? Was not 70 john a very fool? did not 71 Martinus, and 72 Clemens contend at one time? Did not 73 Eugenius forsake his flock? was not 74 Foelix a wicked and an ambitious man? was not 75 Paulus lewd? was not 76 Xystus unprofitable? I reckon not up one name twice, if I have declared that many of one name were lewd, they were so, they were sundry men, and sundry Bishops. Well, is here all that were wicked bishops of Rome? No. For a great number besides there were, but touching these, they are tried in a manner without study by their own authorities to be such. And shall these be the head of Christ his Church? O Christ, I commit the judgement thereof to such as do knowledge thee, to such as in deed be Christians, to such as use some indifferency. P: Vae misero mihi, mea nunc facinora Aperiuntur, clam quae speravi fore. My hidden faults be uttered now, a wretch, alas, I am: By Pride and fond desire to reign, to passing shame I came. Psalm. 1. Beatus est vir, qui non abijt in concilio impiorum: Happy is the man that followeth not the way of the wicked. To the Reader. YOU have seen here what a number of lewd men, were Bishops of Rome. And yet some peradventure will say, that their lives and wickedness can stand in no force, to bar them of their dignity, of their usurped title of primacy. No can? Can any be a member of Christ his Church, who is so void of the holy Ghost, that he hath in him dwelling the right riches of Satan, simony, I mean, ambition, pride, murder, and cruelty? if such than may not be called a member, how shall we term him, how shall he claim to be the chief, the head, the supreme? judge indifferently, for so you shall profit yourselves, and easily be eased from the clog of bondage, wherewith▪ against all reason, good authority, and Scripture, you have been tied. Farewell, and judge of me as these my writings deserve. Examini, & judicio verae ecclesiae, quae fidelium, sanctorum, & electorum societas est, & communio, constans fide, spe, dilectione, ac spiritu Christi, hoc ego opusculum humiliter ac demissè subijcio: I do with humility, and lowliness submit this small work, to the judgement and examination of the true Church, which is the society, and communion of the faithful, holy, and elected, the same being known, and agreeing in faith, hope, charity, and the spirit of Christ. Appollodorus. Good men use few words: neither Stobaeus serm. 34. needeth the truth much babbling. ¶ A Copy of a Letter, sent by the Emperor unto the Pope ¶ Frederick by the grace of God, the Nauclerus. Roman Emperor, always imperial, unto Adrian bishop of the catholic Church, sendeth greeting, willing him to stand unto all those things, which Christ began to do, and to teach. THe law of justice, doth restore unto every man, that which is his own, neither do we any injury unto our parents, unto whom within this our Realm, we do exhibit due honour, and from whom as our progenitors, we have received the dignity of our realm and crown. Is it found that Silvester Bishop of Rome in the time of Constantine the Emperor, had any Kingly possession, or authority? for thorough the permission of the Emperor's godly affection, the liberty of the church was granted, peace was restored, & what Princely thing soever, your popedom is known to have, the same you do hold through the liberality of Princes. Therefore when we write unto the Bishop of Rome, by good right and of old, we do write first our own name, and that he so do, as the rule of justice is, writing unto us, we grant. Peruse the chronicles, and if you have neglected the thing you read, that which we allege, you shall find it there. But of those which belong unto God by adoption, and do hold any Kingly thing of us, why may not we demand homage, and oath due unto a prince? seeing the appointer of us, and of you, receiving nothing of a man that is a king, but yielding every good thing unto all, paid for himself and for Peter, the tribute due unto Caesar, giving thereby unto you example to do the like, and so he teacheth you saying: learn of me, for I am meek, and humble in heart. Wherefore let such either restore unto us our princely possessions, or if they adjudge these things profitable, let them pay unto God that which is Gods, and unto Caesar that which is his. Also unto your Cardinals, the Churches be shut, the cities are not open, and that because we see them not to be preachers, but spoilers, not peacemakers, but money catchers, not the redressers of the world, but the unsatiable scrapers of gold. Yet when we shall perceive them to be such as the church requireth, when they prove to be peacemakers, when they will give light unto their country, and when they will assist the cause of the humble in equity, then lo shall we aid them with necessary stipends, and safeconducts. But you have not a little offended against humility, which ought to be the keeper of your virtues & meekness, when you set forth unto secular persons such questions as are very small furtherance unto religion. Wherefore, let your fatherhood foresee, whiles you move things which we adjudge unworthy, lest you be an offence unto those, who as unto a lateward shower, are desirous to yield their ears unto your mouth. For we can not, but answer the things we hear, when we see the detestable beast of Pride, to have crept, even unto the seat of Peter. And in thus doing we do always well provide for the peace of the Church. Far you always well. FINIS. Seen and allowed according to the order appointed. Anno. 1568.