An Apology, or answer in defence of the Church of England, concerning the state of Religion used in the same.  
Newly set forth in Latin, and now translated into English.  Rom. 1. 
I am not ashamed of the Gospel of CHRIST, for it is the power of GOD unto salvation to every one that believeth.  
Londini, ANNO DOMINI M.D.LXII.   

 
Lord save the Queen.   

The Apology of the Church of England.  
IT hath been always an old complaint, even from the times of the patriarchs & Prophets, and confirmed by the writings & testimonies of all ages, that Truth dwelleth as a stranger here upon earth: and soon findeth enemies and slanderers among such as do not know her. 
Tertull. in Apologetics.  The which thing although peradventure it may seem incredible unto others, 
True religion was always slandered among men.  such as have not diligently marked these things: specially because that the whole offspring of mankind by very course of nature, without a teacher, even of his own inclination coveteth after truth: and Christ himself our saviour, what time he was here conversant amongst men, called himself the Truth, as by that name which most aptly did express all divine power: nevertheless we that are exercised in the holy Scriptures, and have red and seen what hath happened in manner to all godly men of all ages, even unto the Prophets, unto the Apostles, unto the holy Martyrs, & unto Christ himself: which what reproaches, what revilings, what slanderous names they were vexed here in their life time for only truths sake: we I say do see, that it is a thing not only nothing new nor incredible, but also very currant and common to all ages. Marry on the other side it might seem much more marvelous and uncredible: in case that the devil, the very father of lies and enemy to all truth, should now suddenly change his natural disposition, & hope to find some other way then by lying, to oppress the truth: or that by other sleights then such as he hath always used, he should now begin to establish his kingdom. For out of all records you shall scantly find any time, (other whiles religion was newly growing and increasing, or after it was stayed and settled, or when it began to spring again (wherein truth and innocency amongst men was not moste unworthily and most shamefully entreated: for the devil seeth, whiles truth prevaileth, he can not prevail nor keep his own.  
For to pass over, and to speak nothing of the times of the ancient patriarchs & Prophets, in whose days, as I have said before, there was no season void of slanders and reproaches against the truth. We know that there were certain persons that said and openly pronounced of the ancient jews, (of whom we doubt not, but they worshipped the only and the true God) that in stead of God they worshipped other a Sow or an Ass: 
Cor. Tacitus. Tertul. in Apologetico. cap. 7. C. Plinius.  and that all their religion was nothing else but a sacrilege & a contempt of all divine power. We know that the son of God, our saviour jesus Christ, for teaching of the truth, was taken for an enchanter, for a worker of mischief, for a Samaritane, for Beelzebub, for a deceiver of the people, & for a man that followed his delight in eating and drinking. And who is ignorant of those things that were spoken in time passed against that most earnest setter forth & champion of the truth S. Paul: sometime that he was a seditious person, that he gathered soldiers, that he intended uproar: sometimes that he was an Heretic, sometime that he was mad, sometimes that only to make strife and for his pleasure, he blasphemed the law of God, & despised the ordinances of the fathers? Who knoweth not how that S. Stephan, 
Act. 26. Epiphanius.  so soon as he had received into the inward bosom of his mind the truth, and had begun freely (according as he was bound) & stoutly to preach it and to profess it, was by & by brought to plead for his life, as though he had wickedly spoken blasphemy against the law, against Moses, against the Temple, & against God? Or who is ignorant that there were men in times passed, which accused the holy Scriptures of lies, saying that they contained things plain contrary and repugnant one to an other: & that the Apostles did dissent every one from an other, 
Martion ex Tertull. Aelius è Lactantio.  & Paul from them all? And lest it should be to long to rehearse all, for that were infinite: who is ignorannt, how that our Fathers which first began to acknowledge and to profess the name of Christ, were slanderously reported of, 
Euse. li. 5 ca 2 Tertul. 3. Apologetico. 1.2.3. & 7.8.9.  that they conspired together amongst themselves, and that in their secret assembles they had consultations against the state over the common wealth, and that even therefore their meetings were appointed before day in the dark, that they killed young children, filled themselves with man's flesh, and like most cruel beasts, drank man's blood, & how that at the last, when the candles were out, they committed adultery and incest at adventure together, the brother with the sister, the son with the Mother, without any reverence of kindred, without shame, without difference, even a sort of wicked men, without all religion, without God, enemies of mankind, men unworthy to behold the light, unworthy of life.  
All these things in those days were spoken against the people of God, against Christ jesus, against Paul, against Stephan, and against all those that in the primitive Church embraced the truth of the Gospel, and were content to be called by the name of Christians, a name in those days very odious amongst the people. And albeit those things were not true, yet the Devil thought it enough for him, if at the least he could bring it to pass, to cause them to be taken for true, and that the Christians should be hated of all men, and by all men persecuted unto the death. Wherefore Kings and Princes lead by such persuasions, killed the Prophets of God, even to the last man. isaiah they condemned to the saw, jeremy to be stoned, Daniel to the lions, Amos to the club, Paul to the sword, Christ to the cross, all Christian men to prisons, to tortures in horses bellies, to the gallows, to rocks, to cliffs, to wild beasts, to fierce. Yea & they sticked not to make great bonfires of their living bodies, only for a light to serve them in the night season, 
Sueton. Tranquil. in Nero.  & for a scorn, of whom they made none other account then as of most vile dung, & as of accursed persons appointed to be slain for Sacrifice, and to be a scorn of all the world. Thus I say the mainetainers and professors of the truth hath been always dealt withal.  
So much the more ought we that have taken upon us the profession of the Gospel of jesus Christ, to take it in better part, if in the same quarrel we be handled after the same sort, and like as our forefathers in times passed, so we at this day, without any our desert, only because we teach & profess the truth, 
1. Timoth. 4.  are vexed with slanderous names, reproaches and lies.  

Slanders devised by Papists.  1. Now a days they cry every where, that all we are Heretics, that we are departed from the faith, & that we with our new persuasions and wicked doctrine, have broken the consent of the Church: That we do raise, as it were out of Hell, and restore to life again old heresies, & such as long ago were condemned. We sow abroad new sects and furious fancies, that never before were heard of: Also that we now are divided into contrary factions & opinions, & could never agree by any means among ourselves: That we are wicked men, & make war after the manner of the Giants (as the fable is) against God himself, & do live altogether without care or reverence of God: That we do despise all good deeds, and use no discipline of virtue, maintain no laws, no customs, no equity, no justice, no right. That we lose the bridle to all mischief, & allure the people to all kind of licence and lust: That we go about and seek how all the states of Monarchies & kingdoms might be overthrown, and that all things might be brought unto the rash government of the people, & to the rule of the unskilful multitude: That we have rebelliously withdrawn ourselves from the catholic Church, and shaken the whole world with a cursed schism, & have troubled the common peace & the general quietness of the Church: and that like as in times passed Dathan and Abiron severed themselves from Moses and Aaron, so we at this day depart from the Pope of Rome without any sufficient & just cause: As for the authority of the ancient fathers and old Councils, we do set at nought. All ancient ceremonies, such as of our grandfathers and great grandfathers now many age's paste, when better manners and better days did flourish, were approved, we have rashly and arrogantly abolished: & have brought into the Church by our own private authority, without any commandment of any holy and sacred general Counsel, new rites and ceremonies: And that we have done all these things not for any respect of religion, but only of a desire to maintain strife and contention. As for them, they have changed utterly nothing at all, but all things even as they received them from the Apostles, & were approved by the most ancient fathers, so they have kept them from age to age unto this day.  
But now, lest they should seem only to pick quarrels, and to speak evil of us in corners, only to the intent to bring us into hatred, the romish Bishops have provided themselves of certain men, eloquent enough and not unlearned, for to undertake this desperate cause, and to set it forth with books and long orations, to the intent that the matter being cunningly handled after the best fashion, the simple and ignorant man might suppose there were somewhat in it: for truly they saw how their cause began to decline in all places, how their sleights were now espied, and therefore less set by, and that their garrisons decayed every day: and therefore their cause to be such, that it had great need of help. Now as touching those things which they do object against us, part of them are manifestly false, and even by the judgement of the self same persons that do object them, 
A general answer.  condemned for lies: part of them, although they be as false as the other, yet in asmuch as they carry a show and a counterfeit of truth, in such the simple reader if he take not heed, specially, if unto the probabylitie of the matter, the painted & delicate speech of these fellows be cunningly applied, may easily be entrapped and carried out of the way: part of them again are such as we ought not to decline from them as crimes, but as things right well and advisedly done, to acknowledge & to profess them: and even to tell you at a word how the matter goeth, these men do slander all our doings, even those things which themselves can not deny to be well and orderly done, and as thoe it were not possible that any thing should be other done or spoken well of us, so all our sayings and doings they most maliciously deprave. No doubt, it had been their part to have gone more simply and more plainly to work, if they had meant to deal truly, whereas now neither truly nor courteously nor Christianly, but covertly & craftily they assault us with lies: abusing the blindness of the people and the ignorance of Princes, to bring us into hatred and to oppress the truth: this is the power of darkness & property of men, that for the furtherance of their cause, have more confidence in the blockishness of the unskilful multitude, & in darkness then in truth and light, & as S. Jerome saith, of such as with closed eyes do bark against the manifest truth. But we give thanks unto the almighty God, that our quarrel is such that even these men would they never so feign, can say nothing in reproach thereof: which might not be turned in reproof of the fathers, of the Prophets, of the Apostles, of Peter, of Paul, and of Christ himself.  
Now then in case it be lawful for these men in railing and speaking evil to be thus loud and eloquent, 
Slanders that tend towards blasphemy, must be confuted.  truly we in our just quarrel answering for the truth, ought not to be dumb and speechless, for they that have no regard what is said of themself or of their quarrel, althoe it be falsely & slanderously spoken, specially when it is such, as thereby the majesty of God and the state of religion is blasphemed, they surely declare them self to be dissolute men, and such as carelessly and wickedly do wink at the injuries done to the name of God. For albeit many times other great and grievous injuries of a sober and a Christian man may be borne withal and dissembled: nevertheless who that patiently can endure to be accounted an Heretic, such a one Ruffian was wont to deny to be a Christian. Wherefore we will now do that thing, which all laws, which the very voice of nature commandeth to be done, and which Christ himself being in the like matter in like sort railed upon, did before us, that is to say, we will give a repulse to the accusations of these men, and modestly and truly defend our cause and our innocency. For Christ what time he was accused by the Pharisees of sorcery, as one that had familiarity with Devils, and did many things by their help: 
joan. 8.  I (saith he) have no Devil, but I glorify my father, and you have dishonoured me. And Paul, what time as Festus the leutenante contemned him as a mad man, 
Act. 26.  I (saith he) noble Festus, am not mad as thou thinkest, but I speak the words of truth and of soberness. And the Christians of the primitive Church what time as they were injuriously slandered unto the people as murderers of men, adulterers, incestuous persons, and troublers of common wealths, and saw that by such slanders the religion which they professed, might be brought in question, specially if they should seem by their silence in manner to acknoledg the fault: 
Quadratu●. justinus. Molitol. Tertuli and others.  lest I say, this silence should hinder the course of the Gospel, they made orations, they wrote supplications, & spoke before Emperors and Princes in the open defence of them and of theirs.  
As for us, inasmuch as within these .20. years last paste, so many thousands of our brethren, in the midst of their extreme torments, have borne witness to the truth, & Princes coveting to bridle the Gospel, in moiling many ways, have lobored all in vain, and that the whole world in manner beginneth now to open their eyes to behold the light, we think that our cause is already sufficiently pleaded & defended: and that whereas the matter itself speaketh enough for itself, there is no great need of words. For if the Popes themselves would, or rather if they could consider with themselves the whole matter, the beginnings and the manner of the increase of out religion, how that their trash in manner every white when no man touched it, without all help of man sell down to the ground: again how our profession at the first, not withstanding the continual resistance of Emperors, of so many Kings, of Popes & Bishops, of all men in manner, hath increased, and by little & little spread over all the earth, and now also at the length is entered in to the Courts and Palaces of kings: even these things only might be sufficient tokens whereby to understand, that God himself doth fight in our defence, and scorneth from heaven all their endeavours, & that so mighty is the power of truth, that no force of man nor yet Hell gates can withstand it. For be ye sure, so many free cities, so many kings, so many Princes as at this day have abandoned the sea of Rome, and adjoined themselves to the Gospel of Christ, are not become mad.  
And albeit peradventure hitherto the Popes have had no leisure to think advisedli & earnestly upon these matters, or if now at this day they be letted & encumbered with other business, or if they take these kind of travails to be base & light matters, & to appertain nothing to the majesty of a Pope, yet our cause ought to seem therefore never a whit the worse. Nother, if perhaps they will not see these things which they do see, but rather fight against the known truth, are we therefore by and by to be taken for Heretics, which do not apply ourselves to their will? 
Pius the four  Truly if Pope Pius had been the man, I say not, which he desireth to be taken for, but if he were at the least such a one, as had accounted us to be other as his brethren, or at the least as men, he would first have diligently weighed our reasons, both what we have to say for us, and what may be said against us, & not so rashly, only with a blind sentence determined afore hand, in that Bull of his, wherein of late he made a counterfeit show of a Council, have condemned a good part of the world, so many learned & godly men, so many common weals, so many Kings, so many Princes, the persons unheard, the cause not pleaded.  

Why this Apology was written▪  But inasmuch as he hath now openly slandered us after this sort, least that by silence we might seem to confess the fault, and specially because that in the open Council, wherein he will suffer no man, but only such as are sworn and addicted unto his usurped power, to have authority, to give a voice or to declare his mind, we can in no wise be heard (for thereof in the last assemble at Trent we had over much experience, what time the Ambassadors and divines of the Princes and of the free cities of Germany were utterly excluded out of all their assembles: neither can we yet forget how that julius the, 3, ten years past, in his bull straightly did forbid, that no man of our proffessyon should be heard in the council, unless peradventure there were any that would recant and change his opinion even for these causes specially we have thought it good to render a reason of our faith by writing, & unto such things as are openly objected against us, truly & openly to answer, to the intent the whole world may see the parts and the foundation of that doctrine, which so many godly men have preferred before their own liffes, & that all men may understand what manner of men they be, and what they do think of God & of religion, whom the Bishop of Rome not well advised, hath condemned for Heretics, yea before they were called to plead their cause, without law, without example, only because he heard say they differed from him & from his in some part of Religion.  
And although in the suspicion of Heresy S. Jerome will have no man to be patient: nevertheless we will demean ourself neither bitterly nor tauntingly with many words, nor yet be carried into any chafe with anger: although in deed he ought not to seem bitter or tantinge that speaketh truth. But this kind of eloquence we are content to leave to our adversaries, who what soever they speak against us, thoe it be never so bitterly or slanderously spoken, yet it is modestly spoken and to good purpose, how truly or falsely, thereof they make no great account. Such kind of sleights we have no need of that defend the truth.  
But in case we do prove that the sacred Gospel of God and the ancient Bishops, together with the primitive Church doth make for us, and that we have upon just cause, both departed from these men, and also returned now again unto the Apostles and old catholic fathers, and that we do it in deed not covertly or craftily, but with a good conscience before God, truly, frankly, clearly & plainly: if they themselves which flee our doctrine and will be called Catholics, shall evidently see all those titles of antiquity, wherein they glory so much, wrung out of their hands, & that there is more pith in our cause then ever they could imagine: we trust no man amongst them will be so negligent of his salvation, but that he will at some time take in hand to bethink himself, unto whether part it were best for him to stick unto, and truly no man, except such a one as hath hardened his heart and will not hear, shall repent himself of his labour to have given ear unto our defence, and to have marked both what we do say, and how agreeably unto the whole course of Christian religion.  

Answer to the objection of Heresy.  For where as they call us Heretics, truly the fault is so great, that unless it be seen, unless it be felt, unless it be griped with hands and fingers, it ought not easily to be believed of him that is a Christian man. For Heresy is a renouncing of salvation, a casting away of the grace of God, a departing from the body and spirit of Christ. But this thing was never amongst these kind of men, or to their fathers before them, any thing new or strange, that in case there were any that would complain of their errors, and desire the restitution of true religion, such by and by as inventors of new things, & as factious persons to be condemned for Heretics. For Christ was called for none other cause a Samaritane, than for that he was supposed to have declined unto a certain new religion and unto Heresy. And Paul the Apostle of Christ, 
Act. 24.  was called before the judge answer for himself upon Heresy: I saith he, do worship the God of my fathers, according to this way which they call Heresy, believing all things that are written in the law and the Prophets.  
To be short, this whole religion which Christian men do profess at this day, 
Tertul. in Apologetico.  in the first beginnings thereof was called of Heathen men a set & an Heresy, they with these voices always filled the ears of Princes, to the intent that they being once brought upon an opinion conceived before hand, to hate us, & to take whatsoever should be said on our behalf to be factious and Heresy, might be carried from the matter itself and from hearing of the cause. But the greater and the horribler the fault is, so much ought it to be proved with greater and more evident arguments, specially in these days, now that men have begun to give less credit unto these men's dreams, and more diligently to examine their doctrine then afore they were accustomed. For the people of God is otherwise instructed now, than they were when all things that were set forth by the Popes of Rome, were taken for the Gospel, & all religion depended only upon their authority. The holy scriptures are now abroad, the writings of the Apostles and Prophets are abroad, out of the which both all truth and catholic doctrine may be proved, 
2. Timoth. 3.  and all Heresy confuted.  
But whereas of all these authorities these men bring not a word against us, & nevertheless to be called Heretics that have not declined neither from Christ, nor from the Apostles, nor from the Prophets, it is very injurious and to to grievous. With this sword Christ repulsed the Devil when he was tempted of him: with these weapons all loftiness that advanceth itself against god must be overthrown & vanquished. For all scripture, saith Paul, 
2. Cor. 10.  inspired of God, is profitable to teach, to confute, 
2. Timoth. 1.  to instruct, to reprove: that the man of God may be perfect & furnished unto all good works. 
De imitate Eccle. cap. 3.  Thus always the godly fathers fought against Heretics which none other weapons, but out of the holy scriptures. Augustine when he disputed against Petylyan the Donatiste heretic: Suffer not, saith he, to be heard these words amongst us, I say, or thou sayest: rather let us speak thus, This saith the Lord. 
The same sentence is found against Maximum Bishop of the Arrians lib. three ca xiiii upon the first Chapter of Agge.  there let us leek the Church, there let us try out our cause. And Jerome saith: All those things which without the testimony of the Scriptures are affirmed, as though they were delivered from the Apostles, are beaten down with the swordde of God. Ambrose also unto Gratian: Let the Scriptures, saith he, be asked the question, let the Apostles be asked, let the Prophets be asked, let Christ be asked, for the Catholic fathers & Bishops in those days doubted nothing that our religion might be sufficiently proved out of the Scriptures of God. Nor at any time durst they account any man for an Heretic, whose errore they could not plainly and evidently reprove out of the self same scriptures. We therefore do say, for to answer with S. Paul, 
Act. 24.  that according unto this way which they call Heresy, we do worship God the father of our Lord jesus Christ, & we receive all things that are written other in the law or in the Prophets, or in the books of the Apostles.  
Wherefore if we be Heretics, if these men be as they will be called Catholics, why do they not that thing which they see the Fathers, true Catholic men in deed, always did? Why do they not convince us out of the holy scriptures? Why do they not call us to be tried by them? Why do they not make it appear that we have severed ourselves from Christ, from the Prophets, from the Apostles, from the holy Fathers? Why stagger they? why flee they? it is God's cause. Why doubt they to commit it to God's word? But if we be Heretics which refer all our controversies unto the holy Scriptures, and make our appeal unto the self same words which we know are sealed by God himself, and do prefer them before all things that may be devised by man: what shall we say to these men, what manner of men, or by what name were it convenient to call these that are afraid to stand to the trial of the sacred scriptures, that is to say, the judgement of God himself, and prefer before them their own dreams and most cold inventions, and for their own traditions sake, now many years have broken the ordinances of Christ and of the Apostles? Sophocles the Poet, when he was accused, being an old man, to the judges, of his sons for a dotard and a fool, and as one that fondly consumed his goods, and therefore seemed to have need of a tutor: for to purge himself of this slander came into the court, & after he had read Oedipus Coloneus, a tragedy, which even in the self same time that he was accused in, he had written with great diligence and very elegantly, by and by he asked of the judges, whether that verse seemed to be the verse of a doting man.  
Even so we, because that unto these men we seem to be mad, and are slandered of them as Heretics, as who would say, we had now nothing to do neither with Christ, nor which the Church of God, have thought it should not be unconvenient nor unprofitable, if we did plainly and freely declare unto the world that faith wherein we stand, and all our hope which we have in jesus Christ, that all men may see what we do hold touching every part of Christian religion, and may judge with themselves, whether that faith which they shall see confirmed with the words of Christ, with the writings of the Apostles, with the testimonies of the Catholic fathers & with the examples of many ages be only a raging of mad men, and a conspiracy of Heretics.  

The doctrine commonly received in the Church of England. Of God.  We believe therefore that there is one divine nature & power, which we do call GOD, & the same is distincted into three equa people, the Father, the Son, & the holy Ghost, all of one power, of one majesty, of one eternity, of one divinity, of one substance. And all be it those three persons be so distincted, that neither the father is the son, neither the son is the holy ghost or the father, yet that there is but one God, and the same only to have created heaven and earth and all things that are contained within the compass of heaven.  

Of Christ.  We do believe that jesus Christ the only son of the eternal father, according as it was decreed long sithence before all beginnings, when the fullness of time was come, took flesh and the whole nature of man of that same blessed and pure virgin, to the intent to declare unto men the secret and hid will of his father, which was hidden from all ages and generations, and to the intent that in the body and nature of man he might accomplish the mystery of our redemption, nailing our Sins and that same Handewriting which was written against us, unto the Crosse.  
We believe that for our sakes he died and was buried, descended into Hell, the third day by divine power returned unto life and rose again, after forty days in the sight of his disciples he ascended into heaven for to fulfil all things, and the very same body wherein he was borne, wherein he was conversant upon earth, wherein he was mocked, wherein he suffered most grievous torments and cruel kind of death, 
Aug. tract. 5● in joannem.  wherein he rose again, wherein he ascended unto the right hand of the father, he hath placed in majesty and glory above all princely dignity and power and virtue and rule and all names that are named not only in this world, but also in the world to come, and that now he sitteth there, 
Act. 3.  and shall sit until all things be perfectly finished. 
Aug. tract. 3. in joannem. Ad Dardanum.  And albeit that the majesty and divinity of Christ be spread over all, yet his body, as Augustine saith, must be in one place, Christ gave unto his body majesty, but the nature of his body he took not away. Nor we must not affirm Christ in such sort to be God that we shall deny him to be man. And as Uygill the martyr saith: 
chen. li 3. Fulgentius ad Regem Trasimundum.  Christ in his humane nature did leave us, but in his divinity he did not leave us: & though he be absent from us touching the form 〈◊〉 a servant, yet he is always with us in the form of God.  
From that place we believe that Christ shall come again for to execute that same public and universal judgement, as well over those which he shall find yet remaining alive in their bodies, as those that be dead. 
Of the holy ghost.   
We believe that the holy ghost, who is the third person in the holy trinity, is very God: not made, not created, not begotten, but proceeding from both the father and the son by a certain way which is unknown to men, and not able with words to be expressed, that it is his work to make tender the hardness of manes heart, what time as other by the wholesome preaching of the Gospel, or by any other means he is received into man's heart, and that he lighteneth them and leadeth them into the knowledge of God and into all way of truth, and into a newness of their whole life, and perpetual hope of salvation.  

Of the church.  We do believe that there is only one Church of God, and that the same is not shut up as in time passed among the jews into any one corner of kingdom, butt is Catholic and universal, & dispersed into all the world, so that now there is no nation that may truly complain that they be excluded, and can have no part with the Church and people of God. He do believe that the same Church is the kingdom, is the body, is the spouse of Christ, and of this kingdom that Christ is the only Prince, of this body that Christ is the only head, of this spouse that Christ is the only bridegroom: and that there be in the Church divers orders of ministers, some be Deacons, some Elders, some bishops, unto whom the instruction of the people and the charge and provision for things appertaining to religion is committed, and yet that there is no one man, nor that any one can be superior and ruler over all: for we believe both that Christ is always present with his Church, 
Christ hath no universal depute.  and that he needeth no Vicar that should supply his room in all points: and that it is unpossible for any mortal man so much as to comprehend in his mind, much more to set in order and rightly and profytablye to govern the whole universal Church, that is to say, all parts of the world: that the Apostles as Cyprian saith, 
De simplicitate Praelatorum.  were all of like authority, and that the rest were in the very same degree that Peter was. That it was spoken indifferently to them all, Feed. to them all, Go in to the whole world. to them all, Teach the Gospel: And as S. Jerome saith, 
Ad Euagrium.  that all Bishops in what place so ever they be, other at Rome, or at Eugubin, or at Constantinople, or at Rhegium, be all of like desert & of like Preesthoode. 
De simplicitate Praelatorun.  And as Cyprian saith, that there is but one Bishoperike, and every one holding a part thereof, doth administer the whole: and according to the sentence of the Council of Nice, that the Roman bishop hath no more right over the Church of God, than the other patriarchs of Alexandria & of Antioch: as for the bishop of Rome, who at this day challengeth all things to himself alone, unless he do his office, unless he administer the Sacraments, unless he instruct the people, unless he admonish, unless he teach, ought not of right to be accounted a bishop, or so much as an Elder in the Church: for a bishop as Augustine saith, 
1. Tim. 3.  is the name of a work and not of honore: so that he may know & assure himself to be no Bishop that coveteth to bear rule and not to profit: as for to be head of the whole Church or an universal Bishop, it is no more possible for him or any other mortal man, then to be the bridegroom, the light, the salvation, the life of the Church, for these be the privileges and names of Christ only, and unto him alone properly and only they do appertain. Nother before Phoeas the emperors time, (who we know well enough by a most detestable murder, in killing the Emperor Maurice his Lord & master, aspired unto the Empire) that is to say, before six hundredth & thirteen years after the birth of Christ, was there ever any Bishop of Rome that ever suffered himself to be called by so proud a name? 
Gregor. in Regist. Li. 7. Epist. 69. cap. 47.  The Council also of Carthage did expressly forbid, that any Bishop should be called other the highest Bishop or the chief priest. And for the bishop of Rome, in asmuch as he will be called at this day after this sort, and challengeth to himself an authority not due unto him, besides that openly he doth contrary to the old Counsels and contrary to the fathers: if he will believe his predecessor Gregory, 
Gregor. lib. 4 Epist. 76.78 80. & lib. 7. Epist. 95.  he taketh to himself an arrogant, profane, sacrilegious & Antichristian name: he is the king of all pride: he is Lucifer, in asmuch as he preferreth himself before his brethren, he hath cast away faith, he is the fore runner of antichrist.  

The calling of Ministers.  We say also, that ministers ought to be lawfully called & rightly and orderly appointed unto the administration of the Church of God, and that no man may thrust in himself to the holy ministery after his own will & pleasure. So much greater is the injury that these men do unto us, in whose mouths nothing is more common, then that amongst us nothing is done by order, nothing comely, all things in confusion & full of trouble amongst us: all men to be priests, all men to be doctors, all men to be interpreters.  

The authority of Ministers.  We say, that Christ hath given unto ministers authority to bind, to lose, to open and to shut. And that the office of losing doth consist herein: when that other to such as are overthrown in their own consciences and are truly returned to a better mind, the minister by the preaching of the Gospel offereth the merits of Christ and absolution, and doth assure him of the remission of his sins and of the hope of eternal salvation: other when such as in any grievous and slauderous offence, & by some notable & public fault have offended their brothrens consciences, and thereby have in manner alienated themselves from the common society of the Church and from the body of Christ, after that they do return again to a better mind, he doth reconcile, gather and restore home again unto the fellowship and unity of the faithful: and the authority of binding and shutting, we say, he exerciseth as often as other unto the unbelievers & stubborn persons, he shutteth up the gates of the kingdom of heaven, and threateneth unto them the revenge of God & everlasting punishment: or when he excludeth out from the bosom of the Church such as are openly excommunicated, the sentence that is given after this sort by the ministers of the Church, God doth so confirm, that whatsoever by their ministery here in earth is loosed or bound, that same will he lose and bind and make good also in heaven. 
The keys of the kingdom of heaven.  The key whereby they have power other to shut up or to open the kingdom of heaven, we say with S. Chrysostom, that it is the knowledge of the scriptures, and with Tertullian, the interpretation of the law, and with Eusebius the word of God, and that the disciples of Christ received this authority, not for to hear the secret confessions of the people, or to occupy themselves about privy whysperinges (which their sacrificing priests, at this day all of them, do in every corner, & in such sort they do it, as thoe the whole power and use of the keys did consist therein alone) butt to the intent they should go, they should teach, they should openly preach the Gospel, that unto such as believed they might be a saver of life unto life: unto the unbelieving and unfaithful persons, the saver of death unto death, to the intent that the minds of the godly being once astonied with the conscience of their life paste & of their sins, after they should begin to behold the light of the Gospel and believe in Christ, 
2 Timoth. 3.  even as a door with the key, so might they be opened with the word of God, & that the wicked and stubborn and such as would not believe & return into the high way, as men that were fast locked & shut up should be left to themselves, & become every day as S. Paul saith, worse and worse. This (say we) is the reason and order of the keys, and by this means, men's consciences are other opened or closed up. The minister we deny not is the judge, 
De penitent. dist. 1. ca verbum Dei.  but as Ambrose saith, he hath no title of right to take any rule and power upon him. Wherefore Christ for to reprove their negligence in teaching, cried out upon the Scribes and Pharisees in these words: Woe (saith he) be unto you Scribes and Pharisees, 
Luc. 11.  which have taken away the keys of knowledge, 
Mat. 23.  and have shut up the kingdom of heaven before men. And for as much as the key wherewith the entry into the kingdom of God is opened unto us, is the word of the Gospel, & the interpretation of the law and of the scriptures: whereas God's word is not, there we say is not the key. And by reason that one Word is given unto all, and all have but one key, the authority of all ministers, concerning opening and shutting, must needs be one. Yea moreover the Pope himself, although his Parasites sing this song never so sweetly unto him, Unto thee will I give the keys of the kingdom of heaven. 
Mat. 16.  as though they appertained unto him only and to no man else, unless he endeavour himself so that the consciences of men may be turned, and submit themself unto God's word, we deny that other he openeth or shutteth or hath any keys at al. And albeit he should teach and instruct the people, the which would God he would both do it in deed, and find in his heart at the length to think, that it were at the least some part of his office, yet his key should be neither better nor greater than the keys of other men. for who did exempt him? Who did teach him to open more cunningly, or to lose better than his brethren?  
Matrimony we say, 
Matrimony of Ministers▪  in all kinds and states of men, in patriarchs, in Prophets, in Apostles, in holy Martyrs, in Ministers of the Church, in Bishops, is holy & honourable. 
In Titum primo, hom. 11. Theophyl. ad Titum. 10. Eu. li. 10. ca 5. In monodia sua super Basilium.  And as Chrysostom saith, that it is lawful and rightful to ascend therewith unto the bishops chair: & as Sozomenus saith of Spiridion, and Nazianzenus of his father, that a godly & a diligent Bishop exerciseth his office in the ministery never a whit the worse for that cause, but rather better and to more profit. That law which violently taketh this liberty from men, and driveth them against their will to a single life, we say with S. Paul, 
1. Timoth. 4.  is the doctrine of Devils. And that thereupon (as the Bishop of Ausboroughe, Faber, the Abbot Panormitanus, Latomus, and the Three parted work which is added unto the second Tome of the councils, with others of the Pope's guard, yea and the matter itself, and all histories do confess) an uncredible uncleanness of life & of manners in the ministers of God, and most horrible mischiefs have ensued. And therefore Pius the second, 
Platina in vita Pij. 2.  a bishop of Rome said very well, that he saw many causes, why wives should be taken away from the ministers of the Church: but he saw both many more and more weightier, why they should be restored again.  
We do receive and embrace all the Canonical scriptures, 
Of the canonical scriptures.  both of the old and of the new Testament: and we give thanks unto our God, that he hath raised up that light before us, that we might always have it before our eyes, lest that other by the deceit of men, or guiles of the devil, we should be carried away after errors and fables. These we acknowledge to be the heavenly words, by the which God hath declared his will unto us: upon them only men may repose there consciences: In them all, those things, what soever are necessary unto our salvation (as Origen, Augustine, Chyrsostom, and Cyryl did teach) are fully and plentifully contained. These be the might and power of God unto salvation: these be the foundation of the prophets & the Apostles, whereupon is builded the Church of God: these be the most certain rule, whereby the Church of God, in case it do stagger or err, may be directed, and to the which all doctrine of the Church ought to be called to his trial: Against the which no law, no tradition, no custom is to be heard: no not if Paul himself or an Angel from heaven should come and teach an other way.  

The Sacraments of the Church.  We do receive the sacraments of the Church, that is to say, certain holy tokens & ceremonies, which Christ would have us to use, that in them he might set before our eyes the mysteries of our salvation, and more strongli confirm that faith which we have in his blood, and seal up his grace in our hearts. And these we do call with Tertullian, Origen, Ambrose, Augustine, Jerome, Chrysostom, Basile, Dionyse, and other Catholic fathers Figurs, Signs, Badges, patterns, counterpanes, forms, seals, tokens, Similitudes, examples, Images, Remembrances, and memories. And we doubt not also to say with the self same fathers, that they be certain visible words, seals of righteousness, badges of grace: and we do expressly pronounce, that in the supper, unto such as do believe, there is truly delivered the Body & Blood of the Lord, the flesh of the son of God, quickening our souls, the food of immortality, grace, troth, life: & that the same supper is the communion of the body & blood of Christ, by the partaking whereof we are quickened, we are nourished & fed unto immortality, and by the which we are occupied, we are united & grafted into the body of Christ, that we might dwell in him and he in us.  
Of Sacraments which are properly to be reckoned under that name, 
The number of Sacraments  we do acknowledge two: the sacrament of Baptism, and the sacrament of Thanks giving: for so many do we find delivered & consecrated by Christ, & approved of the old fathers, Ambrose & Augustine.  
And that Baptism is a sacrament of Remission of sins, 
Baptism.  and of that same washing whereby we are clensid in the blood of christ: and from this sacrament no man, that will profess the name of Christ, neither yet the young Infants of Christian men, in asmuch as they are borne in sin and do appertain unto the people of God, aught to be put back.  
We do acknowledge the lords supper to be a sacrament: 
The lords Supper.  that is to say, an apparent symbol & sign of the body and blood of Christ, wherein is set after a manner before our eyes the death of Christ and his Resurrection, and whatsoever he did here in his human body, to the intent we should give thanks for his death and our deliverance, & that by often resorting unto the sacraments, we should continually renew the remembrance thereof: that we might be fed with the true body and blood of Christ to the hope of resurrection and of life everla 〈◊〉 that we might be most assured, that the body & 〈◊〉 Christ is the same thing towards the nourishing 〈◊〉 our souls, that bread & wine is in the feeding of our bodies. Unto this banquet ought all the people to be bidden, that altogether might be partakers one with an other, and might yield an open signification and testimony of the fellowship they have amongst themself, and of that same hope which they have in Christ jesu. Wherefore in case there were any that would only be a looker on, & abstain from the holy communion, such the old fathers, and the Bishops of Rome in the first age of the Church before that private masses came up, 
Chrisostom. ad Ephes. ser. 3. cap. 1.  did excommunicate as a wicked and a Heathen man: neither was there any Christian man in those days that took upon him, 
De Cons. dist. 1. cap. omnes.  whiles other men gazed on, to communicate alone. Such a decree Calixtus in time paste did make, 
Dist. ca secularis.  that after the consecration, all should communicate, unless they had rather stand without the Church doors: for so saith he, hath the Apostles ordained, 
De consecra. dist. 2. ca peracta.  & the holy Church of Rome doth hold. Unto the people also what time they come to the holy communion, we say both the parts of the sacrament ought to be given: for so Christ commanded it, 
Both kinds appertain to the people.  and the Apostles in all places did ordain it: and all the old fathers and catholic Bishops did follow it. And that if any man do the contrary, he committeth (as Gelasius saith) sacrilege: 
De Consecra. Dist. 2. ca come perimus.  and that our adversaries, such as at this day reyecting and abolishing the holy communion without god's word, without any authority of the old councils, without any Catholic father, yea and without reason, do defend private Masses, and the dismembering of sacraments, and do it not only contrary to the express commandment and will of Christ, but also contrary to all Antiquity, do most wickedly therein, and are cursed thieves, and commit sacrilege.  

The presence of Christ in the Supper.  We say that the bread and wine are holy and heavenvly mysteries of the body and blood of Christ: and that in them Christ himself, the true bread of eternal life, is so presently delivered unto us, that we do truly receive his body and blood through faith. Nevertheless we do not so speak it, as though we supposed that the natures of bread and wine were utterly changed and came to nothing, as many in these last ages have dreamt, though hitherto they could never well agree among themself of their dream. For Christ never went about to make that a wheaten cake should cast away his own nature, and put upon hit a certain new godhead, but rather for to change us, 
Transubstantiation unknown to the Fathers.  and as Theophylactus speaketh, to transelement us into his body: What may be more plainly spoken, then that which Ambrose saith: The bread & wine are the same things, 
In joan. cap. 6 De sacra. li. 4. cap. 4.  that they were, and are changed into an other thing. Or which Gelasius saith: It ceaseth not to be the substance of bread or nature of wine: 
In Dialogis primo & .2.  or which Theodorete saith, After the sanctification, the mystical signs cast not away their own proper nature, for they remain in their own former substance, 
In sermone ad infants.  figure and kind: or which Augustine saith, That which you see, is the bread and the cup, the which thing even your eyes do tell you, 
De Consecrat. Dist. 2. ca qui manducant.  but that which your faith coming to be instructed doth require, the bread is the body of Christ, the cup his blood. or which Origen saith, 
In Mat. 15.  That bread which is sanctified by the word of God, as concerning the matter, goeth into the belly, and is cast into the withdrawing place. Or which Christ said, 
Luc. 22.  not only after the consecration, but also after the Communion ended: I will drink no more of the fruit of the vine: for it is certain that out of the vine cometh Wine, not blood. Nother yet in saying of these things do we take any thing from the dignity of the lords supper, or teach that it is only a cold ceremony, and that in hit there is nothing done: as many men do slander us, for we do constantly affirm, that Christ doth truly exhibit himself present unto us in his sacraments: in baptism, to the intent we should put him upon us: in the Supper, that by faith and in spirit we might eat him, and out of his passion and blood we might drink life everlasting. And all this we say, is done not feignedly and coldly, but in very deed and truly. For albeit we touch not the body of Christ with pure teeth and jaws: yet with faith, mind, and spirit we take hold of him and crush him. Nother is that faith vain which embraceth Christ, neither is that thing coldly received which is received with mind, faith and spirit. For so in these mysteries Christ himself wholly in his perfection is offered and given unto us, that we know most assuredly, that we are now become flesh of his flesh, and bone of his bones: and that Christ dwelleth in us, and we in him.  
Wherefore, in the administration of these mysteries before men come unto the Communion, it is to good purpose that the people are admonished to life up their hearts, and to direct up their minds towards heaven: 
De Consecra. .1. ca Quando.  for there is he upon whom we must satisfy our hunger, and live. And Cyrillus saith, that in the receiving of mysteries, all gross imaginations must be put away. And the Council of nice, as it is cited in greek of some, doth expressly forbid us, that we should not basely occupy our minds about the bread and wine set before us. And as Chrysostom writeth rig●● 〈◊〉, We say that the body of Christ is the Car●●● 〈◊〉 we must be the Eagles, that we may know that we ought to fly a high gate, if we will attain unto the body of christ: 
De coeno Domini.  for this is the Table of Eagles, not of jays. And Cyprian, This bread saith he, 
In Io. tra. 50.  is meat of the mind, not meat of the belly. And Augustine: How, saith he, shall I hold him that is absent? How shall I reach forth my hand into heaven, that I might hold him there sitting? Reach out, saith he, faith, and thou haste caught him.  
As for the merchandises and open saales of masses, 
Abuses of the Lords supper  and the bearing up and down and worshipping of bread, and such other idolatrous and blasphemous follies, which no man can affirm that Christ and his Apostles delivered unto us, we suffer not in our Churches. And we do justly reprove the Bishops of Rome, which without God's word, without authority of the holy fathers, without any example, after a new guise, do not only set forth to the people the sacramental bread to be worshipped with godly honour, but also they carry it about upon an ambelinge horse, 
Libro de Ceremoniis ecclesiae Roman.  where soever they ride themselves, as in times passed the Persians did fire, and the Egyptians the relics of Isis: and thus they have now brought the sacraments of Christ to be a pageant & a solemn pomp, to the intent that that thing whereby the death of Christ should be continually remembered and celebrated, and wherein the mysteries of our redemption should be devoutly and reverently renewed, should serve for nothing else but to feed men's eyes with foolish sights and wanton boy's games. And where as they say and persuade also sometimes to fools, 
How the merits of Christ are applied unto us.  that in their masses they can distribute & apply unto men (which many times think nothing on that matter, nor understand what is in hand) all the merits of the death of Christ, it is a matter to be laughed at, and also both heathenish and foolish. For our faith doth apply unto us the death and cross of Christ, not the masking of a sacrificing priest. 
Ad Rom. ca 3. lib. 3.  The faith saith S. Augustine, of the sacraments, doth justify, not the sacrament. And Origen saith, He is the priest and the propitiation, and the sacrifice, the which propitiation cometh to every man by the way of faith. And in like wise say we, that without faith the sacraments of Christ profit nothing, no not the living, much less them that be dead. For as touching that they are wont to boast them of their Purgatory, 
purgatory.  althoe we know it is not very newly invented: yet it is nothing but mere foolish and an old wife's tale. 
Aug. in psa. 85 In Enchiridion cap. 67.  Augustine sometimes saith, that there is such a certain kind of place, sometimes he denieth not but it may be, sometimes he is in doubt, 
De civit. Dei. li. 21. ca 26.  sometimes he doth utterly deny it, and supposeth that men are deceived therein through a certain curtaise inclination of good wil 
Contra Pelagianos. lib. hypognosticon. 5.  Never the less of this one error, so great a harvest is grown to the sacrificing priests, that in as much as Masses were publicly and openly sold in every corner, the temples of God were made shops of merchandise, and the miserable world was persuaded, that nothing was more saleable, out of doubt to these men there was nothing more profitable.  

Of Ceremonies.  touching the multitude of idle cerimones, we know S. Augustine grevousli complained of them in his time. Wherefore we have cut of a great numbered of them, 
Ad januarium epist. 119.  because we knew that men's consciences were grievously cumbered with them, and the Church of God burdened.  
Nevertheless we do retain and reverently exercise not only such as we know were commended unto us by the Apostles, but also certain others, such as seemed unto us might be borne without any hurt in the Church, because we would have all things done in the holy assembly, according as S. Paul commandeth, comely & in order. Again, all such as we perceived to be other very superstitious, or could, or filthy, or foolish, or contrary to the holy Scriptures, or that were unfit for men that had their right wits, of which sort of ceremonies there be at this day in the Papacy an infinite number, without exception we have utterly refused, because we would not have the right worship of God any longer defiled with such foolishness.  
We pray, 
Prayer in our own tongue.  as it is meet, in that tongue which every man amongst us doth understand, to th'intent that the people, as Paul doth admonish us, by the common prayer may receive a common profit, according as all the good fathers & catholic bishops, not only in the old testament, but also in the new, both did pray themselves and taught the people to pray also: 
August. in Psa. 18.  least that, as S. Augustine saith, like Popingays & black birds we might seem to pronounce that thing, which we know not what it meaneth.  
As concerning mediators & spokes men, 
Of intercession and worshipping of saints.  by whom we might have access unto God the father, we have none other but jesus Christ, in whose name only all things are obtained of the father. It is very foul and altogether Heathenish, that which we see done every where in the Pope's Churches, not only because they will have an infinite number of meansmakers to speak for them, and that altogether without the authority of God's word, 
Hier. 2. etc. 11.  in so much, that as jeremy saith, the numbered of Gods now doth countervail or rather exceed the numbered of the cities, and the wretched people knoweth not, towards which of them it behoved them most to turn themself: not because that albeit they be so many that they can not be numbered, yet unto every one of them they have appointed a several office what they shall procure, what they shall give, what they shall bring to pass: but also because that both wickedly & impudently they call upon the virgin Mary, that she would remember how she was a mother, 
Bernardus.  that she should command her son, and put in ure the authority that she hath over him.  

Of original sin.  We say that man is borne in sin, & leadeth his life in sin. That no man can say truly, My heart is clean: that the most justest man is an unprofitable servant: that the law of God is perfect, & requireth of us a perfect and a full obedience: that we in this life by no means can satisfy the duty that thereto doth appertain: Nor that there is any man that by his own strength can be justified in the sight of God: 
Of redemption by Christ.  & therefore that our only sanctuary and refuge is to the mercy of our Father through jesus Christ, to th'intent we may assuredly persuade ourselves that he is the propitiation & mercy sacrifice for our sins, that which his blood all our spots are wiped away: that he hath pacified all things with his blood shed upon the cross: that he with that one and only sacrifice, which once he offered upon the Cross, hath thoroughly perfected all things, & for this cause what time he was dying, he said: It is finished. as though he would signify thereby, that the Ransom for sin of all mankind is paid.  

The sacrifice of Christ is perfect.  This sacrifice, in case there be any man that think it not sufficient, let them go hardly & seek out a better. We truly both because we know there is but one, we are content with one, & look for none other: & because it was to be offered but only ones, we do not command it to be repeated: & also because it was full & perfect in all respects, we have not instituted a continual succession of sacrifices.  
Now although we say we have no confidence in our works and doings, 
Of good works.  & do ground the whole course of our salvation in Christ only, nevertheless we say not thereupon that we may live loosely and wanton, as thoe it were enough for a Christian man to be dipped only in the water & to believe, & that nothing else is to be looked for at his hand. True faith is lively and can not be idle.  
Wherefore thus we do teach the people: that God hath called us not to give ourselves to excess and our own lust, but as Paul sayeth, unto good works, to th'intent to walk in them: that God hath drawn us out of the power of darkness, for to serve the living God, for to cut of the remains of sin, for to work our salvation in fear and trembling, that the spirit of sanctification might appear to be in our membres, & Christ himself through faith to dwell in our hearts.  
To conclude, 
Of the resurrection.  we do believe that this self same flesh of ours, wherein we do live, albeit when it is dead it turneth into dust, yet at the last day it shall return again to life, through the spirit of Christ which dwelleth in us. In that day, what so ever in the mean time we suffer for his sake, Christ will wipe from our eyes all manner of tears: and we by him shall enjoy life everlasting, and be with him for ever in glory. So be it.  
These be those heresies for the which a good part of the world is condemned at this day, unheard. Wherefore they ought rather to have brought their action against Christ, against the Apostles, against the holy Fathers: for these things have not only procedid from them, but also by them they were established: unless peradventure these men will say, the which also perhaps they will not stick to say, that Christ did not ordain the holy commmunion, to th'intent it should be distributed among the faithful: or that the Apostles of Christ and the old fathers said private Masses in every corner of their churches, sometimes ten, sometimes twenty at ones in one day: or that Christ & the Apostles did restrain all the people from the Sacrament of his blood: or that even that thing, which at this day is done every where amongst them, and is so done, that who that doth otherwise, they condemn him for an Heretic, is not called of Gelasius their own man, sacrilege, or that these be not the words of Ambrose, Augustine, Gelasius, Theodorete, Chrysostom, & Origene: that bread and wine in the Sacraments remain the same things that they were before: That which is seen upon the holy table is bread: that it ceaseth not to be the substance of bread and nature of wine: that the substance and nature of bread is not changed: that the self same bread, for so much as appertaineth to the matter, goeth down into the belly, & is cast out into the privy place of withdrawing. Or that Christ, the Apostles and holy fathers did not pray in that tongue which the people did understand: or that Christ by the one only sacrifice which he offered ones, did not perfectly finish all things, or that that sacrifice was unperfect, so that now we have need of an other. All these things they must needs say: unless peradventure they had rather say, that all law and right is contained in the treasury of the Pope's bosom: 
Dist. 36. Lector. In glosa.  or as one of his hyerlinges & parasites doubted not in time passed to say, that he might dispens against the Apostles, against the Counsels, against the Canons of the Apostles, 
Dist. 8●. Presbyter.  and that he is not bound by these examples, ordinances and laws of Christ.  
These things have we learned of Christ, of the Apostles and holy Fathers, and the same we do faithfully teach the people of God, and for the same at this day we are called of him, forsooth that will be the prince of Religion, Heretics.  
O merciful God. Do you conclude therefore that Christ himself, and the Apostles, and so many fathers have together all erred? do you conclude that Origen, Ambrose, Angustine, Chrysostom, Gelasius, Theodorete, were men that abandoned and forsook the Catholic faith? Do you conclude that so perfect agreement of so many Bishops and learned men was nothing else but a conspiracy of Heretics? Or else that that thing which at that time was commended in them, is now condemned in us? and that which in them was catholic, is now, only because men have changed their fantasies, suddenly become Schismatic? or that which once was true, now by and by, because it pleaseth not these men, shall be false? Wherefore let them bring forth an other Gospel, or let them show causes, wherefore these things which so long time hath been openly observed and approved in the Church of God, ought now at the last to be revoked. But we do certainly know, that that same word which by Christ was revealed, and published abroad by the Apostles, is sufficient as well for our salvation, as also to defend all truth, and to convince all heresy. 
A Detestation of Heresy.  By that same only, we do condemn all kind of old heretics, which these men say we do raise up again out of Hell, the Arrians, Eutychians, Marcionites, Ebions, Ualentinians, Carpocratians, Tatians, novatians, and at a word, all such as have had wicked opinion, other of God the father, or of Christ, or of the holy Ghost, or of any other part of christian Religion, in as much as by the gospel of Christ they are reproved, them we do openly pronounce to be wicked and damned, and even unto Hell gates do detest them. And not only this, but also in case they break out in any place & utter themself, we do severely & earnestly correct them with lawful and convenient punishments.  

Heresies that rise with the Gospel, are not bred by the Gospel.  We confess in deed, that certain new sects, and such as before hath not been heard of, as anabaptists, Libertines, Mennonions, Zuenkfeldians, by & by at the springing of the Gospel did start up. But we give thanks unto our God, the world seeth now well enough that we neither have bred, nor taught, nor fostered these monsters. Read I pray thee who so ever thou art our books, they be in every place to be sold, what was ever written by any of our men, that might evidently favour the madness of these fellows? No there is no country so free from these pestilent fellows, as these be wherein the Gospel is freely & openly taught. But if men will consider the very matter diligently & rightly: this is a great argument that this doctrine which we teach is the truth of the Gospel: For neither is darnel commonly wont to grow, but with some kind of grain: nor chaff, but with corn. By and by after the time of the Apostles, what time the Gospel was first spread abroad, who knoweth not how many heresies suddenly sprang up together? Who ever heard before of Simon, Menander, Saturnine, Basilides, Carpocrates, Cherinthus, Ebion, Valentine, Secundus, Marcosius, Colorbasius, Heracleo, Luciane, Severus? And what should we rehearse these? Epiphanius reckoneth fourscore, Augustine more, and that distinct heresies, which grew up together with the gospel. How then? was the gospel no gospel, because that heresies sprang up together with it? other was Christ therefore no Christ?  
And yet, 
The cause of heresies.  as we said, this seed buddeth not amongst us that openly & freely teach the gospel. Amongst our adversaries even in blindness & in the dark, these pestilences do rise, and gather increase & strength, whereas truth is oppressed with tyranny & cruelty, & can not be heard but only in corners and in secret meetings. Let them make a proof, let them give free course to the gospel: suffer the truth of jesus Christ to shine and to cast forth his beams into all parts: they shall see by and by these shadows, at the light of the gospel to vanish away, even as the darkness of the night at the appearing ot the Sun. For all those heresies, which these men do slander us to foster and to nourish, we daily, whiles they sit still and are otherwise occupied, do confute and chase away.  
Where as they say that we are fallen into diverse sects, 
Dissension amongst those that profess the Gospel is no certain note of heresy.  and that some will be called Lutherans, some zwinglians, & that we could never well agree amongst ourselves touching the sum of our doctrine: what I pray you would they have said, if they had been in the first age of the Apostles and of the Fathers? when one said, I hold of Paul: an other, I of Cephas: an other, I of Apollo. or when Paul reproved Peter: when upon occasion of strife, Barnabas departed from Paul: when that, as Origene doth testify, the Christians were divided into so many factions, that they retained only the name of Christians commune to them all, else nothing that was like unto Christian men: And as Socrates saith, that for their dissensions & sects, they were scorned openly in stage plays, of the people: & when that as the Emperor Constantine doth say, there were so many dissensions & brawls in the Church, that the misery thereof might seem to pass all the other miseries that were before: Also when that Theophilus, Epiphanius, Chrysostom, Augustine, Rufine, Jerome, all being Christians, all Fathers, all Catholics, did strive amongst themselves with most bitter contentions, and such as could not be appeased: when that as Nazianzenus saith, the membres of one body, one destroyed an other: when the east part of the world was divided from the West, about leavened bread and for Easter, matters of no great weight: when in all councils now and then new Creeds and new Decrees were stamped, what trow ye these men would have said in those days? To which would they have chief applied themselves? From which would they have fled? Which Gospel would they have believed? Which would they have taken for Heretics, which for Catholics? Now for two names only, Luther & Zuinglius, what a business do they make? Only to the intent, that because there is something whereupon they two do not yet agree, we should imagine that both of them erred, neither of them had the Gospel, and that neither of them did teach rightly and truly.  

Sects and Dissensions of the Papists  But Lord, what men, trow ye, be these that find fault with dissensions amongst us? Do they all agree amongst themself? Hath every one of them well advised himself what way to follow? Was there never no dissensions, no brawls amongst them? How happeneth it then that the Scotistes and the Thomistes do agree no better about merits of conveniency, 
De merito c●● grui & co●● dig ni.  and merits of duty: about original sin in the blessed virgin, about a solemn and a simple vow? why do the canonists say, that ear confession is ordained by human & positive law, and the Schoolmen contrary, by god's law? Why doth Albert Pighius dissent from the Cardinal of Caieta, Thomas from Lumbarde, Scotus from Thomas, Occame from the Scot, Alliensis from Occame, the Nominales from the Reales? And although we pass over the infinite dissensions of Friars and Monks, whereof some of them do appoint their holiness to be in fish, some in herbs, some in shoes, some in slippers, some in a linen garment, some in a woollen, some go in white, some in black, some are shaven brother, some narrower, some are shod, some are barefoot, some girded, some ungirded: yet they ought to remember that there be some among them that say. the body of Christ is present in the supper naturally: 
Stephan Ga●●diner in the devils sophy. Richard. Faber.  again there be some even of their own company also that deny it: that there be some that say the body of Christ in the holy Communion is torn and crushed with teeth: 
Recantatio Berengari, Scholae, & Glosa. Guimandus do con. dist. 2. Ego Beren▪ Thomas.  again there be some that deny it: that there be some that writ that the body of Christ in the sacrament hath quantity and bigness, on the other side there be some that deny it: that there be some that say, Christ did Consecrate by a certain power of divinity, some that by blessing, some by five specially prescribed words: some by repeating of the self same five words, some also that in those five words, by the pronoun demonstrative, Hoc, that is to say, This, think that the bread of wheat is pointed to: 
Gardinerus.  some think rather that a certain thing which they call Individuum vagum, is showed thereby: that there be some that say, dogs and mice may truly and in very deed eat the body of Christ, some again that steadfastly deny it: that there be also some that say, 
De consecra. dist. 2. Species in Glosa.  that the accidences of bread and wine may nourish, some that say the substance returneth again. What needeth any more? it were to long and over tedious to rehearse all, so uncertain and so full of controversy is the whole platt of these men's religion and doctrine: even yet still amongst the self same men, from whom it first sprang and proceeded, for they never lightly agree amongst themselves: except peradventure, 
The agreement of Papists.  as in time passed the Pharasies and Sadducees, or as Herode and Pilate, against Christ.  

Every consent is not a true token of the Church of God.  Wherefore let them go hardly: and let them rather make peace at home amongst their own company. True it is, that unity and agreement is a thing most convenient for Religion: and yet it is no certain and proper note of the Church of God, for there was perfect agreement amongst those that worshipped the golden calf: and amongst those which together with one voice cried out against our saviour jesus Christ: crucify him. Nether yet because the Corinthians were at variance among themselves, or because Paul differed from Peter, or Barnabas from Paul, or for that the Christians that were shortly after the beginning of the Gospel, varied about some matters one from an other, followeth it therefore, that amongst them there was no Church of God? As for those whom these men do call in reproach, zwinglians and Lutherans, in very deed are both of them Christians, and friends one to an other, and brethren. They descent not in the principles and foundation of our religion, neither of God nor of Christ, nor of the holy Ghost, nor of the way of justification, nor of eternal life, only they do vary about one, and that not very weighty or great question. Nor we despair not, or rather we doubt not, but shortly they shall be agreed: and if there be any of them that are otherwise persuaded then were fit and convenient, that all partial affections and factious names laid a part, God will revyele their error unto them, to the intent that when they have better considered and examined the matter, all causes and roots of dissension, even like as it came ones to pass in the council of Calcedonia, may be utterly digged up and buried in perpetual forgetfulness. So be it.  
But the waightyest matter of all is, 
Impiety in times passed objected against Christians.  that they do call us wicked men, and such as have cast away all care of religion: although in deed it ought not to trouble us very much, when they themselves by whom it is objected, know that it is slanderous and false. For justine the martyr writeth, that what time the Gospel began first to be published, and the name of Christ to spread abroad, that all Christians were called Godless. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And what time Polycarpe was arraigned in judgement, the people stirred up the Lieuttenant to slay and to destroy all them that professed the Gospel, 
Euseb. lib. 4.  with those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Away with the wicked men that have no God. Not because the Christians had no God in very deed, but because they would not worship stones and stocks, which at that time were honoured as gods. But the whole world seeth now well enough, what we and our brethren have suffered at these men's hands for religion only, and for our God's sake. They have thrown us into prisons, into waters, into liars, and have wallowed in our blood: not because we were other adulterers, or thieves, or man-killers: but only because we did profess the Gospel of jesus Christ, and did trust in the living God: and because we did complain upon to just occasion, thou knowest O Lord, and to truly, that for most vain and trifling traditions, the law of God was by our adversaries broken and trodden under foot, and because we said that in as much as with knowledge and advisement they did so obstinately contemn the commandments of God, they were rebels to the gospel, and enemies of the Cross of Christ.  

The objection of manners answered.  But these men what time they saw that our doctrine could not be justly accused, they thought it better to inveigh against our manners: saying that we destroyed all good deeds, that we opened the gates unto licence and lust, and led the people from all endeavour of virtue. And truly the life of all men, even of the godly and Christian men, hath always been such, that in the most perfect & chaste manners, yet there was somewhat wherein thou mightest find fault. And moreover all men are so inclined to do evil, and all so ready to suspect, that even those things which were never done nor thought, may nevertheless easily be heard of, & soon believed. And like as in a very white garment a little spot is easily perceived, so in a most pure life the least blot of filthy doings is soon espied. Nether do we suppose that all they which at this day have embraced the doctrine of the Gospel, are Angels, and live altogether without spot or wrinkle: or that these men be so blind, that if there be any thing that may be reproved in us, they can not espy it at never so little a hole: or that they be so courteous, that they will interpret any thing in the better part: or so honest that they will turn their eyes towards themself, and esteem our manners by their own. But if we will consider the matter from the beginning: we know that in the very times of the apostles, there was amongst the Christians, through whom the name of the Lord was blasphemed, 
The manners of the ancient Church decayed.  & evil spoken of among the Gentiles. Constantius the Emperor complained as Sozomene writeth, that many after they were come unto Christian religion, were become worse. And Cyprian with a sorrowful oration doth complain of the corruption of his time. 
De laps●●.  The discipline saith he, which the Apostles left unto us, quietness and long peace hath corrupted. Every man studied to increase his patrimony, and forgetting what the faithful other before in the Apostles time had done, or always aught to do, they gave themself to multiplying of riches, which an unsatiable rage of covetousness. In Bishops there was no devotion: in ministers no upright dealing, no mercy in their doings, no discipline in their manners. In man the beard was corrupted, in woman beauty counterfeit. And before him Tertullian: O saith he, how miserable are we, that in these days are called Christians: We live like Gentiles under the name of Chryst.  
To conclude, because we will not rehearse all: Gregory Nazianzene, of the miserable state of his time speaketh thus: We are now hated, saith he, amongst the Gentiles for our vices, also we are made now a spectacle not only to Angels & to men, but also to all wicked men. In this case was the church of God, what time the Gospel began first to shine: what time the raging fury of tyrants was not yet cooled, or the sword drawn away from over the necks of the Christians. And no marvel at all, for it is no new thing that men be men, though they be called Christians.  
But these men that so heinously accuse us, do they in the mean season think nothing of themselves? They that have leisure to look so far, both what is done in Germany & what in England, have they either forgotten, or can they not see what is done in Rome? Ar we accused by them, of whose life no man can speak with honesty & reverence?  

A Contrary objection of manners.  We do not take upon us now at this time to bring to light & to the show of the world those doings, which ought rather together with the Authors of them to be buried, our religion, our shamefastness, our blushing doth not bear it. Nevertheless he that commandeth all men to call him Christ's vicar & head of the Church, who heareth these things to be done at Rome, who seeth it, who suffereth it (more we will not add) of what quality they be, he may easily consider with himself. For let him call to remembrance, 
joannes de magistris, De ●●mperantia.  let him consider that they be his canonists that have taught the people, that simple fornication is no sin, as though they had learned that doctrine of Mitio in Terence, where he saith: It is no fault believe me, 
3. Quaest. 7. lafoy ta Extra. De Bigamis. Quia circa.  for a young man to lie with a harlot. Let him consider that they be his men that have decreed, that a Priest for fornication ought not to be removed from his benefice: let him remember that Cardinal Campegius, Albert Pighius, & many others of his affinity hath taught, that that priest liveth much more holily and more chastely that keepeth a concubine, than he that hath taken a wife in matrimony. We trust he hath not yet forgotten, that at Rome there be many thousands of common harlots, & that he gathereth of them yearly by the way of imposition, about thirty thousand ducats. Wherefore he can not forget, that in Rome openly he occupieth bawdry, & of most filthy gain, filthily & wickedly feedeth his own delight. I pray you, were all things at Rome other sound or holy enough, what time as jone a woman of perfect age rather than of life, 
Her Image as she travalled with child is yet at Rome.  was Pope, & took upon her to be head of the Church, & after that two years together she had applied herself in that holy seat unto other men's lusts, at the last in going a Procession about in the City, in the sight of the Cardinals and bishops, was openly delivered of child in the street?  
But what should we speak of concubines and bawds? For that is now at Rome a common and an open & no unprofitable sin. For harlots now a days sit there, 
Genes. 38.  not as in times past, without the city with their heads covered & muffled, but dwell in palaces, wander in the market place with open face, as though it were not only lawful, 
In consilio d●● lectorum Cardin. to. 3.  but also commendable for them so to do, what needeth any more? Their lecherous lustinges are now well enough known to all the world. S. Bernard touching the Pope's family, & even of the Pope himself speaketh freely and truly. 
De consideratione ad Eugenium.  Doth thy court, saith he, receive good men? It doth not: Evil men there go forwards, good men go backwards. And whosoever he was that did write that same Three parted work which is joined to the Council of Lateran: The excess, saith he, at this day is so great not only in Clerks and Priests, but also in prelate's & bishops, that it is horrible to here of.  
But these things are not only common, and therefore by reason of custom and continuance of time allowed, as the rest of these men's matters are in manner all, but also old and now stinking ripe. For who hath not hard what Petre Aloisius, 
P. Aloisius.  the son of Paul the third, did unto Cosmus Cherius bishop of Favense, or what John Casus Archbishop of Benevento the Pope's legate at Venice, 
John Casus.  wrote of that horrible filthiness, where as even that thing which ought not to be heard of, out of any man's mouth, he doth commend with most filthy words and devilish eloquence? Who hath not heard, 
●. Diasius.  how that N. Diazius a spaniard, being sent from Rome into Germany for that purpose, traitorously and wickedly killed John Diazius his brother, a most innocent and holy man, only because he had embraced the Gospel of jesus Christ, and would not return to Rome. But these things, will they say, may sometimes happen in a well ordered common wealth, whether the magistrates will or no, & by good laws are punished.  

Heinous sins unpunished among the Romysshe.  Be it so hardily. But which what good laws were these beasts punished? Peter Aloisius after he had done those villainous deeds, which we spoke of, was always in special favour and in the bosom of his father Paul the third. Diazius after he had killed his brother, by help of the Pope, was violently pulled away, lest he should have been punished according to good laws: John Casus Archbishop of Benevento liveth yet, and liveth even at Rome, and in the eyes and sight of the most holy. They have killed of our brethren an infinite numbered, only because they believed truli and sincerely in jesus Christ: only because they believed truly and sincerely in jesus Christ: but of that huge multitude of whores, whoremongers and adulterers, whom did they ever, I say not, kil, but other excommunicate, or at any time lay hand on? Are, I pray you, lecherous lusts, Adulteries, Bawdry, whorhuntings, Murders, Incests, and other more wicked doings no sin at Rome? Or if they be sin, may it be that in the City of Rome, in the tower of holiness, of the vicar of Christ, of the successor of Peter, of the most holy Father, they should be so easily and so mildly suffered, as though they were no sin at all?  
O holy Scribes and Pharisees, unto whom this holiness was never known. O holiness and Catholic faith. These things Petre never taught at Rome: Paul lived not at Rome after this manner: They did not openly maintain bawdry: they did not exact any impositions or taxes upon harlots: They did not allow that open adulterers and murderers should go unpunished. They did not receive them, neither into their bosoms, neither into Council, nor into their family, nor into the assembly of Christian men. These men truly ought not so heinously to exclaim against our life. It were a great deal more wisdom for them, first other to make good their own doings before men, or at the least to cover them somewhat more cunningly.  
For we do keep in ure our old & ancient laws, 
Of discipline.  and so far forth as it may be in these days, and manners, and in so great a corruption of all things, we do execute diligently and earnestly Church discipline: as for stews for common whores or flocks of concubines & harlots, we have not. Nor we do not prefer adultery before marriage: nor we do not occupy bawdry: nor we gather no rents upon bawdy houses: nor we do not suffer incests and devilish abuses of bodily lust, nor such as Aloisius, or as Casus, or as Diazius the murderer to go unpunished. For if these things had liked us, we needed not to have departed from the fellowship of these men, where those things do flourish and are had in price, & by reason of our departing, thus to fall into the hatred of men and into present perils. Paul the fourth had not many months paste in prison at Rome certain Augustine friars & diverse Bishops, & a great number of other godly men, for the cause of religion. He put them to tortures, he examined them upon interrogatories, he assayed always that might be. At the last how many could he find of all these to be men of unordinate lusts, how many whorehunters, how many adulterers, how many incests? thanks be unto our god, although we be not such as we ought to be, & such as our profession doth require, yet what so ever we be, if we be compared with these men, even our life and our innocency shall easily confute these slanders. For we do exhort the people not only with books and sermons, but also with examples and well doing, unto all kind of virtue and of good deeds. We teach that the gospel is not an ostentation of knowledge, but the law of life: and as Tertullian saith, that a christian man ought not to speak nobly, 
In Apologet. 45.  but to live nobly: And not the hearer, but the doers of the law are justified before God. 
Rom. 2.   

The objection of sedition.  Unto all these things they are wont also to add this, & to enlarge it with all kinds of railing: that we be seditious persons: that we pluck the sceptres from out of the hands of Kings: that we arm the people: that we overthrow all courts of justice: that we abolish laws: that we bring possessions into common: that we turn kingdoms into a popular state: that we confound all things upside down. To conclude, we would have nothing in the common wealth to remain unfoyled. O how often have therewith these words inflamed the hearts of princes, 
Tertull. in Apologet. 1.2 & 3.  to the intent they should put out the light of the gospel whiles it were yet in kindling, and should first begin to hate it, before they might attain to know it. And that the magistrate as oft as he should see any of us, so oft he should imagine that he saw his enemy.  
It would trouble us very much to be thus odiously accused of high treason: 
The same objection against the primitive church.  but that we know that Christ himself before us, and the Apostles, and infinite other good men and Christians were brought in hatred in manner for the same matter. For Christ although he had taught that we ought to give unto Cesar that which was Caesar's: yet he was accused of sedition, because he was reported to be a man that went about new devices and aspired to a kingdom. For this cause in open court of judgement, the people cried against him: If thou lettest this man go, thou art not Caesar's friend. And the Apostles although they had always and constantly taught, that magistrates ought to be obeyed, and that every soul is subject unto the higher powers, & that not only for fear of displeasure and of punishment, but also for consciens sake: yet they were reported that they troubled the people, and stirred up the multitude unto rebellion. Aman chiefly by this means, brought the whole nation and name of the jews into hatred of the king Assuerus, 
Hester.  in saying that they were a rebellious & a stubborn people, and that they contemned the proclamations and ordinances of Princes. The wicked king Achab, speaking unto Eli the prophet of God: 
3. Regum. 18.  Thou, sayeth he, troublest Israel. Amasias the priest of Bethel accuseth Amos the Prophet unto king Hieroboam of conspiracy: Behold, 
Amos. 7.  sayeth he, Amos hath made a conspiracy against thee, in the midst of the house of Israel. To conclude, Tertullian sayeth, that this was a common complaint in his time against all Christian men, 
In Apologet. cap. 37.  that they were traitors, that they were enemies of their country, that they were enemies to all mankind.  
Wherefore if truth now also at this time be evil spoken of, and as it is the same thing, so it be entertained with the same reproaches, wherewith it was wont to be: although it be grievous and unpleasant, yet it can not seem to be new, or a thing that hath not been before accustomed.  
It was an easy matter for these men, forty years paste, to devise these slanders and other more grievous matters against us, what time as in the midst of that darkness, some little lightsome beam of the truth as yet in those days unknown and not heard of, began first to rise and to shine: what time as Martin Luther, and Huldericus Zuinglius two most excellent personages sent of God to give light unto the world, came first unto the Gospel: what time as the matter was yet but new, and the success uncertain, and men's minds were wavering and astonished, and their ears open unto slanders, and no mischief so heinous could be devised against us, which for the novelty and straungnes of the doctrine itself, should not of the people easily be believed. For after this manner the old enemies of the Gospel, Simmachus, Celsus, julian, Porphyry in times passed took in hand to accuse all Christians of sedition and of treason, before that other the Prince or the people could know what manner of men those Christians were, or what they did profess, or what they believed, or what they would have. Now after that our very enemies do see, & can not deny, but that always in all our words and writings, we have diligently admonished the people of their duty: how that they ought to obey their Princes and Magistrates, although they were wicked: and that use and experience doth declare the same, and the eyes of all men whatsoever and wheresoever they be, do see it and bear witness thereof: It was but an unsavoury devise to object such things against us, and for want of new and fresh matter, to go about to bring us into hatred, only with old forworn lies.  
For we give thanks unto our God, 
The Gospel doth not destroy common wealths.  to whom alone this cause doth appertain, that in all the kingdoms, jurisdictions, countries and Commonweals which have received the Gospel, hitherto no such example hath been at any time. For we have overthrown no kingdom, we have diminished no man's rule or right of possession: we have disordered no common wealth. They remain yet in their place and in their ancient dignity. The kings of our country of England, of scotland, of Denmark, of Suetia, the Dukes of Saxony, the Earls of Palse, the marquesses of Brandeburgh, the landgraves of Hess, the common weals of the Helvetians and of the Grysonnes, the free cities, Strausborough, Basile, Francforde, Ulme, Anguste, Norinberge: all these I say remain in the same right, in the same state wherein they were before, or rather, by reason that for the gospels sake they have the people more obedient, in a much better estate. Let them go hardly into those places, whereas now through the goodness of God the gospel is heard: where is more Majesty? where is less ostentation and tyranny? where is the prince more honoured? where doth the people less rise into uproars and tumults, where was there ever any common weal, where any Church more calm and quiet?  
But you will say, that at the beginning of this doctrine, the husband men of the country began to rage & to make uproars in Germany. Admit it were so. But Martin Luther the setter forth of this doctrine, wrote vehemently and sharply many things against them: and brought them again to peace & to dew obediens.  
Now as to that that is wont to be sometimes objected of men not well acquainted with matters of the world, touching the alteration of the state of Suycherlande, and the killing of Leopolde duke of Austria, and restoring of their country into liberty: all this was done as it is evident enough by all the Histories, tow hundred and threescore years passed, under pope Boniface the eight, at what time the Pope's authority did chief flourish: the which was about tow hundred years before Hulderichus Zuinglius either began to teach the gospel, or yet was borne. From that time hitherto, they have ever kept all things in rest and peace, not only from outward enemies, but also from civil wars and uproars at home.  
But admit it were an offence to deliver their country from the rule of strangers, specially when they were arrogantly and tyrannously overpressed: yet were it against all right and reason either to burden us with faults that appertain nothing unto us, or them with the offences of their forefathers.  
But o merciful God, 
The objection turned against the adversaries.  will the bishop of Rome accuse us of treason? will he teach the people to be obedient & subject unto magistrates? or hath he any regard to magistrates at all? why then doth he at this day, the which thing none of the ancient bishops of Rome ever did? suffer himself, even as though he would have at Kings and Princes whosoever or where so ever they be, to become his servants, 
Aug. Steuchus Anton. de Rosellis.  of his parasites and hirelings to be called lord of lords? why doth he avaunt himself to be king of kings, and that he hath over them as his subjects, a kings authority. 
De Maiori. et obed. solite.  Why doth he compel all Emperors and princes to promise by their oath true obedience unto him: why doth he boast that the imperial majesty is a thousandfolde inferior to his estate, grounding himself chief upon this reason, that God made two lights in Heaven, 
De maior. & obed. unam sanctam.  and because heaven and earth were not in two beginnings, but in one? wherefore hath he and all of his mark, like to the anabaptists and Libertines, to the intent they might the more loosely and safely range in all mischief, shaken of the yoke of obedience, and exempted themselves from under all civil authority? wherefore hath he his legates, that is to say, most crafty spies, to lie as it were in a wait, in the courts, in the counsels, in the chambers of all kings? Wherefore doth he, when it liketh him, set christian princes together by the ears, and to serve his own lust, turmoileth the whole wolrd with seditions? why doth he excommunicate and command him to be taken for an Heathen man and a pagan if any Christian Prince do refuse to obey him? and moreover promiseth so liberalli his Purgatory pardons to any man that by any means doth kill his enemy? Doth he I pray you maintain Empires and Kingdoms, or hath he any desire at all, that common weals should be at rest and quiet? Thou must pardon us good reader, if we shall seem to utter these things with more vehemency and bitterness than should become divines. For the matter of itself is so shameful, and the desire of dominion is so great, and outrageth so far in the Pope, that with other words it can not be uttered or after any more quiet manner. 
Clemens 5. in Concil. Viennensi.  For he was not afraid to say in open Council that the whole power of all kings depended altogether upon him. He through ambition and desire of dominion hath plucked the Roman Empire in sunder, and hath tossed and torn into pieces all christendom, he traitorously discharged the Romans and the Italians and also himself of that oath whereby he ought his allegiance to the Emperor that remained in Grece: and provoked the subjects unto rebellion: and called Charles Martel out of France into Italy, & beginning a new form of regiment, made him Emperor. He did cast out Chilperiche king of France, 
Zacharias Papa.  being no evil prince, from his kingdom, only because he liked him not, and made Pipine king in his place. He decreed and judged the kingdom of France unto Albert the king of Romans. And that Philip should be cast out, if his power might have served him thereto. He broke the force of the most flourishing city and common wealth of Florence his own country: 
Clemens Pa●a 7.  and out of a free and quiet state, he delivered it up to be ruled after the lust of one man. He through his setting on, brought to pass, that all Savoy, on the one side by the Emperor Charles the fift, & by Frances the French king on the other, was miserably torn in pieces, so that the poor Duke had seantli one city left him to repair unto.  
I am weary of examples, and it would be over tedious to rehearse all the notable deeds of the Popes of Rome. Of what religion I pray you were they that poisonned Henry the Emperor in the consecrated bread? that poysonned Pope Victor in the holy chalice? that poisoned John our king here in England, in a drinking cup? Sure I am, who soever they were, and of what sect so ever they were, they were neither Lutherans nor zwinglians. Who is it that is content at this day to let the greatest Kings and monarchs of the world, to come and kiss his blessed feet? Who is he that commandeth the Emperor to hold his horse by the bridle, and the French king to hold his stirrup, when he goeth to horsebak? Who was he that took Frances Dandalo Duke of Venice, 
Sabellicus.  king of Candy and of Cypress, bound him in chains, 
Caelestinus Papa.  and threw him under his table there to gnaw bones amongst the dogs? Who was he that at Rome did set the crown upon the emperors head Henry the sixth, not with his hand, but with his foot, and with the same foot did cast it down again, saying withal, that he had power both to make Emperors and to remove them? 
Hildebrandus Papa.  Who did set Henry the son, upon Henry the fourth his father being Emperor: and brought to pass that the Father was taken prisoner of the son, and that after they had shorn his crown & scornfully abused him, was thrown into a monastery, 
Innocentius. 8.  where for hunger and sorrow he might pine away to death? Who was he that in most shameful wise did set his feet upon Fredrick themperors neck, and as though that had not been enough, he added moreover these words out of the Psalms of David: 
Psalm. 90.  Thou shalt walk upon the Aspis and upon the cockatrice, and shalt tread down the Lion and the Dragonne. Such an example of despite and contempt against princely Majesty, as never was heard of before in any age: except peraventure in Tamerlane the Scythian, that savage and barbarous man, or in Sapor the king of Persia.  
All these were Popes, all successors of Peter, all most holy: out of whose mouths every word must be unto us a several Gospel.  

A comparison of the obedience and doctrine of both parts.  If we be appeached as guilty of treason which do honour our Princes: which yield over unto them all things, so far as it is lawful by gods word: which do pray for them: what I beseech you are these, that have not only done all these things that we spoke of before, but also by one assent have allowed them as things right nobly done? Trow ye then that either this is the way to teach the people to reverence the Magistrate: or that they without shame may accuse us for seditious persons, for disturbers of the common peace, and despisers of princely Majesty? For we neither shake of the yoke of our obedience, nor remove kingdoms from one to an other, nor take upon us either to make kings or to put them down: nor translate Empires, nor poison our kings, nor offer them our feet to kiss, nor triumph over them, setting our feet on their necks: this rather is our profession, this is our doctrine: that every soul whatsoever it be; 
Chrysost: 13. ad Ro.  whether it be monk, whether it be Evangelist, whether it be Prophet, whether it be Apostle, must of necessity be subject unto Kings and Magistrates: yea and the Pope himself, unless he will seem to be greater than the Evangelists, then the Prophets, than the apostles, must both acknowledge the Emperor to be his Lord, the which thing the ancient Bishops of Rome, 
Gregor. saepe in Epist.  when the world was in better estate, did never refuse, and also call him by the name of Lord.  
We teach openly that princes are so to be obeyed, 
The obediens due to magistrates.  as men sent of God, & who that resisteth against them, resisteth the ordinance of God: these be our ordinances and these lessons are evident in our books, these are in our sermons, and these do shine in the manners and modesty of our people.  
But as touching that where they say that we have forsaken the unite of the Catholic Church: 
The objection of departing from the catholic Church.  it is not only odious, but also although it be most untrue, yet hath it some appearance and likelihood of truth. Now amongst the common people and ignorant multitude, not only those things that be true in deed and certain, are believed, but also such things, if any come in place, that may seem to have a likelihood of truth. Whereupon we see how that crafty & subtle fellows having no truth where with to maintain their cause, have ever upholden their matters by those things that had a resemblance of truth, to the intent that such as are not able to see the bottom of the matter themselves, might at the least be entangled with some colour and probality of the truth.  
Thus in times past, because the Christians our forefathers what time they made their prayers unto God, turned themselves towards the east: 
Tertull. in Apologetico. ca 16.  there were some that said they worshipped the Sun, and took hit to be their God. And when as they said, that as touching the everlasting and immortal life, they lived upon none other thing but of the flesh and blood of that Lamb that had no spot, that is to say, of our saviour jesus Christ: The enuyers and enemies of the Cross of Christ, who sought after nothing else, but that Christian religion by any manner of means might be evil spoken of, 
Tertull. in Apologetico. ca 7.8.9.  persuaded the people that they were wicked persons, that they killed men to make sacrifices of them, and that they drunk man's blood. Likewise when they said, that before God there is neither Male nor Female: nor, so far as appertaineth to the attaining of righteousness, there is at all no difference of persons, and when as amongst themselves every one called an other brother and sister: there lacked not malicious persons to quarrel against them, 
Idem. ca 39  that the Christians made no manner of difference among themselves, other of age, or of kind, but lay together at adventure all of them as it came to hand like brute beasts. And whereas for common prayer and hearing of the Gospel, they were oft times fain to assemble themselves together in secret faults and hidden places: because that practisers of conspiracies hath accustomed sometimes to do the like, rumours were openly spread abroad that they conspired among themselves, and practised together other to murder magistrates, or to overturn the common wealth. And further, 
Augustinus.  because that in celebrating the holy mysteries, they used according unto Christ's institution to have bread and wine, it was supposed of many, that they worshipped not Christ, but Bacchus and Ceres: by reason that these counterfeit gods amongst the heathen were worshipped after their profane superstition in a like ceremony with bread and wine.  
These things were believed of many men, not because they were true, for what could be more untrue? but because they were somewhat likely, and might well deceive men with the resemblance of truth.  
Even after the same manner these men slander us for Heretics, and to have forsaken the Church and the communion of Christ, not for that they think it to be true, for thereof they take no care, but because that unto ignorant men it might peradventure some way have an appearance of truth. For we have forsaken, not as Heretics are wont to do, the Church of Christ, but as all good men are bound to do, the contagious infection of lewd men and of hypocrites. And yet do they in this point triumph merueilousely, saying, This is the Church, this is the spouse of Christ: this is the pillar of truth: this is the ark of Noah, out of which no salvation is to be looked for: and that we have forsaken it, we have torn Christ's coat: We are cut of from the body of Christ, and have abandoned the catholic Faith.  
And when they have left nothing unsaid that may be said, although falsely and slaunderousely against us: yet this one thing they can not say, that we have aparted ourselves either from the word of God, or from the apostles of Christ, or from the primitive Church.  

The Catholic Church  But we have always esteemed the first age of the Church to be catholic, the which was in tune of Christ and of the Apostles and of the holy fathers: Nor we doubt not to call that Church the ark of Noah, the spouse of Christ, the pillar and perfect stay of the truth, or upon the same to repose the whole course of our salvation.  
It is doubtless an odious thing for any man to forsake that fellowship whereunto he hath accustomed himself, but specially of those men which although they be not yet, at the least seem to be & are called Christians. And to say truth concerning their Church even for the names sake, & because that in time paste, of what sort so ever it be now, the Gospel of jesus Christ was truly & purely set forth in it, we do not so greatly contemn it: nor would not have forsaken it, but only of very necessity, and that very much against our wills. But what if an Idol be raised up in the Church of God, & that same desolation whereof Christ did prophecy, should stand openly in the holy place? What if a strong thief or a pirate get the possession of the Ark of No? Doubtless these men as often as they preach unto us the Church, they make themselves only to be the Church, and all those titles they challenge to themselves, and so they triumph even as they did in times passed that cried, The temple of the Lord, The temple of the Lord: or as the Pharasies and Scribes did, when they boasted themselves to be the sons of Abraham. 
joan. 8.   
Thus they deceive the simple with a vain appearance of gay things: and seek utterly to oppress us with the very name of the Church, even like as if a thief, when that he had entered upon an other man's house, and had other violently thrust out or murdered the owner thereof, should afterwards challenge it for his own, and keep out of possession the right heir: or if Antichrist after the he had gotten himself into possession of the temple of God, should say afterwards, that it were his own, & that it appertained nothing unto Christ. For these men whereas in the Church of God they have left nothing like to god's Church, yet they will seem to be maintainers and defenders of the Church, even altogether as Gracchus in times passed defended the treasure of Rome, what time as with launching out of large gifts, and undiscreat expenses, he utterly consumed & cast it away. There was never nothing so wicked or so far against reason, that under the name of the Church might not easily be covered and defended. For even the wasps also do make honycombes: and the wicked have their assembles and fellowshyppes together, like unto the Church of God.  
But not whosoever are called the people of God, 
Aug. Epi. 48. ad Vince.  are by and by the people of God. Nor all that are descended from their father Israel, are all israelites. The Arrians that were Heretics boasted themselves that they only were catholics, for the rest they called them all sometime Ambrosyans, sometime Athanasians, sometime Iohannites, Nestorians, as Theodoret saith, although he were an Heretic, yet he covered himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, with a certain appearance & cloak of the right faith. Ebion, although he agreed in opinion with the Samaritans, yet, as Epiphanius saith, he would be called a Christian. And the Mahometans although it be evident out of all histories, and can not deny themselves, but that they came of Agar the bondwoman, yet they had rather, as though they were descended out of the stock of Sara, a free woman and the wife of Abraham, be called Sarracens, for the reputation of the name and of the stock.  

The known church may err.  Thus the false Prophets of all ages, which did withstand the Prophets of God, as Esay, as Hieremy, as Christ, as the Apostles, had nothing more rife in their mouths then the name of the Church. Nether for any other cause did they so bitterly turmoil them, or call them runnaways and forsakers of their profession, them because they had gone from their fellowship, and observed not the ordiamnces of the elders. And in case we will follow the judgement of those men only, by whom the Church was governed at that time, & have no respect other to God or to his word or to any other thing: doubtless it can not be denied, but that the Apostles, in as much as they declined away from the high Bishops & priests, that is to say from the catholic Church, and contrary to their wills, cried they never so much, brought in an innovation & a change of many things in religion, were rightly condemned and according to law. Wherefore like as they writ of Hercules, that in wrestling with Anteus the Giant, he was feign to hoist him up from the earth, his mother, before he could overcome him: so our adversaries must be lifted up from this mother of theirs, that is to say, from this counterfeit shape and shadow of the Church, which they mass themselves withal, for otherwise they can not give place to the word of God. Wherefore jeremy saith, Boast not yourselves so much that the temple of God is amongst you: that is but a vain confidence: for these be, saith he, the words of lies. And the Angel in the revelation, They say, saith he, they be jews, but they be the synagogue of Satan. 
joan. 8.  And Christ, what time the Pharasies boasted themselves of the stock and kindred of Abraham: You saith he, are of your father the Devil: for you do nothing resemble your father Abraham. As though he should say thus: You are not the men which you desire so much to be taken for: you deceive the people with counterfeit titles: and abuse the name of the Church, to the overthrowing of the Church.  
Wherefore this they ought first evidently and truly to have proved: 
Why we departed from the Church of Rome.  that the Church of Rome is the true and the right believing Church of God, and that the same, according as it is governed by them at this day, doth agree with the primitive Church of Christ, of the Apostles, and of the holy fathers, which no man doubted to be the Catholic Church. True it is in deed, in case we could have believed that ignorance, error, superstition, worshipping of Idols, man's inventions, such as many times are contrary to the holy Scriptures, either pleased God, or were sufficient to the obtaining of everlasting salvation: or if we could have persuaded ourselves, that the word of God was written only for a few years, and then to be put out of all authority: or that at any time the sayings and ordinances of God should stand at the discretion of the will of man, that whatsoever God said or commanded, unless the Bishop of Rome admitted and commanded the same, it ought to be taken as a thing vain, and as unsaid at all: if we could have found in our hearts to believe these things, we confess there had been no cause, why we should have forsaken their fellowship. But as touching that that we have now done, in going from that Church, whose errors are openly testified & manifest, and which hath itself most evidently gone back from the word of God, in as much I say, as we have departed rather from the errors thereof, then from itself, and that neither disorderly, nor stubbornly, but quietly and soberly, we have done nothing that disagreed other from Christ or from the Apostles. For the Church of God is not in that state, as that it may not be blemmished with some spot, or that it shall not have need sometimes of reformation: for else what needed there so many assemblies and Counsels, 
In Lateranen. Concil. sub julio.  without which as Egidius saith, Christian faith can not stand? For as oft, saith he, as Councils are neglected, so oft is the Church forsaken of Christ. Or if there be no danger of any damage that may come unto the Church, what needeth, as the case standeth now amongst these men, the counterfeit names of bishops? For why be they called Shephardes, if there be no sheep that may go astray? Why are they called Watchmen, if there be no City that may be betrayed? Why are they called Pillars, if there be nothing that can fall? The Church of God began forthwith from the beginning of the world to spread abroad, and was taught with the heavenly word which God himself powered out of his mouth, was taught with holy Ceremonies, taught with the Spirit of God, taught with the patriarchs and Prophets, and was so continued until those days when Christ showed himself in flesh.  

The state and condition of the Church upon earth.  But, O merciful God, how often was it in that mean time, and how horribly defaced and impaired? Where was the Church at that time, when all flesh had defiled his way upon earth? Where was it, when as of the whole multitude of mankind, there was left but eight persons, and they not all chaste and Godly, which it pleased God to preserve out of the common slaughter and destruction? 
three Kings xix  Or when Elias the Prophet complained so lamentably and bitterly, that amongst all them that lived upon earth, there was left none but he alone that truly and rightly worshipped God? 
isaiah. ●●  And when Isaiah said: The Silver of the people of God, that is to say, the Church, is turned into dross: and that City which sometime had been faithful, was become a harlot: and that in hit from the head to the foot throughout the whole body, there was nothing uncorrupted? or what time Christ said, 
Mat. xxi.  that the Pharyseis and Priests had made the house of God a den of thieves? For the Church, even like unto a corn field, except it be tilled, except it be harrowed, except it be laboured, except it be husbanded, in stead of Wheat it will bring forth thistles, darnel and nettles. Wherefore God sent from time to time Prophets and Apostles, and also at the length his anointed Christ, which should lead the people home again into the right way, and thoroughly repair the Church at such times as it was ready to fall. But least any man should say, that these things happened only under the law and in the shadow & infancy of the Church, what time as the truth was covered with figures and ceremonies: what time nothing as yet was brought into perfection: what time the law was engraven, not into men's hearts, but in tables of stone: (although the same also be but a foolish objection) for even at that time was also the same God, the same spirit, the same Christ, the same Faith, the same doctrine, the same hope, the same inheritance, the same covenant, the same force of god's word. 
●. i r. ca 1.  And Eusebius saith: that all the faithful, even from the time of Adam, were in very deed Christians, although they were not so called: but lest I say any man should make this objection: Lo Paul the Apostle found out like errors and like faults in the time of the Gospel, in the time of perfection and of light: in so much that he was driven of necessity to write unto the Galathians, whom he had before instructed, after this manner: I am afraid, least that I have laboured amongst you in vain: & that in vain you have heard the Gospel. 
●al▪ 4.  My little Children, in whose birth I travail again, until Christ be form in you: for as touching the Church of the Corinthians, how filthily it was defiled, it is not needful to speak of. Now I pray you then, might the Churches of the Galathians and the Corinthians fall from the faith, and only the Church of Rome may neither err nor slide away? 
Mat. 24.  Doubtless Christ touching his Church, pronounced so long aforehand that the time should come, 
●. Thess. 2.  when that desolation should stand in the holy place. And Paul saith, that Antichrist in time to come, should set his chair of state in the temple of God. 
●. Timo. 4.  And that it should come to pass, that men would not endure to hear sound doctrine: but even in the very Church, men should turn their ears to the hearing of fables. 
● Pet. 2.  And Peter saith, that in the Church there shall be masters of lies. 
Dani. 8.  And Daniel the Prophet speaking of the last days of Antichrist, saith that in those days truth shall be overthrown, and trodden down to the ground. 
Mat. 24.  And Christ saith, that misery and confusion amongst men shall be so great, that even the elect if it were possible, should be led away in to error. And that all these things should come to pass, not amongst the Pagans or Turks, but in the holy place, in the Temple of God, in the Church, in the Congregation and fellowship of them that shall profess the name of Christ.  
And albeit these warnings alone might suffice a wise man to beware that he suffer not himself unadvisedly to be so deceived with the name of the Church, so that he should neglect to make inquisition out of God's word, concerning the truth thereof: nevertheless many of the fathers also, learned and Godly men hath oftimes grievously complained, that all these things hath also happened in their times. for God even in the mids of that darkness, would have some, which although they did not open so manifest and clear light, yet they should kindle as it were some sparkle, whereof, men sitting in darkness, might have a glimpse.  
Hylary, 
Cont: Auxentium.  what time as things remained yet in manner uncorrupted & pure, nevertheless, in an evil hour saith he, 
Of the corrupted state of the church of Rome.  have you set your love upon walls. In an evil hour do you worship the Church of God in great houses and buildings: In an evil hour do you thrust in under these, the name of peace: Is there any doubt but Antichrist in these places shall have his seat? unto me, I tell you, Hills, forests, Lakes, prisons, and Whorlepooles seem more safe a great deal: for in them the Prophets, either remaining of their own choice, or violently, driven, prophesied with the spirit of God.  
Gregory, even as though he had seen and perceived aforehand the ruin of things, writing unto john the bishop of Constantinople, who first of all men took upon him to be called by a name that never was heard of before, 
In Registro Epist, ad Mau. Lib. 4. Epist. 32.  the universal Bishop of the whole Church of Christ, said thus. If the Church shall depend upon one man, the whole shall fall to ground. And who is it, that hath not seen this thing done long ago? It is now long ago that the bishop of Rome hath brought to pass that the whole Church should depend upon him alone: wherefore it is no marvel, if the same now long ago be wholly fallen to ground. bernard the Abbot writing four hundred years past: There is nothing, 
Papists do confess the errors of their Church.  saith he, pure and sound in the Clergy: only there remaineth that the man of sin should be discovered unto the world. The same man upon S. Paul's Conversion: It seemeth, saith he, that persecution is now cessed: no, rather now beginneth persecution, even at their hands, which bear chief rule in the Church. Thy friends & thy neighbours hath drawn near, and stand up against thee. From the sole of the foot unto the crown of the head, there is no soundness at all. Iniquity hath issued out from the Elders, judges & thy vicars, which seem to govern thy people. We can not now say, As the people are, so is the priest. for the people are not in the state, as the priest is. Out alas, O Lord God: they be in persecuting of thee, the Chief, that seem to love the chief pre-eminence in thy Church, and to bear the chief rule. The same upon the song of Solomon: 
Serm. 33.  All friends are become all enemies: all familiars, all adversaries: & the servants of Christ serve Antichrist. Behold in my peace is my most bitter bitterness. Roger Bacon a man of great fame, 
In Libello de Idiomate linguarum, Platina.  after that with a sharp oration he had reproved the miserable state of his time: These heaps of errors, saith he, do seek after Antichrist.  
Gerson complaineth, that in his time, all the fruit & exercise of the sacred study of Divinity, was brought to an ambitious contention of wits, and to a mere sophistry.  
The Friars of Lions, which as touching the manner of their living were no evil men, were wont boldly to affirm, that the Church of Rome, from which only at that time, the certain resolution of all doubtful matters were fetched, was that same whore of Babylon, whereof in the Revelation of john there be so many evident prophecies, and the assemble of hellhounds.  
I know well enough that they make light of these men's authority: but what if I bring them for witnesses, whom they are wont to have in great honour?  
What, 
Platina.  if I say that Adrian the bishop of Rome hath frankly confessed, that all these evils began to fall headlong from the top of the Papal dignity?  
Pighius doth confess, that in this point they have erred, because that in to the Mass, which for all other respects he would have to be accounted holy, many abuses are brought in. Gerson also, because that through the multitude of trifling Ceremonies, the whole virtue of the holy Ghost, which ought to be strong in us, and true devotion, is altogether quenched. Al Grece and Asia likewise, because the Popes of Rome, with the merchandise of their Purgatory and pardons both have oppressed men's consciences, and rob their purses.  
Touching the tyranny of the bishops of Rome and intolerable pride to pass over such as they, because they have freely & frankly reproved their vices, account peradventure as enemies, even they which lead their life at Rome in the holy City under the nose of the most holy father, and might see all his secrets, & never forsook the Catholic Faith, as Laurens Ualla, Marril of Padua, Francis petrarch, Hieronymus Savanorola, jochym Abbot, Baptist of Mantua, & before them all, bernard the Abbot. All these I say, have greatly and often complained: In so much that sometimes they declared the Pope himself to be Antichrist, whether they spoke truly or falsely, we leave it unto others: but doubtless they spoke it plainly.  
Neither is there any cause that any man should object that they were the disciples of Martin Luther or of Zuinglius: For they were not only many years, but also divers ages, before these men's names were heard of.  
Yea, they did see also even at that time, that errors were crept into the Church, and wished for the amendment of them. And what marvel I pray you, if the Church were lead away with errors, specially in those days, what time neither the Bishop of Rome, who had the whole rule in his own hands, nor any other man, in manner either did his duty, or did at all understand what his duty was. For it is not easy to be believed that the Devil whilst they were idle and slept, that in all that time was always either a sleep or idle. For how they in the mean time demeaned themselves, and with what uprightness they governed the house of God, though we say nothing, let them be content at the least to hear bernard a man of theirs.  
The Bishops, 
Ad Eugenium.  saith he, unto whom the Church is committed at this day, are not doctors, but deceivers: are not shepherds, but shepeweriers: are not Prelates, but pilate's.  
Thus said Bernard of the bishop that called himself the chief bishop, and of the bishops which at that time held the stern. He was no Lutheran: he was no heretic: he forsook not the Church: yet was he not afraid to call the bishops that lived in those days, seducers, deceivers and pirates. Now then what time the people was openly seduced, and the eyes of Christian men manifestly deceived, and when pilate sitting in court of judgement adiugged Christ and his membres to sword & fire, in what case, o Lord, was the Church in those days? But of so many and so gross errors, what error have these men purged at any time? Or what error at the least would these men ever acknowledge or confess?  
But for asmuch as these men do affirm that they do stand in full possession of the catholic Church, and call us, because we do dissent from them, heretics, mark I pray you, what note or token this Church hath of the Church of God. Neither is it so hard a matter, in case thou wilt earnestly and diligently seek it, to find out the Church of God. For it standeth upon an high and a stately place, even on the top of a hill. that is to say: it is builded upon the foundation of the Prophets & the apostles. 
De unitate Ecclesiae ca 3. Cap. 4.  There saith S. Augustine, let us seek the Church: there let us try our cause: and as he saith in an other place: The Church ought to be tried out by the holy and canonical Scriptures: and that, which can not abide the trial of them, is not the Church.  
Yet these men, I can not tell how, whether it be of reverence or of conscience, or for despair of the victory, do always abhor and flee God's word, even as a thief doth the gallows. Nother is it any marvel at al. For like as it is said of the gold worm, that in the juice of Balsme, an ointment, to all other respects of most sweet and delicate savour, he is soon dispatched and killed: so they in God's word do see their cause, as it were in poison to be utterly dispatched & destroyed.  

The Papists do deface the Scriptures.  Wherefore to the intent they might the more easily drive the people from the scriptures, as from a most dangerous and a hurtful thing, the which nevertheless our saviour jesus Christ did not only use in all his common talk, but also at the last sealed them with his blood, they are wont to call them, a cold, an uncertain, an unprofitable, a dumb, a killing & a dead lettre. Which unto us seemeth to be asmuch, as though they had said, they be no scriptures at all. But they stick not to add thereunto a similitude, 
Pighius in Hierarchia,  not all together of the best making, that they be in manner as it were a nose of wax: that may be fashioned and turned into all manner of shapes, and serve every man's purpose. Trow ye the Pope is ignorant that these things are spoken even by his own derelinges? Or doth he not understand that he hath such Champions?  
Let him hear therefore how devoutly & how godly one Hosius writeth of this matter, a Poloniane, & as he himself saith, a Bishop, doubtless an eloquent man & not unlearned, and a very earnest and stout defender of his cause. He will marvel, I suppose, that any man fearing God, could other think so wickedly of those words, which he knoweth to have proceeded from the mouth of God, or write so slanderously: and that specially in such sort, as that he would not have it to be taken for his own judgement alone, but as the common judgement of them all. In deed I do not deny but he doth dissemble his own person, & doth so propound the matter, as thou not he nor men of his sort, but the heretics called Zuenkfeldians did speak after that manner.  
We, saith he, as touching the very scriptures, whereof we see brought in now a days so many interpretations, not only diverse amongst themself, but also contrary one to an other, will bid, Away with them. And will rather hear God speak, then turn ourselves towards these beggarly elements, & in them repose the hope of our salvation. It is not requisite to be cunning in the law & in the scriptures, but to be taught of God. It is but vain labour, that which is bestowed upon the scripture: for the scripture is a creature and a certain beggarly element. These be the words of Nosius, written no doubt with the same spirit & mind, wherewith Montanus in time paste, & Martion did speak: of whom it is said, that they were wont to say, at what time they would contemptuously reject the holy scriptures, that they knew many, both more & better things, than ever other Christ or his Apostles did know. What shall I say therefore in this point? O ye pillars of Religion: o ye prelate's of the Church of Christ: is this the reverence that you give unto God's word? Dare you so deal with the holy Scriptures, the which S. Paul saith, are delivered unto us by inspiration from God, the which God hath adorned and set forth with so many miracles, in the which the most evident footsteps of Christ's passage are certainly imprinted, which all the holy fathers, which the Apostles, which the Angels, which Christ himself the son of God, when need required, did call to witness: Dare you, I say, abide away with them, as though they were unworthy to be heard of you? Is not this to command God himself, who most evidently speaketh unto you in the scriptures to keep silence? or will you call that word, by the which only as S. Paul saith, we are reconciled unto God, and which David saith, is holy and pure and shall endure for ever, by the name only of a beggarly and a dead element: or will you say that to bestow our labour about that thing, which Christ commanded us diligently to search, and always to have before our eyes, is a vain labour and to none effect? And that Christ and the Apostles, what time they did exhort the people to the reading of the holy scriptures, that out of them they might become plentiful in all wisdom and knowledge, did go about to abuse men with lies? It is no marvel thou these men despise us and all that we do or say, which make so little account of God himself, and of his most holy word. Yet was it but a foolish devise of them, in seeking to hurt us, to commit so heinous an injury against the word of God. But Hosius will cry out, we do him injury, and that these be not his, but Zuinkfeldius words. But what if Zuenkfeldius also cry, that they be not his, but Hosius words? For where did Zuinkfelde ever write them: or if he did write them and Nosius judged them to be wicked, why did he not at the least speak one word to confute them, how so ever the matter go? Althoe peradventure Hosius will not allow the words, yet he doth not disallow the meaning. For in all controversies almost, and namely touching the use of the holy communion under both kinds, although Christ's words be most plain, yet he contemptuously rejecteth them as cold and dead elements, and would have us believe certain new devices prescribed by the Church, and certain revelations, I know not what, of the holy ghost. And Albert Pighius saith: we ought not to believe the words of the scripture, althoe they were most manifest, unless the same be allowed by the interpretation and authority of the Church.  
Nevertheless as though this were but a small matter: 
Impiety against the holy scriptures.  they stick not also to burn up the sacred scriptures, as in time passed wicked king Aza did: or as Antiochus or Maximinus did: and these they are wont to call heretics books: wherein they seem to intend the same practice, which Herode in time paste, for the maintenance of his estate, went about in jury. For he, whereas he was an Edomite, a very stranger to the stock and kindred of the jews, and nevertheless covetid to be taken for a jew, to the intent he might the rather establish for him and his posterity his kingdom over them, the which he had before obtained at the hands of Augustus' th'emperor: commanded all their enrolments of pedigrees, which even from the time of Abraham unto that day had been diligently kept amongst their records, and by the which it might, with out all error, easily be perceived out of what kindred every man was descended, to be burned and utterly to be defaced. only to this end, that nothing hereafter should remain in record, whereby it might appear that he were a stranger. Even so do these men in all points, when as because they would have all their devices to be had in as great price as though they had been delivered from the apostles or from Christ, least that any thing should at any time remain, that might reprove such dreams and lies, other they burn the holy scriptures, or craftily convey them from the people.  

In opere. Imperfecto.  Chrysostom surely writeth very well, and against the endeavour of these men exceeding aptly. Heretics, saith he, shut up the gates against the truth: for they know right well, if they be open, the Church shall not be on their side. And Theophylacte, The word of God saith he, is the lantern of light, whereby the thief is espied. And Tertullian saith, The holy scripture doth try out the guiles & thefts of heretics. For why do they hide, why do they keep under covert that gospel, which Christ would have to sound from the tops of houses? Why do they convey that light under a bushel, which ought to stand upon the candelstike? why do they repose their trust rather in the blindness & ignorance of the unskilful multitude, than in the goodness of their cause? Do they suppose that their sleights be not yet espied? or that they can now, as though they had Gyges' ring, walk invisible? Assure yourself, now all men seeth well enough what is within that same storeboxe of the Pope's bosom: even this thing only may be a good argument, that they deal not uprightly and truly. That cause ought of right to be suspected, that flieth the trial & light. For he that doth evil, as Christ saith, seeketh after darkness and hateth the light. A clear conscience offereth himself willingly to the show, that those works, which do proceed from God, may be seen. They are not so utterly blind, but that they see this well enough, that if the scriptures have the upper hand, their kingdom is by and by overthrown: and that like as it is said of the Idols of the gentiles, from whom in old time they fetched all oracles & answers, that at the presence of Christ, when he came into the world, they suddenly became dumb: even so now also at the sight of the gospel, all their sleights by and by fall headlong to the ground. 
2. Thess. 2.  For Antichrist is not overthrown, but by the clearness of Christ's coming.  
We flee not, 
The autheritie of Gods word:  as these men are wont to do, to the fire, but to the scriptures: nor we do not besiege them with the sword, but with the word of God: thereby as Tertullian saith, we do nourish our faith: thereby we do raise up our hope: thereby we do establish our assurance. For we know that the gospel of jesus Christ is the power of God unto salvation: and that in hit is everlasting life. And therefore we give no ear, according as S. Paul doth admonish us, no not to an Angel of God coming from heaven, in case he go about to withdraw us from any part of this doctrine. No, as the right holy man justinus martyr saith of himself, We would not believe God himself, in case he would teach us an other gospel. For where as these men do shake of the scriptures as things that can not speak & are good for nothing: and appeal rather unto God himself, speaking in the Church & in counsels, that is to say, to their own fancies & opinions: that is both a very uncertain way to find out the truth & very full of danger, & somewhat like the heathenysh manner of illuding the people with their furious inspirations, & such a way as of the holy fathers was never approved. Chrysostom saith, that oft times there be many that brag of the holy ghost: but certainly saith he, they that speak of their own heads, do untruly boast themself to have the spirit of God. For like as Christ, sayeth he, what time he spoke out of the law and the Prophets, denied that he spoke of himself: even so now, if any other thing but the gospel be enforced upon us, under the name of the holy ghost, we ought not to believe it: for as Christ is the fulfilling of the law & the Prophets, so is the Spirit the fulfilling of the gospel. these be the words of S. Chrysostom.  

Answer to the objection of fathers and old counsels.  But these men although they have not the holy scriptures, yet peradventure they have the ancient doctors and holy fathers. For in this they have always made their vaunt, that all antiquity and the universal consent of all ages was on their side: Again that all our opinions, are new and green, and never heard of before these few years now last paste.  
Doubtless there is nothing can be spoken of greater weight against the religion of God, then when it is accused of novelty: for like as in God himself, so in his religion there ought to be nothing new: nevertheless we can not tell how it cometh to pass, that from the beginning of the world, we have always seen it in experience, that as often as God would, as it were, kindle and disclose his truth unto men, althoe it were of itself not only most ancient, but also everlasting: yet of wicked men and of such as were enemies thereunto, it was called green and new stuff. A man that wicked & bloody man, only to bring the jews into hatred, accused them to the king Assuerus after this sort. Thou haste here saith he, O king, a people, which in using certain new laws, are against all thy laws stobberne and rebellious. Paul also at Athens, so soon as he began to teach and to set forth the gospel, was reported to be a setter forth of new gods: that is to say, of new religion. And may we not, say they, learn of the what manner of new doctrine is this? And Celsus, what time he wrote of purpose against Christ, to the intent that after a more contemptuous manner he might scoff out the Gospel with a slander of novelty, Hath God saith he, now at the length after so many ages called himself to so late a remembrance? Eusebius saith also, that Christian religion even from the beginning was called in reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, new and strange. Even after the same sort these men do condemn all things that we do allow, for new and strange: their own things again, whatsoever they be, they will have them to be commended as most ancient. And like as Necromanciers and Witches, at this day such as have to do with Devils, are wont to say: that they have their books and all their sacred & hid mysteries from Athanasius, from Cyprian, from Moses, from Abel, from Adam, and also from Raphael the Archangel, to the intent that that skill which had proceeded from such authors and inventors, might be adjudged to be more glorious and more heavenly. Even so these men, to the end that their religion, which they themselves have hatched and that not so long ago to themselves, might be the easier and better set forth unto men, that either were fools in deed, or little considered what they did, and where about they went, are wont to say, that it came unto their hands from Augustine, from Jerome, from Chrisostome, from Ambrose, from the apostles, & from Christ himself.  
For right well they know, that there is nothing more plausible unto the people, than these names, or better accepted of the common sorts of men. But what if those things, which these men would have accounted to be new, be found to be most ancient? Again, what if those things, in manner all, which these men so highly set forth with the name of antiquity, after that they have been well and diligently sifted, shall be found at the last to be but green and new?  
Truly the laws and Ceremonies of the jews, although that Aman did accuse them of novelty, yet unto any man that considered them truly and uprightly, they could not appear to be new, for they were written in most ancient tables. And Christ, although many supposed that he did decline from Abraham and from the old fathers, and that he brought in a new Religion of his own head, yet he answered truly: If you believed Moses, you should believe me also: for my doctrine is not so new as you take it. Moses a most ancient author, whom you do esteem above all men, did speak of me. And. S. Paul, Although the Gospel of jesus Christ be reputed of many to be new, yet it hath saith he, a most ancient testimony of the law and the Prophets. As for our doctrine, the which we may call more rightly the Catholic doctrine of Christ, is so far of from all nouslty, that the old God of all ages and the father of our Lord jesus Christ hath commended it unto us in most ancient monuments, even in the Gospel, and in the books of the Prophets and of the Apostles. So that now it can not seem new unto any man, except there be any, to whom either the faith of the Prophets, or the Gospel, or Christ himself seemeth to be new. But in case their Religion be so ancient and so old, as they would have it to appear, wherefore do they not prove it out of the examples of the primitive Church, out of the ancient fathers, out of the old Counsels? Why lieth so old a cause abandoned so long time without a defender? as for Sword and Fire they have had always at hand: but of old Counsels and Fathers no word at all.  
And surely it had been altogether against reason, to begin at these bloody and cruel reasons, if they could have found any gentyler and milder arguments. But if they have in deed such trust in Antiquity, without any manner of counterfeiting: why did john Clement a Country man of ours, not many years passed, in the sight of certain honest men and men of good credit, tear and cast into the fire certain leaves, out of a most ancient Father and a Greek bishop called Theodoret, in the which he did evidently and expressly teach, that in the Sacrament the nature of bread was not taken away? And that at such time as he thought no other example could be found in any place, 
Dist. 27. Quidam.  why doth Albert Pighius deny that Saint Augustine that old Father did hold a right opinion of Original sin? or of such marriages as are contracted after a vow professed? 
De bonis uid●itatis ca 10. Cons. 27.4.1. nuptiarum bonum.  And where as Augustine affirmeth it to be perfect matrimony and can not be revoked, why saith he, that he doth err and is deceived, & that he useth no good Logic? Why did they now of late, in the printing of that ancient father Origene upon the Gospel of john, 
In controversijs.  leave out the whole sixth chapter, wherein it is very credible or rather certain, that he taught many things touching the Sacrament contrary to their doctrine: & so had rather set forth the book in manner maimed, them being perfect it should reprove their errors? Is this to trust to antiquiti, to tear, to suppress, to mangle, to burn the books of the ancient fathers? It is a world to behold, how well these men do agree in Religion with those fathers, of whom they are wont to brag to be on their side. 
A comparison between the papists and the old fathers.  The old Council, called Eliberinum, decreed, that nothing that the people worshipped, should be painted in Temples. An ancient father Epiphanius saith, that it is an horrible wickedness and an offence untolerable, If any man should set up so much as a painted Image, though it were of Christ himself, in the Churches of Christian men. These men, as though there were no Religion without them, have filled their Church and every corner of them with painted and graven Images. The old fathers Origen and Chrysostom do exhort the people to the reading of the holy Scriptures, 
Origene in Leucitic. ca 16.  to buy books, to reason of matters pertaining to religion among themselves in their own houses: 
Chrysost. in Mat. 1. hom. 2 In job. ho. 31.  the husbands with their wives, the parents with their Children. contrariwise, these men do condemn the Scriptures as dead elements: and by all means they can possibly, restrain the people from them. The ancient father's Cyprian, Epiphanius and Jerome, say, 
Epist. 11. li. 5. cont. Ap. here. 61.  that if any hath made a vow to live an unmarried life, and afterwards leadeth his life in uncleanness, and can not restrain the flames of his lusting, that it is better for him to marry a wife, 
De Virginta. servanda ad De metriadem.  and to live chastely in wedlock. And the self same Matrimony the old father Augustine determineth to be lawful and good, nor ought not to be revoked. These men contrariwise, such as have once bound themselves by now, although afterwards he burn in lusting, although he hunt after Hores, although never so filthily & damnably he defile himself, yet they will not suffer him to marry: or if perchance he do marry, they deny it to be matrimony: affirming, that it is much better and more godly to keep a Concubine or a Harlot, then to live in that state. That ancient father. S. Augustine did complain of the multitude of vain Ceremonies, by that which he saw, how even in those days men's minds and consciences were oppressed. These men as though God delighted in nothing else, have increased ceremonies so out of all measure, that now in their Churches & holy service, they have left in manner nothing else. 
De opere monachorum.  Augustine an old father denieth that it is lawful for a sluggish monk to live in idleness, & under a colour & pretence of holiness, to live upon other men's labours: & such as liveth after that sort, an old father Apollonius saith, they be like unto thieves. These men have, shall I say, herds or flocks of monks, which albeit they do utterly nothing, & neither trouble themselves so much as to counterfeit, or to bear any face of holiness at all, yet they do not only live, but also launch out riotously of other men's goods. The old council of Rome ordained, 
Can. 3.  that no man should be present at any service of God, that were said by that minister of whom it was certainly known that he kept a Concubine. These men for money do both let out to higher Concubines to their priests, & also drive men perforce to be present against their wills at their blasphemous serving of the devil. The old Canon's of the Apostles do command that Bishop, 
Can. 8.  that will take upon him to execute the office both of a civil governor, and of an Ecclesiastical minister, to be removed from his Bishopric. These men both do take upon them and will take upon them both the regiments whosoever say nay: or rather the one, which they ought most chief to execute, that they do not once touch: yet is there no man that commandeth them out of office. The old Counsel called Gangrense, commandeth, that no man shall make any such difference between a married and an unmarried priest, as for his wifeless estate he should think the one holier than the other. These men do make such difference between them, that they imagine, all their holy mysteries, if they come in the hands of any godly honest man that hath married a wife, to be by & by unhallowed & polluted. That ancient Emperor justinian commanded that all things in the holy administration of the Church should be pronounced with a clear, 
In Novellis const. 123 & 146.  a loud, and an open voice, that some fruit might come thereof to the people. These men, lest the people should understand somewhat, do whisper all their holy mysteries, not only with an uncertain & a low voice, but also in a strange and a barbarous tongue. The old Council of Carthage forbiddeth that any thing should be read in the holy congregation other than the Canonical Scriptures. 
Tertium Car. ca 47.  These men read those things in their Churches, which they themselves doubt not but they be manifest lies and vain fables. But if there be any man that doth think these things to be weak & of small authority, because they were decreed by Emperors and certain mean Bishops & Counsels assembled in no great numbered: and that doth better allow the authority & name of the Pope: 
De consecra. dist. 2. Cum enim nemo.  Pope julius doth expressly forbid the priest, in the administration of the holy mysteries, to dip the bread in the cup: these men contrary to the decree of Pope julius, break the bread and dipp it into the wine. Pope Clement denieth it to be lawful for a bishop to exercise both the sword, saying. If thou wilt have both, thou shalt both deceive thyself and them that hearken unto the. Now the Pope challengeth both the sword and exerciseth them both: wherefore it ought to seem less marvel, if that hath followed sithence, which Clement spoke of: that he hath both deceived himself, and them that have given ear unto him. Leo the Pope saith, that in one Church and upon one day it is lawful to say but one Mass: These men in one Church do say sometimes ten, sometimes twenty, sometime thirty Masses, and oft times more in one day, in so much that the unhappy man that standeth by, and is the looker on, can scantly tell, which way it is best to turn himself. Pope Gelasius saith, that if any man divide the Sacrament, so that when he taketh the one part he leaveth the other, he doth lewdly and committeth sacrilege. These men both contrary to god's word and contrary to Pope Gelasius, command that the one part of the Sacrament only be given to the people: and in so doing, they make all their Priests guilty of sacrilege. But in case they will say, that all these matters are now worn out of ure, & become utterly dead, so that unto these days they appertain nothing at all: yet to the intent that all men may understand, what credit is to be given unto these manner of men, and what good is to be looked for of those Counsels which they assemble together: let us see a little, what regard they have to those things, which now in these latter years, whiles they be yet in fresh remembrance they have decreed, & in open Council lawfully called to be inviolably observed. In the last Council, of Trent, yet scantly fortene years passed, it was decreed with the general consent of all degrees, that no one man should have two benefices at one time. Where is this decree now become▪ Is this also so soon worn out of ure, & become stark dead. For, as for these men they give not only two benefices, but also many times divers Abbais & Bysshoprickes, sometimes two, sometimes three, sometimes four unto one man, & such a one as is not only unlearned, but also oftimes a man of war. It was decreed in the same Council, that all Bishops should teach the Gospel: These men neither teach, nor never come in pulpit: nor think that this matter pertaineth any thing to their office. Then I pray you what a wondered ostentation of Antiquity is this? Why do they brag of the old fathers? Why do they glory in the names of the new and old Counsels? Why will they seem to ground themselves upon the authority of those, which when they list, they contemn at their pleasure? But it doth me good to deal rather with the Pope himself, & to talk of these matters presently to his face. 
The pope's usurpation is new.  Tell us therefore, O holy Pope that crakest altogether of Antiquity, & vauntest thyself that all men are appointed to obey thee alone. Amongst all the ancient fathers, which of them ever did call the other chief bishop, or universal Bishop, or head of the Church? Which, ever said, that both the sword were committed unto thee? 
De Maior. & obed. unam sanctam.  Which, that thou haste authority and right to call Councils? Which, that the whole world was thy diocese? Which, that of thy fullness all Bishops received their portion? 
In Extra. Bonifacij. 8.  Which, that all power was given unto the aswell in heaven as in earth? Which, 
Durandus Concil. Lat. sub julio. 2. Dist. 9 Innocentij.  that thou couldst be judged neither of kings, nor of the whole Clergy, nor of all the people together? Which, that all kings & Emperors by the commandment & ordinance of Christ, received their authority at thy hand? which, 
De Maior & obedien. solite.  that thou, after so exquisite & just a reckoning, wart seventy times seven fold greater than the greatest kings: 
Ihon. 22. cap. Cum inter nonnullos. In glosa finali. In ●dit. impressa Parisijs. 1503.  Which, that a more ample authority was given unto thee, then to the rest of the patriarchs? which, that thou wert Lord and God, or that thou wert not simply a bare man? or that thou wert a certain thing conclowted & grown together of God and man? which, that thou alone wert the well head of all laws? which, that thou hadst dominion over purgatory? which, 
Anton. de Rosellis.  that thou mightest at thy pleasure command the Angels of God? which of them did ever say, that thou wert king over kings, & Lord over lords? We can appose thee also of other matters after the same sort. I pray thee, amongst the whole numbered of old Bishops and fathers, where did ever any one of them teach thee, either to say a private mass whiles the people looked on, or to lift up the sacrament over thy head, in the which thing all thy religion is at this day contained: or to mangel Christ's sacraments, and contrary to his ordinance & express words, to deceive the people of the one part? And that I may come ones to an end: of all the fathers which any one of them did teach the to dispose the blood of Christ, and merits of the holy martyrs: and as it were merchandise, to sell thy pardons in a common market and all the corners of purgatory? These kind of men are oft times wont to talk much of their hid and deep learning, and of their manifold and great variety of reading. Let them therefore now bring out somewhat if they can, whereby it may at the least appear that they have read and know somewhat. They have cried it out lustily in all companies where they came, that all parts of their religion were ancient and approved, not only of the multitude, but also by the consent and continuance of all nations and times.  
Wherefore let them at one time or other show this antiquity which they speak of. Let them make these things to appear, which are spread, as they say, so far & so wide. Let them prove that all Christian nations have agreed unto their religion. But they flee, as we said a little before, even themselves from their own decrees: and those things, which so few years paste they had established to remain for ever, in so short time have made to be of none effect. I pray you then, how should they trust in the fathers, in the old counsels, in the words of God? They have not, O merciful God, they have not those things, which they boast themselves to have, neither antiquity, nor universality, neither the consent of all places, nor of all times. And thereof they themselves, although they would rather have the matter dissembled, are not ignorant. Yea sometimes they stick not also plamly to confess it. And therefore they say, that the constitutions of old Counsels and fathers are of that condition, that sometimes they may be changed: for according to the diversity of times, diverse decrees are convenient to be had in the Church. And thus they cover themself under the name and title of the Church, and with a counterfeit shadow do scornfully abuse the simple & wretched people. And a marvel it is, that either men should be so blind, as they can not see these things: or if they do see them, that they be so patient, as they can thus easily endure them, and with so quiet a mind.  
But in asmuch as they have abolished and repealed those ancient decrees, as things that are now become over old, and worn out of use, peradventure they have set other in their place, that be better and also more profitable. For they are wont to say, that not even Christ himself or his Apostles, if they should live again, could devise a better or a more holier way to direct the Church of God, then that whereby it is governed now at their hands. 
What new devices are brought instead of ancient and true religion by the Papists.  True it is in deed, that they have put other in their places, but according as Hieremias said, chaff in stead of wheat: and as Esay saith, Those things, which God hath not required at their hands. They have stopped up all the veins of the springing water, and they have digged broken and dirty pits, full of slime and filthiness, which neither have any clean water, nor are able to contain it. They have taken from the people the holy communion, the word of God, from whence should have come all comfort, the true worship of God, the right use of sacraments and of prayer. Again they have given unto us of their own store, wherewith in the mean season we might cheer ourselves, salt, water, cream, pots, spittle, palms, bulls, jubilees, pardons, crosses, smoky incense, and an infinite number of ceremonies, and mere mocks as Plautus saith, merely to be mocked at. In these things, have they fixed their whole religion. With these things, they taught that God might be well appeased: that with these, Devils be driven away. That with these, men's consciences were confirmed. For these forsooth be the ornaments and denty storeboxes of Christian religion. These, in the sight of God be pleasant and acceptable: that these things might be advanced unto honour, it behoved that the ordinances of Christ and of the Apostles should be taken out of place. And as the wicked king Hieroboam in time paste, after he had taken away the true worship of God, and had brought the people to the worshipping of golden calves, least that afterwards they should peradventure have changed their minds, and slipping from him, have returned again unto Jerusalem to the Temple of God, he exhorted them with a long oration unto constancy, saying: These o Israel are thy gods: after this sort your God hath commanded that you should worship him: It should be a painful and a troublesome thing for you to undertake so long a journey, and every year to go to Jerusalem, to the intent to honour and to worship God. After the same manner in all points, these men, when that for their own traditions sake, they had ones made void the law of God, lest that the people should afterwards open their eyes, and slip an other way, and find at others hands a more certain course for their salvation, O how often have they cried, This is that kind of worshipping that pleaseth God: and which he doth straightly require at our hands: and wherewith he will be appeased in his anger: By these things the agreement in the Church is conserved: with these things all sin is cleansid, and consciences are made quiet: who that shall forsake these things, he leaveth himself no hope of eternal salvation? It is a painful and a troublesome thing for the people to look back upon Christ, upon the Apostles, upon the old fathers: & ever more to be attentive what their will and commandment is. This I warrant you, is the very way to bring the people of God from the weak elements of the world, from the leavenne of scribes & Pharisees, and from man's traditions. It behoved that the ordinances of Christ and of his Apostles should be thrust out of place, that these might be accepted in their stead. O this was a sufficient cause, why that good old doctrine which many ages had been approved, should be abjected, and a new form of Religion should be brought into the Church of God. Nevertheless what so ever it is, these men cry still: Nothing must be changed: with these things men's minds are satisfied: these things are decreed by the church of Rome: that church can not err: for Silvester Prierias saith, that the Church of Rome is the squire & rule of truth: from the which the holy scriptures receive their authority. The doctrine, saith he, of the Church of Rome, is the unfallible rule of faith, from the which the holy Scriptures fetcheth her strength. And pardons sayeth he, are not come to our knowledge by the authority of the scriptures, but they are known unto us by the authority of the Church of Rome, and of the Roman Popes, the which is a greater authority. Pighius also is not afraid to say, that we ought not to believe any text of the scripture be it never so plain, unless we have our warrant from the Church of Rome. Much like as if any of these that can not speak good and pure Latin, and yet can babble somewhat after the manner of schoolmen's Latin very roundly and readily, would needs maintain, that all other men also ought to speak such Latin now in these times, as many years passed Mammetrect or Catholicon did speak, and such as at this day is used amongst themselves in their common schools: for so both that which is spoken may be well enough understanded, and also men's minds well satisfied: and that it were a mockery, now after so long continuance, to trouble the world with a new kind of speech, and to call home again the old pureness and elegancy in speaking, which Cicero or Cesar used in their days. Such is the duty forsooth that these men do owe unto the ignorance and darkness of the times paste. Many things, 
Plicius.  as a certain man saith, are oft times in good estimation, only because they had been once dedicated to the temples of Heathen Gods. Even so we see that these men at this day do allow many things and highly esteem them, not because they judge them to be so much worth, but only because they have been received by coustume, and dedicated after a certain manner to the Church of God.  

The Church of Rome may err.  But our Church say they, can not err, the which thing I suppose they speak much like as in time passed the Lacedæmonians were wont to say, that in the whole state of their common wealth it was not possible to find an adulterer: whereas in deed they were rather all adulterers, in asmuch as they cupled themself in uncertain marriages, & occupied their wives together in common. Or as the canonists, 
Summa Angelica Dist. Papa.  for their belly's sake, are wont to speak now a days of the Pope: That he in that he is lord over all benefices, although he do sell for money Bysshoprickes, Abbeys, personages, and suffereth nothing freely to depart from him: nevertheless because he saith that all is his, thoe he would never so fain, he can not commit simony. But how this argument should be good, and how the words may agree with reason, 
Theodoricum de schismate.  we can not as yet surely perceive: except peradventure, like as the ancient Romans in time passed dealt with Lady Victory, so these men, after that truth came flying unto them, they pulled of her wings, that never after she should be able to fly from them. But what if jeremy say unto them, according as we said before, that these be the words of lies? What if the same man say again, that even they which ought to have manured the vinyeard, have wasted and destroyed the vineyard of the Lord? What if Christ say, that they which chiefly ought to have been careful over the Temple: of the lords temple have made a den of thieves? But in case the Church of Rome can not err, then must it needs be that the happiness thereof is greater than the wisdom of these men. For such is their life, doctrine and diligence, that the Church may full well for all them not only err, but also perish utterly, and come to nothing. Doubtless if that Church may err which hath utterly gone astray from the word of God, from the commandments of Christ, from the ordinances of the Apostles, from the examples of the primitive Church, from the constitutions of the old fathers and ancient Counsels, and from the very decrees of their own making: and which will not be kept in order with no laws, neither old nor new, neither of their own nor of others, neither of God nor of man: then is it most certain, not only that the Church of Rome might err, but also that most lewdly and shamefully it hath erred.  
But you were ones, say they, of our fellowship, but now you are become Apostatas & runagates, & have separated yourselves from us. True it is that we have dissevered ourselves from them: and for that cause we both give thanks to our most merciful and mighty God, and also on our own behalfs we do most highly rejoice. But we have not departed at all from the primitive Church, from the Apostles, nor from Christ. We can not deny but we were brought up amongst them in darkness and in the ignorance of God: even as Moses was in the discipline and in the bosom of the Egyptians. We were saith Tertullian, of your fellowship, I confess, and no marvel: for men are made and not borne Christians. But let these men tell me wherefore they are come down from these seven hills, whereupon afore time Rome did stand, and have chosen rather to dwell upon the plain which is called the field of Mars? They will say peradventure, because the conduits of water that were in those hills, without the which they could not well live, are now decayed & dried up. Then let them give us that same leave, touching the water of everlasting life, which they will have to be granted unto them in this case of material water. Amongst them this water failed long a go: the elders, as Hieremy sayeth, sent their youngelings to the waters, but they, when they could find nothing, brought home their empty vessels, being in great misery and utterly lost for thirst. The needy, sayeth Esay, and the poor sought after water, but they found none in no place: their tongues were now even dried for thirst: these men had broken up all their water courses and their conduits: these had choked all their springs, and had filled with mire and dirt the fountain of the water of life. And like as Caligula in time paste, by closing up of all men's barns, brought upon the people a general hunger and famine: so these men in choking up of all the fountains of God's word, have brought the people into a miserable thirst. They brought as Amos the Prophet saith, hunger and thirst upon men, not a famine of bread, not a thirst of water, but of hearing the word of God. The poor wretches wandered up and down seeking after some little spark of that light of God, wherewith they might cheer their consciences: but it was clean quenched out: they could find none at all: Such was the very state, such was the pitiful condition of the Church of God. Most miserably men lived therein without the gospel, without light, without all comfort.  
Wherefore, although our departing be somewhat grievous unto them: yet ought they to consider how just the cause of our departing is. For in case they will say: it is lawful for thee by no means to depart from that fellowship, wherein thou hast been brought up: Thus they may easily in our persons condemn both the Prophets and the Apostles, and also Christ himself. For why do they not likewise find fault at this: that Loth departed from Sodom, Abraham out of Called, the Hebrews out of egypt, Christ from the jews, Paul from the Pharisees? For unless there may be some just cause of such departings, we see not, why they also may not in like sort be accused as factious and seditious men.  
Now if we ought to be condemned for heretics, because we do not all things which these men do command us: who I pray you, or what manner of men shall we account them to be, which do despise the commandments of Christ and of the Apostles? If we be Schismatics that have dissevered ourselves from these fellows, by what name I pray you, shall we call them, that have departed from the Greeks, at whose hands they received the faith, from the primitive church, from Christ himself, from the apostles, even as it were from their own parents? For as for the Greeks, such as at this day do profess the religion and name of Christ, althoe they have many things that are corrupted, yet they retain to this hour a great part of those things which they received of the Apostles. Therefore neither have they private Masses, nor their sacraments mangled, nor purgatory, nor pardons: As for the Pope's titles and proud names, so much they do regard them, that whosoever doth take them upon him, and will needs be called either the universal Bishop or head of the whole Church: of him they will not stick to say, that he is both an intolerable arrogant man, and a person that injuriously defaceth all other bishops his brethren, and also an heretic.  
Now then, sins the matter is plain & can not be denied, that these fellows are gone back from those, of whom they received the gospel, of whom they received the faith, of whom the true religion & the Church: what cause is there, why they should not be content to be called home again, even unto the same personnes, as it were to the fountains of religion? Wherefore are they so afraid, as though all the Apostles & old fathers saw nothing, to follow the example of their times? for do they, trow ye, see more, or be they more careful over the Church of God, than they that first delivered these things? And now to return to ourselves, we have departed from that Church, wherein neither the word of God could be heard purely taught: nor the Sacraments rightly administered: nor the name of God, as it ought to be, called upon: and which they themselves do confess to be corrupted in many things: and wherein, to say the truth, there was nothing that could stay any man that was wise, and that had any consideration, of his own salvation. To conclude, we have departed from that Church that is now founded, not from that Church that was in time past: and we have departed in such sort, as Daniel did out of the den of Lions: as the three children out of the fire: yea rather cast out by them with their cursings and bannings, then departed of ourselves.  
Again, we have adjoined ourselves unto that Church, wherein they themselves, in case they will speak truly and according to their own consciences, can not deny, but all things are soberly and reverently handled, and so far forth as we were able to attain, most nearly unto the order of the old time. 
A comparison of both the Churches.  For let them compare their Churches and ours together, they shall see, both that they most shamefully have departed from the apostles, and we most justly have forsaken them. For we, after the example of Christ, of the Apostles and of the holy fathers, do give the whole sacrament unto the people: These men, contrary to all the fathers, contrary to all the apostles, and contrary to Christ himself, not without (as Gelasius saith) high sacrilege, do divide the sacraments, and pluck the one part away from the people. We have restored the lords supper according to the institution of Christ, and desire to have it asmuch as may be, and to as many as may be, most common, and as it is called, so to be in very deed, a Communion. These men have changed all things from the institution of Christ: & of the holy communion they have made a private mass: so that we present unto the people a holy Supper: they, a vain pageant to gaze upon.  
We do affirm with the most ancient Fathers, that the body of Christ is eaten of none other, but of godly and of faithful men, and such as are endued with the spirit of Christ: these fellows do teach that the very body of Christ, may in very deed, and as they term it, really and substantially be eaten, not only of wicked and unfaithful men, but also, it is horrible to speak it, of mice and dogs.  
We do pray in our Churches after such sort, that, according as Paul doth admonish us, the people may know what we do pray, 
1. Cor. 14.  and with one mind answer, Amen. These men power out in the churches unknown and strange words, like unto the noise of sounding brass, without any understanding, without sense, without judgement, and this is their only endeavour, that the people should not be able to understand any thing at all.  
And because we will not rehearse all the differences between us and them, for they are in manner infinite: We translate the Scriptures into all languages: these men will scantly suffer them to be abroad in any tongue: We do exhort the people to hear and read the word of God: these men drive them from it: We would have our cause heard before all the world: these men flee all judgement and trial: We lean unto knowledge, they unto ignorance: We trust to the light, they unto darkness: We have in reverence, as reason is, the words of the Apostles and of the Prophets: these men do burn them. To conclude, we in God's cause will stand to the judgement of God only: these men will stand to their own. But if they will consider all these things with a quiet mind and a prepared purpose to hear and to learn: they shall not only allow our doings, which leaving all errors, have followed Christ & his Apostles, but also they themselves shall fall away from themselves, and of their own accord, incline themselves to join with our fellowship.  
But they will say, 
Of general Counsels.  that it was an unlawful attempt to go about such matters without an holy general Counsel: for therein is the whole power of the Church: there Christ hath promised that he will always be ready at hand. And yet they themselves have broken the commandments of God & the decrees of the Apostles, and as we said a little before, have scattered and torn in pieces in manner all, not only the ordinances, but also the certain principles concerning doctrine of the primitive Church, and that without tarrying for any general Council.  
But where as they say, that it is not lawful for any man to appoint any new order without a Council: who I pray you hath prescribed these laws unto us? or where have they found this decree?  
It was foolishly done of Agesilaus the king, who being once acertained of the mind and pleasure of the high jupiter, would needs present the whole matter again unto Apollo, for to know whether he were of the same mind that his Father was. But we should do more foolyshlye a great deal, in case that, when we do hear God himself speaking moste plainly unto us in the holy Scriptures, and understand his will and pleasure, if I say, afterwards, as though all this were nothing, we would refer the whole matter to a council. The which is nothing else, but to search whether men be of the same mind that God is: and whether men will allow by their authority the commandments of God. What I pray you, shall not the truth be truth, or shall not God be God, except a council will and command it so to be? If Christ would have handled the matter so from the beginning, that he would have taught or said nothing without the consent of the bishops, and would have referred over his whole doctrine unto Annas and Cayphas, where should the faith of Christ be at this day? or who should ever have heard of the gospel? Peter forsooth, of whom the Pope is wont to speak more often and with more reverence than of jesus Christ, did boldly withstand the sacred council: and said, it was better to obey God, 
Galat. 1.  than men. And Paul, what time he had ones received the gospel into his mind, and that not of men, nor by man, but only by the will of God, did not counsel with flesh and blood, nor did not refer the matter unto his kinsmen or brothern: but went by and by into Arabia, for to publish, by the authority of God, God's mysteries.  
We surely do not despise Counsels or assemblies and conferences of bishops and learned men: Nother have we done those things that be done altogether without bishops or without a council. The matter was handled in full parliament, with long deliberation, and in a great assembly. But as touching this council, which Pope Pius doth at this time counterfeitly set forth, wherein men being neither called, nor heard, nor seen, are so lightly condemned, what we may look or hope to get thereby, it is not hard to guess.  
Nazianzenus long ago, when that in his time he saw men that came to such assemblies, to be so blind and so obstinate, that they were carried after their own affections, and fought rather for victory then for truth: pronounced in plain words, that he never saw good end of any council. What would he say now, if he were a live at this day, and should understand what these men went about? For in that time all though they were given to parts, yet both men's causes were heard, and manifest errors by the common consent of all parts were taken away. These men again neither will suffer the cause to be freely debated: neither will endure to have any thing changed, how many errors so ever there be.  
For that is a thing which they are wont often and with out all shame to boast of, that their Church can not err: that in hit there is no blemish: that there is nothing to be granted unto us: or if there be any thing, that the judgement thereof appertaineth unto bishops and Abbots: they be the directors of those matters, they be the Church of God. Aristotel saith, that bastards can not make a city. But whether the Church of God may be made of these fellows or no, let them consider: for surely, neither be they lawful Abbots nor right bishops.  
But let them hardly be the Church: let them be heard in counsels: let them only have authority to give a voice: Nevertheless in times passed, when the Church of God (if it be compared with their Church) was reasonably well governed, as Cipryan saith, both Elders and Deacons & some part also of the common people were called to the hearing of Ecclesiastical causes.  
But what if these Abbots and bishops have no knowledge? What if they understand not what religion is, and what opinion they ought to have of God? What if law be lost of the priest, & counsel of the Elders? What if the night, as Micheas saith, be unto them in stead of a vision, and darkness in stead of forcing things to come? What if all the watchmen of the City, as Isaiah saith, are become blind? What if the salt hath lost his strength and his taste? and as Christ saith, is good for nothing, not so much as to be cast out upon the dung hill?  
Forsooth they will commit all things to the Pope, 
The Pope is above the Council.  who can not err. But that, to begin withal, is a foolish devise: that the holy ghost should fly away in haste from the holy Council to Rome, to the intent that if he doubt or stick in any thing, and not be able to wind himself out, he might take counsel of some other spirit I wot not who, better learned than himself: For if the case stand so, what needed it that so many Bishops should in this time at so great charges and through so long journeys be summoned to come to Trent? It were yet a much more wiser & better way, sure I am it were both shorter and more commodious for them, rather to put of all things to the Pope: and to repair at the first dash, to the heavenly determination of his sacred breast. Moreover it is against equity, to put over our cause from so many bishops and abbots to the judgement of one man, specially of him, who standeth accused by us of most weighty and grievous offences: and as yet hath not brought in his answer: who also hath condemned us without judgement before we were once called to be judged. What? trow ye that these be things of our own devise? Or is not this the order of their Counsels at this day? Or be not all things committed over from the holy Counsels unto the Pope alone, in such sort, that as though so many voices and subscriptions served to no purpose, he alone may add, change, diminish, take away, allow, release, and again restrain what him lifteth? Then I pray you, of what manner of men were these words spoken? Or why did the Bishops and Abbots not long ago in the last Council of Trent decree after this manner at th'end of their constitutions: Saving always in all things the authority of the Apostolical seat? 
De electione & electi potestate. ca Significae.  Or why doth Paschale the Pope write of himself so arrogantly? As though, saith he, any Counsels had prescribed a law unto the Church of Rome, whereas all Counsels both are made by authority of the Church of Rome, & by the same authority have their power & strengths: and also in their statutes, the Pope's authority is plainly and manifestly excepted? If they think good to allow these things, to what purpose are Counsels called? But if they determine to make them of no force, wherefore be they left uncancelled in their books?  
But let it be so hardly, that the Pope alone is above all Counsels: that is to say, let some one part be more than the whole: let him be of greater power, of more wisdom than all his fellows together: Yea and though Jerome say nay, 
Ad Euagr●●●  let the authority of one City be greater than of the whole world: But what if he never saw nothing pertaining to these matters, and never read neither the holy Scriptures, nor the old fathers, nor his own counsels? What if he, as in time past Pope Liberius did, should fall away to the Arrians? Or, as Pope john, not many years past, should have a wicked and a heathenish opinion of the life to come, & of the immortality of souls? Or as Pope Zosimus did afore time with the council of Nice, so he should also now falsify other counsels for the avamcement of his power and authority: and those things which were never, no not so much as thought, those he should say were debated and decreed by the holy fathers: and should, as Camotenses saith, the Popes are wont oft times to do violently, rack the Scriptures, to procure unto himself the fullness of all power? What if he abandon the Christian faith and become an Apostata, like as by the testimony of Lyran, many Popes have done? Trow ye that notwithstanding all this, the holy Ghost will knock at his breast and kindle in him, will he or no, yea altogether against his will, such a light, as he can not err? Or shall he nevertheless be the fountain of all law? & shall the whole treasure of wisdom and understanding be found in him as it were in a jewel box? or if these things be not in him, may he be able in so great matters to judge rightly and convenienly? Or if he can not judge, doth he require that all things should be referred unto him? What if the Abbots and bishops that are the Pope's advocates dissemble not at all, but openly take upon them to be enemies of the Gospel, and will not see that which they do see, and violently constrain the Scriptures and wittingly and advisedly deprave and falsify the word of God, and those things which are evidently and properly spoken of Christ, and can not be applied to any other person, do filthily and lewdly turn them upon the Pope? What if they say that the Pope is all and above all? 
Hostien. ca Quanto. Abba● de Electione. ca Venerabil.  Or that he can do all things that Christ can do? or that the Pope and Christ have one chair of state to give judgement in, and one consistory? or that he is that same light that came in to the world, the which, Christ pronounced only of himself, and that he that is an evil doer, 
Cornelius. Episcopi in Concilio. Try dentino. Durandus.  hateth and slayeth that light? or that all other bishops have received of his fullness? To conclude, what if they should, not colourably or darkly, but evidently and flatly make a decree contrary to the express word of God? Trow ye that whatsoever these men say, that shall be strait way the Gospel? Trow ye this shall be gods army? trow ye Christ will be present there? Trow ye that the holy Ghost will swim in these men's tongues? or that they may say truly of themselves: It hath seemed good unto the holy Ghost and to us? 
Hosius contra Brentium. li. 2. calleth it a lawful, Counsel wherein Christ was condemned.  For so the Petrus a Soto and his puefellow Hosius, are not afraid to affirm, that the very same council wherein Christ was adjudged to death, had the spirit of prophecy, the holy spirit, the spirit of truth: and that it was not false nor a lie, that which those Bishops said. We have a law, & according to the law he ought to die: and that they judged (for so Hosius doth write) the truth of the judgement: And that the same decree, wherein they pronounced that Christ was worthy of death, was just to all respects: It is surely a marvelous case that these men can not plead for themself, & maintain their own cause, unless withal they become the patrons of Annas and Caiphas. For they that will say that the very same council, wherein the son of God was most despitefully condemned to the Cross, was a lawful and an upright council: what council I pray you will they allow to be corrupted? But their counsels, in manner all of them, being such as they be, it was necessary for them, to give this sentence of the council of Annas and Caiphas. But suppose ye that these men will restore us the Church again? the self same being judges that are themselves accused? Will these men abate their ambition and pride? will they cast out themselves, or give sentence against themselves, that Bishops shall not be unlearned, or that bishops shall not be sluggish bellies, or shall not heap benefice upon benefice, or shall not take upon them to be Princes, or shall not make wars? Think you that Abbots the Pope's dear children, will make a decree, that a Monk that seeketh not to get his living with his own labour, is a thief? or that it is not lawful for him to live other in Cities, or in places of much resort, or of other men's goods: and that a Monk ought to lie upon the ground, and to sustain his life with herbs and pease, apply himself to learning, dispute, pray, work, and prepare himself to the ministry of the Church? Surely even as soon will the Pharisees and Scribes reform the temple of God, and of a den of thieves will restore it unto us to be an house of prayer.  

The papists though they acknowledge their errors, yet will they not amend them.  There were some amongst them that espied out divers errors in the Church, as Pope Adriane, Aeneas Silvius, Cardinal Poole, Pighius, and others as we said before. They held afterwards a Council at Trent, even in the same place, where it is now holden. There assembled divers Bishops & Abbots, and others to whom the matter appertained: they were alone, whatsoever passed among them, there was no man to gainsay it: for as for our men, they had utterly shut them out from all conference. There they sat in great expectation of the world six years: the first six months, as though the matter had been very needful, they decreed many things of the holy trinity, of the father, of the Son, of the holy Ghost: good things in deed, although for that time not very necessary. Nevertheless in all this mean time amongst so many errors, so evident, so oft by their own mouths confessed, so manifest, what one error did they ever correct? from what kind of Idolatry did they withdraw the people? What superstition did they take away? What part of their pomp and tyranny have they abated? as though forsooth that now also the whole world might not perceive that this is a very conspiracy and not a Council, and that these Bishops which the Pope hath called unto him at this time, are not by their oath and affection utterly addicted unto his name, and will never do any thing but that which they shall perceive to agree with his pleasure, to make for the advaucement of his power, and to be according to his will: or that amongst them every man's reason and sentence were not rather numbered, then weighed: or that the better part were not oft times oppressed with the greater. Whereupon we know that oft times it hath come to pass, that many good men and Catholic bishops, what time such Counsels were summoned, wherein factions and parts were openly maintained, knowing that they should only lose their labour, in as much as the minds of their adversaries were bend upon evil, and therefore not possible to do any good, have tarried at home. Athanasius being called by Themperor to the Council of Caesarea, when he saw that he should present himself to the deadly hatred of his adversaries, 
Theodoreius Li. 1. ca 28.  he refused to come. The same man afterwards, being come to the Council of Syrmin, when his mind gave him, by reason of the fierceness and hatred of his enemies, to what end the matter would come, he trussed up his baggage & went his way. 
Tripar. li. 10. ca 13.  john Chrysostom, although the Emperor Constantius had sent for him by four letters, to come to the Council of the Arrians, yet he kept himself at home. 
Euseb. Li●. ca 17.  What time as Maximus the bishop of Jerusalem sat in the council of Palestine, the old man Paphnutius taking him by the hand, led him out of the doors: saying, it is not lawful for us, to sit in council of these matters, amongst these wicked men.  
Unto the council of Syrmin, from which Athanasius did convey himself away, the bishops of the West countries would not repair. Cyril appealed by his letters from the council, 
Tripar. Sozome. li. 5, ca 15  of those that were called Patropassiani. Pauline the bishop of Trier & divers others, when they saw the practice and power of Auxentius, refused to come to the council of Milan. For in vain they saw they should go unto that place, where no reason but faction was heard, and where all causes were determinable, not according to judgement, but according to favour.  
And yet they, albeit they had never so grievous and obstinate adversaries, nevertheless if they had come, at the least they should have had free liberty to speak & to be heard in the council.  
But as for us, in as much as it is not lawful for any of our sort once to sit, or so much as to be seen in the assembly of these men, much less to be heard freely to speak: and on the other side, for as much as the Pope's Legates, the patriarchs, the archbishops, the bishops, the Abbots all conjured together, all fettered in one fault, all bound with one oath, & only have place to sit, only have authority to give their voice, and in conclusion, as though they had done nothing, to submit all their judgements to the Pope's will and pleasure alone: even to the intent that he who ought rather to have pleaded his own cause at the bar, should give sentence of himself: in as much, I say, as that old and Christian liberty, which in all Christian Counsels ought chief to be maintained, is now in council utterly taken away, no good and godly man ought to marvel, if we do now at this time, that thing, which they see the fathers and Catholic bishops did afore time, when like cause was offered: so that because in the council we can not be heard, & Prince's Ambassadors are laughed to scorn, and we all, as though the matter were already dispatched and concluded, are before judgement condemned, if I say, we had rather tarry at home & commit the whole matter unto God, then to go to the place, where we shall neither have any place, nor yet any thing prevail at al. But as touching our own injuries, we can bear them patiently & quietly enough. But wherefore I pray you do they exclude Christian Kings and godly Princes from their counsels? Why do they either so uncourteously dispatch them out of their company, or reject them which such reproach: when that as though they were no Christian men, or were not able to judge, they will not suffer them to sit in counsel in causes of Religion, nor to know the state of their own Churches. Or in case they do intermeddle at any time by their authority, & do the thing which they may do, which they are commanded to do, which they are bound to do, and which we know David, Solomon, & other good princes have done: and take upon them, other whiles the Bishops be a sleep, or whiles they do rebellyously resist, to bridle the raging lusts of priests, and both drive them to the doing of their duty, and keep them from disorder: & moreover if they pluck down Idols, withdraw superstition, set up the true worship of God: Why cry they by and by, that they turn all things upside down: that they break into other men's offices, and behave themselves lewdly and arrogantly? What Scripture hath at any time forbidden Christian Princes from the hearing of such causes? Who did ever make these laws but these fellows only? But they will say, Civil princes have learned how to manage the common wealth, and to exercise arms: as for the mysteries of Religion they understand them not. Then I pray you, what other is the Pope at this day, but a Monarch or a prince? What be the Cardinals? which degree it is now scantly lawful for any others to have, than Kings and Princes sons. What be the patriarchs? what archbishops for the most part, what bishops, what other be the Abbots at this day in the Pope's kingdom, but worldly Princes, but Dukes, but Earls, with stately guards about them wheresoever they go, and decked also many times which collars and chains of Gold?  
They have in deed sometime a peculiar apparel, Crosses, Pillars, Hats, miters, Palls, the which kind of pomp the ancient bishops, Chrysostom, Augustine and Ambrose had never. Now besides these things, what teach they, what say they, what do they, what live they in any point that is comely and commendable not only for a bishop, but also for a Christian man? Is it so great a matter to carry a counterfeit title and for only change of garments, to be called a bishop?  
Surely that the weight of all government should be assigned over unto them only, which neither do know nor will know what appertaineth to these things, nor set not a halfpenny by any part of Religion, further than as it toucheth the kitchen & the belly, that they only should be made judges, and be appointed as it were blind men to keep the watch tower: & on the other side to have a Christian prince that is well instructed, to stand a very block and a post without giving any voice, without uttering his opinion, only to await what they will appoint or command him to do, without ears, without eyes, without stomach, without courage, to receive without exception whatsoever these fellows shall lay upon him, and at a blind adventure do their commandments, how blasphemous and wicked soever they be, yea though they should command them to destroy Religion all together, and to hang up Christ himself upon the Cross: this is surely a matter both of great pride, and of great reproach, and of great iniquity, & also untolerable for Christian and wise Princes to endure. For what think you? Can Annas and Caiphas understand these matters? and can not David and Ezechias understand them? Is it lawful for a Cardinal being a man of war and delighting in blood, to sit in the council? And is it not lawful for the Emperor or a Christian king? For we do give no authority unto our magistrates more than that we know is both given unto them out of god's word, and also approved by the example of the best governed common wealths. For beside that God hath committed unto every faithful Prince the charge of both the tables, to the intent he should understand that not only Civil matters, but also religious & Ecclesiastical causes appertained to his office. Besides that, kings or oftentimes & expressly commanded of God to cut down superstitious groves, to overthrow Images of Idols and altars, to have at hand a copy of the book of the law: and that isaiah saith, he ought to be a patron and a fosterer of the Church: Besides, I say, all these things, we see by the stories & examples of the best tims for government, that godly Princes never thought it a thing estranged from their office, to take the charge of Churches.  
Moses a civil magistrate, and a leader of the people, both received of God and also delivered unto the people the whole order of religion and of sacrifices: 
Exod. 32.  and moreover sharply and grievously chastened Aaron the bishop for the golden calf, and for transgression of Religion. joshua although he was none other but a civil magistrate, nevertheless what time he was first advanced to his office, 
josu. ●.  and appointed to be ruler over the people, he received his commission, namely for religion, and for the worshipping of God.  
King David, what time as all religion by wicked king Saul was utterly destroyed, brought home again the ark of God: that is to say, he restored religion: neither was he there as one that only did call upon them and exhort them to that work: 
●. P●●. 13.  but also he made Psalms and Hymns, and did set in order every degree, and ordained their solemn array, and was in manner the chief among the priests.  
Solomon the king builded a Temple to the Lord, the which his father David had only in purpose to set up, and when all was finished he made a goodly oration to the people touching Religion, and the worship of God: & afterwards he removed Abiathar the bishop out of office, and did appoint in his place Sadoke: and what time as the Lords Temple was afterwards through the default and negligence of the priests in most filthy wise defiled, 
1. Pa●r. 1●.  Ezechias the king commanded that the rubbish and filth should be carried away, that lights should be set up, that incense should be offered, and sacrifices be made according to the old appointed order, 
2. Reg. 18.  also that the brazen Serpent which at that time the people did most ungodly worship, should be taken down and broken into powder. 
2. Panr. 17.  King josaphat, what time he saw the true worship of God was hindered, & that the people was withholden by a private superstition, from the common Temple which was at jerusalem, whereunto men ought to resort yearly from all parts of the realm, he overthrew and took away their hill altars & superstitious groves. 
4. Reg. 23.  King josias was diligent in admonishing the priests and bishops of their duty. King joas corrected the rioting & arrogancy of priests. 
4. Reg. 12.  jehu did put the wicked Prophets to death. 
4. Reg. 10.  But now to speak no more of examples out of the holy Scriptures, and that we may rather come to consider in what sort the Church hath been governed since the birth of Christ in the time of the gospel, in time past Christian Emperors did summon the bishops to come to counsels. Constantine the Council of Nice, Theodosius the first, the Council of Constantinople. Theodosius the second, the council of Ephesus. Martion the council of Chalcedon. & what time as Rufine alleged a council, as an authority that made for his purpose, his adversari Hierôe for to confute him, saith: Tell me, by what Emperor was it summoned. The same man in an epitaph of Paula doth city the letters of Emperors, which commanded the Latin and Greek bishops to appear at Rome.  
Doubtless for five hundred years together, Themperor alone called the holy assemblies, & held the counsels of bishops. So much the more do we marvel at the untimely boldness of the bishop of Rome, at this day, who so unadvisedly entyteleth himself alone unto that thing, which he knoweth, whiles the Christian common wealth was united in one, was the emperors right: and now sithence that kings have encroached upon part of the Emperor's estate, is the common right of all princes: and yet he thinketh it sufficient for him to signify his pleasure of holding a council to the greatest estate of the world, even as he would send to his man. 
Pa●●. 4. in Bulla sua ad Imp. Ferdinandum.   
And in case that Ferdinando peradventure be of such modesty, by reason he is not sufficiently instructed of the Pope's sleights, that he can bear this injury: yet the Pope himself for his holiness sake should not offer him injury, & challenge unto himself the right of an other man.  
But some man will say: true it is that in those days the Emperor called the counsels, because the bishop of Rome was not yet come to this greatness: yet neither at that time did he sit together in council with the bishops, nor intermeddle his authority with any part of their consultation. Yes truly the Emperor Constantine, 
Hist. Eccle. li. ●▪ ca 5.  as Theodoret saith, did not only sit amongst them in the council of Nice, but also admonished the Bishops how they ought to try their controversy out of the books of the Prophets and of the Apostles. In disputation, saith he, of matters of divinity, we have the doctrine of the holy Ghost set before us, to the intent we should follow it. For the books of the evangelists, of the Apostles, and of the Prophets, doth sufficiently declare unto us what we ought to think of gods will. 
Li. 1. ca 5.  Theodosius the Emperor, as Socrates saith, did not only sit amongst the bishops, but also was chief judge of the controversy, and did both tear the writings of the Heretics, and also allowed the judgement of the catholics.  
In the council of Chalcedon, 
Socra. li. ●. cap. 10.  the civil Magistrate condemned by sentence pronounced by his own mouth, Dioscorus, Juvenal, and Thalassius being bishops, for Heretics: and gave judgement that they should be disgraded from that dignity of the Church.  
In the third council of Constantinople, 
Actio ne. 2.  Constantine a civil Magistrate did not only sit amongst the bishops, but also subscribed with the bishops. We have read it, saith he, and we have subscribed. In the second council called Aransicanum, Princes ambassadors being noble men, did not only declare their minds touching Religion, but also subscribed amongst the bishops. For it is written in th'end of that council after this sort, Petrus Marcellinus, Felix, Liberius. men of great honour and most renowned Lieutenants of those countries that appertain to France, and men of noble parentage, have subscribed their consent. Siagrius, Opilio, Pantagathus, Deodatus, Cariattho, Marcellus, right noble men, have subscribed.  
But if Lieutenant's general and noble men might subscribe in the council, might not Emperors and Kings do the same? It was not needful, we confess, to prosecute so largely & in so many words, so clear a matter if we had not to do with such men as of contention and for desire of victory, are wont to deny all things that are most plain, and even those things which they see and have daily in their eyes. justinian the Emperor made a law touching the amendment of the manners and bridling of the arrogancy of priests: and although he were a Christian & a Catholic Emperor, yet he was so bold to thrust out of the Papal dignity two Popes, Silverius & Uigilius the successors of Peter & vicar's of Christ.  
Now than they which take upon them authority over Bishops which receive commission from God touching Religion, which bring home the ark of God, make holy Psalms, have rule over priests, build Temples, make sermons touching the worshipping of God, which cleanse temples, throw down hill altars, set fire on superstitious groves, which admonish priests of their duty, and prescribe laws whereafter they shall live, which put wicked prophets to death, which deprive bishops, which call the assemblies of bishops, which sit together which the bishops, & direct them what they shall do, which do condemn an Heretic bishop to be punished, which sit in judgement of matters of Religion, which subscribe, which pronounce their opinion, they I say that, do all these things not at other men's commandments, but in their own name, and that uprightly & godly, shall we say that unto such doth not appertain the charge of Religion? or that a Christian magistrate intermeddling with these matters doth other lewdly or arrogantly, or wickedly? truly the most ancient & most Christian Emperors & kings, have intermeddled with these matters, yet were they never therefore noted other to be ungodly or presumptuous. And who would wish for either more catholic Princes, or more notable examples?  
Now if this were lawful in them, being only civil magistrates & rulers of common wealths, what have our Princes offended, which being in the same office, may not also have the same liberty? or what great excellency of learning, of judgement, of holiness is in these men, that contrary to the custom of all the old & catholic bishops, which were wont to confer in matters of Religion with noble men, they should now reject them from the hearing of such matters, & from their common assembly? But full well do they provide for themselves & for their kingdom: which otherwise they see would shortly come to ground. For if they, whom God hath placed in the highest degree, did see and understand the sleights of these men, how by them the commandments of Christ are despised: the light of & Gospel darkened & utterly put out: themselves abused, and at unwares laughed to scorn, & also debarred from the entry into the kingdom of God: they would never suffer themselves to be other so proudly despised, or so shamefully laughed to scorn: whereas now through ignorance & blindness, they keep them under awe, and in their danger.  
As for us, touching the change of Religion, we have done nothing, as we said before, rashly or presumptuously, nothing but leisurly and with great deliberation. Neither would we ever have taken in hand to do it, had not the manifest & the express will of God declared unto us in the holy scriptures, & the regard of our own salvation compelled us thereunto. And albeit we have forsaken that Church. which these men do call. Catholic, & by reason thereof do bring us in hatred of those that cannot judge. nevertheless this is sufficient for us, & aught to be sufficient for every man that is wise and godly and careful of everlasting life, that we have forsaken that Church which might err, which Christ himself that can not err, so long before did prophecy, that it should err: and which we ourselves did evidently see before our eyes, serve away from the holy Fathers, from the Apostles, from Christ himself, from the Primitive and Catholic Church. Again we are come, even as near as we could possible, to the Church of the Apostles, and of the old catholic bishops and Fathers, even to that Church, which we know was as yet a pure, and as Tertullian saith, an undefiled virgin: infected as yet neither with any idolatry, nor with any grievous & known error: & we have directed not our doctrine only, but also our Sacraments and the form of our common prayers, according to their rules & ordinances. And whereas, before, Religion was shamefully neglected & depraved at these men's hands, we, according as we know both Christ himself & all other godly men in manner had done heretofore, have brought it home unto the original, & to the first principles. For we thought it requisite there to seek the reformation of Religion, from whence the first principles thereof were derived. For this argument, saith the most ancient father Tertullian, is strong against all Heresies: That is true, whatsoever is first: whatsoever is of latter time, that is counterfeit. Ireneus appealed oft times to the most ancient Churches, such as were nearest unto Christ's time, and of which it was hardly to be believed that they did err. Wherefore is not that way followed at this day? Wherefore do we not return unto the example of the ancient Churches? Wherefore can not that sentence be heard now a days amongst us, which in the counsel of Nice long ago, without the gainsaying of any man, was pronounced of so many bishops and Catholic fathers, 
i Let the old or ancient customs of manners provayle.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esdras, what time he went about to make up the decayed places of God's temple, he sent not to Ephesus, although there was a very beautiful and gorgeous temple of Diana: and when he would restore their ceremonies and sacrifices, he sent not to Rome, althoe peradventure he had heard of their solemn sacrifices, called Hecatombas, Solitaurilia, Lectisternia, of their supplications, and of the ceremonial books of Numa Pompilius. He thought it enough for him to set before his eyes, and to follow the pattern of the old temple which Solomon did raise up at the first, according to the appointment of God: and to behold those old orders & ceremonies, which God himself prescribed by name unto Moses.  
Aggeus the Prophet, what time the temple was builded up again by Esdras, and the people might seem to have a very good occasion offered them to rejoice at so great a benefit of the most mighty and merciful God: yet he constrained the tears to fall from all their eyes, because that they, which remaining yet alive, had seen the buildings of the first temple, before it was razed by the Babylonians, remembered that it lacked much of that beauty that it had in times passed. For then surely would they have thought their temple thoroughly well restored, if it had answered to the old pattern and to the majesty of the first Temple.  
S. Paul, for to purge the Supper of our Lord, which the Corinthians had begun even then to corrupt, did set before them Christ's institution for them to follow: I have, saith he, delivered unto you that, which I received of the Lord. And Christ for to confute the error of the Pharisees: You must return, saith he, to the beginning: from the beginning it was not so.  
And to the intent he might the better rebuke the filthy gain and covetousness of priests, and purge the temple: From the beginning, saith he, this was a house of prayer, where all the people together should devoutly and soberly call upon God: and so ought you also to use it at this day: for it was not builded to that intent, for to become a den of thieves.  
So likewise all the godly Princes, and such as were commended in the holy Scriptures, were therefore chief commended, because they had walked in the ways of David their father: that is to say, because they had resorted back to the first principles, & to the well heads, and restored religion to his first estate.  
Therefore, what time we saw that these men had utterly thrown all things under foot, and that in the Church of God there remained nothing but miserable ruins, we thought it best to set before us those Churches, which we did know certainly both that they had not erred, and also that they had nothing to do, neither with private Masses, nor with prayers in an unknown and strange tongue, neither yet with this corruption of Sacraments, nor other foolish toys.  
And whereas our desire was, that the lords Temple should be restored to his first estate: we went not about to seek any other foundation, then that which we knew was laid now long ago by the Apostles: the which is our saviour jesus Christ.  

Of provincial Counsels.  And whereas we heard God himself speaking unto us in his word, and saw evident examples of the old and primitive Church: again whereas the hope of a general council was very uncertain, and much more uncertain the success thereof: but chief whereas we were certain of Gods will, and therefore thought it a very unlawful thing to be overmuch careful and troubled about the judgements of men: we could no longer stand in deliberation with flesh and blood: but rather we did that thing, which both might well be done, and which had been oft times done of many godly men and catholic bishops: taking in hand to provide for our Churches by a provincial Council. For thus we know right well the old Fathers were wont to make a proof, before they did come to counsels assembled out of the whole world. There be abroad at this day Canon's written in particular counsels, at Carthage under Cyprian, at Ancyra, at Neocesaria, at Grangra, also in Paphlagonia, as some men think, before the name of the universal council of Nice was ever heard of. After this manner in time past, the Pelagians and Donatists, without a general council, were by and by met with all at home in a private consultation. Thus Ambrose a Christian Bishop, what time Constantius th'emperor did evidently favour Auxentius a Bishop of the Arrians faction, appealed not unto the general council, wherein he saw, by reason of th'emperors power, & of affection unto parts, nothing could be done, but unto his own clergy & people: that is to say, unto a Provincial assembly. Thus in the council of Nice it was decreed, that every year twice: in the council of Carthage, that yearly once at the least, there should be in every province assemblies of bishops: the which thing, the council of Chalcedone saith was done for this cause: that, if any errors or abuses should creep out in any place, they might by and by, even in the very place where they sprang up, be destroyed. So that when Secundus and Palladius refused the council of Aquileia, because it was not a general and a common council, Ambrose the Bishop of Milan answered: It ought not to seem new or strange to any man, if the Bishops of the west called counsels amongst themselves, and made provincial assemblies: for that hath been done both of the Western bishops not a few times, and of the Greeks very oft. Thus had Charles the great a provincial council in Germany, touching the taking away of images, against the second council of Nice. Neither is this way of proceeding utterly unheard of, or new amongst us. For we have had in times passed here in England provincial assemblies, and with our own laws we have ordered our Churches. What needeth many words? Truly, even those same counsels that were the fullest and greatest, and whereof these men are wont so much to make their avaunt, if they be compared with all the other Churches, which through out the world do acknowledge and confess the name of Christ: what other thing I pray you they seem to be, then certain private counsels of a few Bishops, & provincial assemblies? For althoe peradventure Italy, France, Spain, England, Germany, Denmark and scotland should assemble themselves together and yet all Asia, Grece, Armenia, Persia, Media, Mesopotamia, egypt, Ethiope, Ind, Mauritania should be absent, in all which places there be both many Christian men and also bishops: how might it appear to any sober man, that such a council were general? Or when so many parts of the world are absent, how can they say truly, that they have the consent of the whole world? or what manner of council was this last holden at Trent? or how might it be called general, when that out of all Christian kingdoms and countries there came unto it but forty bishops, and of them some that were so eloquent, that they seemed more meet to be sent to the Grammar school: but so well learned, that they never red over the holy Scriptures? How so ever it is, the truth of the gospel of jesus Christ, doth not depend upon counsels, or as Paul saith, upon the day of man. But in case they, who ought to be careful over the Church of God, will not become wise, but will abandon their duty, and harden their hearts against God and his anointed Christ, and continue still in perverting the straight ways of the Lord: God will raise up the very stones, and make little babes eloquent, that always there may be some, by whom the lies of these men may be confuted. For God is able not only without counsels, but also maugre the counsels, both to defend and to increase his kingdom. There be, saith Solomon, many devices in man's heart, but the council of the Lord abideth stable: for there is no knowledge, there is no wisdom, there is no council against the Lord. Things, saith Hilary, that are builded up by man's work, do not endure. The Church of God must be otherwise builded, and otherwise conserved. For it is grounded upon the foundation of the apostles and Prophets, and jointed together with one corner stone jesus Christ. But S. Jerome of all other speaketh most plainly and most aptly for these times: 
In prophetam Naum. ca 3.  whomsoever saith he, the Devil hath deceived, and hath as it were with sweet and impoysened enchantment of the mermaids, enticed to fall a sleep, those the word of God doth awake, and saith: Rise thou that slepeste, stand up, and Christ will give the light. Wherefore at the coming of Christ and of God's word, and of the doctrine of the Church, & of the utter overthrow of Ninive, and of that most beautiful harlot: the people that before under sholemasters was rocked a sleep, shall be raised up, and with haste shall go to the mountains of the Scriptures, there they shall find mountains, Moses, jesus the son of Nave: mountains the Prophets: mountains of the new testament, the Apostles, the Evangelists: And when they shall flee unto such mountains, and exercise themselves in the reading of these kind of mountains: if they find no man to teach them (for the harvest shall be great, and the workmen few) nevertheless both the endeavour of the people, because they flee unto these kind of mountains, shall be allowed, and the negligence of the schoolmasters shall be controlled. These be the words of Jerome, so plain that there needeth no interpreter: so well applied to those things which we see now before our eyes, that he seemeth unto us, to foreshow as it were with the spirit of Prophecy, and to intend to set before our eyes the whole state of our times, and the fall of that most sumptuously attiered harlot of babylon, and the reformation of the Church, & the blindness and loitering of the bishops, and the endeavour & cheerfulness of the people. For who is so blind, that he seeth not these men to be those sholemasters, by whom the people, as Jerome saith, hath been led into error & therein rocked a sleep? or seeth not Ninive, their Rome, which sometime was counterfeitly beautified with most excellent colours, now that her visar is taken away, both to be better perceived and less set by? or the seeth hot how godly men, being raised up as it were out of a dead sleep, at the light of the gospel and at the sound of God's word, have gone forth, without tarrying for the assemblies of these kind of doctors, unto the mountains of the Scriptures.  
But at the least (some man will say) these things ought not to be attempted without the Pope of Rome's leave: 
Of the Pope's authority in Counsels.  for he only is the buckle & the bond of Christian fellowship: he only is that same Priest of the stoke of Levi, which God did speak of in deuteronomy, that from him in matters of great difficulty, men should fetch Council and judgement of the truth: and that if any man do not submit himself unto his judgement, he should be slain in the sight of his brethren: he whatsoever he doth, can not be judged of any man: Christ reigneth in heaven, he upon earth: that he alone is able to do what soever Christ or God himself can do: for he & Christ have but one consistory, without him there is no faith, no hope, no Church: & that whosoever forsaketh him, he casteth away & abandoneth his own salvation. These be the flatteries of the Canonists, the Pope's belly servants: wherein forsooth they use not over much soberness: for scarcely could they ascribe more things unto Christ himself: but sure I am, that greater things they could not.  
And to return again to our own doings. We truly have not departed from the pope for any worldly pleasure, or for profits sake. And would God that he would so behave himself, that we had no need to forsake him. But such was our case, that unless we went from him, we could not come unto Christ. Neither will he yet at this day make any other league with us, then as Naas the king of the Ammonites would have made with the men of Jabes: 
1. Regum. 11.  that was, to put out the right eye of every one of them. For he will pluck away from us the holy scriptures, the gospel of our salvation, and all that hope which we have in Christ jesus: for with other conditions we can have no peace.  

The argument of succession confuted.  For as to that which certain men are wont so much to speak of, that the Pope only is Peter's successor, as thou that by reason thereof he carrieth the holy ghost in his bosom, and can not err: it is a foolish and a triflying tale. The grace of God is promised unto a well disposed mind, and to him that feareth God: not unto Chairs & Successions. Riches saith S. Jerome, may make a bishop of greater power: but all Bishops what so ever they be, are the successors of the apostles: If the place and the instalment alone be sufficient, both Manasses succeeded to David, & Caiphas to Aaron: and oft times an idol hath stand up in the temple of God. Archidamus a Lacedaemonian was want to avante himself much, because he was come out of the stock of Hercules: whose arrogancy Nicostratus daunted in this wise: As for thou, saith he, seemest not to be come of Hercules: for he killed evil men: whereas thou of good men makest men evil. And what time the Pharisees boasted their succession and kindred, & blood of Abraham: you, saith Christ, do seek to kill me, a man that have spoken that truth unto you, which I have heard of God. Thus did Abraham never: you are of your father the Devil, & his will you will obey. Nevertheless that we should grant some thing unto succession: Doth the Pope only succeed Peter? In what thing I pray you? in what Religion? in what use of service? in what part of his life doth he succeed him? What thing had ever either Peter like the Pope, or the Pope like Peter? Except peradventure they will say this: that Peter whiles he was at Rome never taught the Gospel: never fed his flock, that he took away the keys of the kingdom of heaven, hide the treasures of his Lord: only that he sat him down in Laterane, and with his finger did set an order for all the rooms in purgatory, and for all kinds of punishment: as for the poor unhappy souls, some he assigned unto punishment, some again for money he took out by and by at his pleasure: also that he took order for private masses, that they should be said in every corner. That he whispered the holy mysteries with a low voice and in a strange tongue: set up the Sacrament in all Churches and upon every altar: & carried it wheresoever he went, with lights and sacring bells, before him, upon an ambeling Jennet: that he consecrated Oil, Wax, Wool, Bells, Chalices, Churches, Altars, with his holy breath: that he sold jubilees, graces, licences, expectations, preventions, Annates, Palles, the use of Palles, Bulls, pardons, charters: that he called himself the head of the Church, the chief bishop, and Bishop of bishops, and the only Most holy: that by usurpation he took upon him a right and authority over other men's Churches: exempted himself from under all civil power: that he made wars, set Princes together by the ears: and that having his crown garnished with golden pendantes, his pompous apparel comparable with the Persians, his royal Sceptre, his golden diadem glittering with precious stones, he road in a chair of gold carried upon noble men's shoulders. these things forsooth did Peter when he was at Rome: and the very same he delivered as it were, from hand to hand unto his successors. For these things be done by the Popes at this day in Rome, and be so done, as though nothing else aught to be done. Or except peradventure they had rather answer thus: that the Pope at this day doth all those things, which we know Peter did in time paste: that he travaileth hear and there in to all Countries: preaching the Gospel not only in open assemblies, but also privally from house to house: that he plieth his business in season, out of season: in time, out of time: that he doth the duty of an Evangelist: accomplisheth the ministry of Christ: becometh a watchman over the house of Israel: receiveth the scriptures and word of God, and as he hath received them, so delivereth them again to the people: that he is the salt of the earth: the light of the world: that he feedeth not himself, but his flock: that he doth not entangle himself with worldly business appertaining to this life, nor usurpeth no dominion over the Lord's people: that he seeketh not to be served himself of others, but rather himself to serve others: that he accounteth all bishops for his fellows and equals: that he is a subject unto Princes, as unto those that are sent of God: giveth unto Cesar that which appertaineth to Cesar: and that according, as the ancient Bishops of Rome did, without exception, he calleth the Emperor his Lord: Now unless the Popes do these things at this day: and except Peter do those things which we spoke of before, there is no cause why they should brag so much of the name of Peter, and of this succession: and less a great deal why they should complain of our departing, & call us home again unto their faith and fellowship. It is said, that a certain Lacedaemonian called Cobilo, what time he was sent Ambassador to make a league with the King of Persia, and found by chance certain courtiers playing at the dise: by and by, without further consideration of his business, returned home again, and when he was asked, wherefore he had so little regard to the doing of those things, which he had in commission by common authority for to do, he answered: that he thought it should have turned to the slander of the common wealth, if he should have made a league with diseplaiers. But if we should dispose ourselves to return again unto the Pope and to his errors, and make a league not only with diseplaiers, but also with men of much lewder condition than disers: this should be not only slanderous towards our good name, but also towards the procuring of gods wrath against us, and the oppression and utter overwhelming of our own consciences, full of present mischief. For we surely departed from him, whom we saw had blinded the world now many years together: from him that was wont over arrogantelye to avaunt himself that he could not err: and what soever he did, that he might not be judged of any mortal man: not of kings, not of Emperors, not of the whole clergy, not of all the world together, no not if he should carry with him a thousand souls to Hell, from him that took upon him to command not only men, but also the Angels of God, to go, to come, to lead souls into purgatory, & to bring them back again when it liked him, whom Gregory did most plainly affirm to be the Uaunteurrer and standerdberer of Antichrist, and that he had renounced the catholic Faith: from whom not long ago, those country men of ours, that be the ringleaders of such as bend themselves against the Gospel and against the known truth, did of their own choice and gladly, every one of them dissever themselves: neither yet would they be unwilling to do it at this day, were it not that that the blemish of inconstancy and shame and their estimation amongst the people did let them. To conclude, we have forsaken him, to whom we were not bound, and who had nothing, except it were only a certain fond imagination of pre-eminence of the place and succession, that he could say for himself. And yet we of all other nations had most just cause to depart from him, for our Kings, even those also which most carefully inclined themself to obey the authority and faith of the Bishops of Rome, have felt sufficiently now long ago the yoke & tyranny of the Pope's kingdom. For both from our king Henry the second of that name, the Roman bishops did pluck the Crown from his head, commanding him, all his Majesty laid a part, and in a private array, to the intent he should be a laughing stock to all his people, to present himself as an humble petitioner and suitor before his legate: And also against our king John, armed the Bishops and Monks, and some part also of the nobility, and discharged all his subjects of the oath of their allegiance, whereby they were bound unto him, and last of all, most wickedly they spoiled him by traitorous means, not only of his kingdom, but also of his life. And upon king Henry the eight of that name a most noble Prince, they thundered out their curses and lightnings of excommunication, and stirred up against him sometimes the Emperor, sometimes the French king: & so much as was in them, gave over the whole Realm to the pray and to the spoil: doubtless very mad and foolished men, that could believe that either so great a king might be made a gast with bugs and with clyckets: or that so mighty a kingdom might be so easily devoured, as it were at one morsel. And as though all these things had not been enough: they would have had the whole Realm, also to be tributary unto them: and out of it most unjustly they did exact an yearly rent. So costly forsooth was the friendship of the City of Rome unto us. But in as much as by crafty means and with lewd sleights they wrested out these things from us: there is no cause why the same again by lawful means and good laws might not be taken from them. Yea if our kings in those times of darkness, led by some opinion of their counterfeit holiness, of their own accord and liberality, gave them those things for Religion sake: yet afterwards when the error is espied of other kings that have the same authority, they may be taken away, for that gift is of none effect that is not approved by the will of the giver: but that can not seem to be a will, which is darkened and impeached with error.  
Thou haste heard Christian reader that it is no new thing, that at this day Christian Religion being restored to his former estate, and as it were new borne again, be slaulderously and shamefully spoken of. For the same thing happened unto Christ himself and to the Apostles. Nevertheless, lest thou shouldest suffer thyself to be led out of the way, and to be deceived with these outraging clamours of our adversaries, we have set forth before thee, the whole course of our Religion: what we do believe of God the Father, what of his only son jesus Christ, what of the holy Ghost, what of the Church, what of the Sacraments, what of the Ministry, what of the holy Scriptures, what of Ceremonies, and what of every part of a Christian man's profession. We have declared, how that we do detest all old Heresies, the which other the holy Scriptures or the ancient Counsels have condemned as pestilences and poisons of men's souls, and that as much as we can possibly, we do call home again the discipline of the Church, the which our adversaries have utterly brought to nothing: and do punish, according to the ancient laws of our forefathers, all looseness of life and licentious manners: and that with such severity, as the cause doth require, and so far as our power will stretch: that we do uphold the state of kingdoms, in the same condition that we found them, without impairing or changing any thing: and do maintain to the best of our power the Majesty of our Princes safe and sound: that we have forsaken that Church which these men had made a den of thieves, and wherein they had left nothing sound or savouring of the Church of God, and which by their own testimony had erred in many things: none otherwise then as Loath in time past went out of Sodoma, or Abraham out of Chaldey, not of a desire to contend, but by the commandment of God himself: and that we have sought out of the holy Scriptures, which we know can not deceive us, a certain constant form of Religion, and are now returned unto the primitive Church of the Apostles and of the ancient fathers: that is to say, to the first original and to the beginnings, and as it were, to the very fountains of Christ's Church. True it is in deed, that for the accomplisment hereof, we have not attended upon the authority or consent of the council of Trent, in which we could not hope to see any thing uprightly and orderly done, specially where all men are sworn to one man, where our Prince's Ambassadors are contemned, where none of our divines may be heard, & where men are evidently inclined unto parts and to ambition: but according as the holy fathers in time past and our predecessors have done oft time, we reform our Churches by a council gathered in our own province: and that as touching the yoke and tyranny of the bishop of Rome, unto whom we ought no duty, and in whom there is no resemblance either of Christ, or of Petre, or of an Apostle, or in any point of a bishop, according as it behoved us, we have shaken of and cast away: And last of all, how that we do agree amongst ourselves in all the principles and articles of Christian Religion, and with one mouth and one spirit do worship God and the father of our Lord jesus Christ.  
Wherefore good Christian reader, in as much as thou seest the reasons & causes both of our doings touching the restitution of Religion amongst us, & also of our departing from the fellowship of these men, thou oughtest not to marvel if that we had rather obey our jesus Christ then men. Paul did admonish us, that we should not suffer, ourselves to be carried out of the way with these variable doctrines: and that specially we should fly from them that would sow any dissension from that doctrine which we had received from christ, and from the Apostles. Their juggling toys, even as the owl at the rising of the Sun, begin already to fall and fly away at the presence and light of the Gospel: And although they were piled and heaped up, even to the high skies: yet they fall down again upon the least occasion and in manner of their own accord. For thou oughtest not to imagine that all these things are happened at a blind adventure or by chance: for it was god's will that maugre the malice in manner of all men, the Gospel of jesus Christ should be spread in these days throughout the world. Wherefore men, being admonished by god's word, have of their own accord applied themselves to the doctrine of Christ. We surely have not sought to win unto ourselves either glory, either riches, either pleasure, either ease thereby. For all these things our adversaries have in great abundance, and we also, what time we were amongst them, had such things more largely and more plentifully. Neither do we abhor from peace & agreement: but for conservation of worldly peace, we will wage no wars with God. Doubtless, saith Hylarius, the name of peace is sweet: but peace saith he, is one thing, and thraldom is an other. For to assent, which is the thing that these men do seek for, that christ should be commanded to silence, that the truth of the Gospel should be betrayed, that wicked errors, should be dissembled, that the eyes of Christian men should be bleared, that men should manifestly conspire against God, is not an establishment of peace, but a most horrible covenant of thraldom. There is saith Nazianzene a certain kind of peace, unprofitable: there is a profitable discord. For we must allow peace with an exception, so far as it is lawful, and so far as we may. For otherwise Christ himself brought not peace into the world, but a sword. Wherefore it the Pope will have us to be friends again with him, let him first reconcile himself with God. For hereof saith Cyprian, schisms do arise, because the head is not sought for, and men return not home to the fountains of the holy Scriptures, and the commandments of the heavenly doctor are not kept. For that saith he, is not peace, but war: neither is he that is dissevered from the gospel, joined to the Church, but these men do only set to sale the name of peace to their own gain: for that peace which they so much require, is nothing but the ease and satisfaction of idle beallies. For all these matters might be ended well enough amongst us, if ambition, bellychere and licentious living were no hindrance thereto. From hence cometh all the sorrow: their mind is upon their platters. This is hit they cry and make all this business for, that things evil gotten, they might more filthily and lewdly maintain. All Pardoners, Dataries, Collectors, Bawds and others that think gain, to be godliness, and serve not jesus Christ but their own bellies, do grievously complain of us at this day: For in time passed this kind of men had good days in the old world. But now what so ever increase cometh unto Christ, that think they turneth them to loss. This is hit, whereon the Pope himself complaineth at this day, that charity forsooth is waxen could, because his rents are less now than they were wont to be. Thus he bringeth us into hatred all that he may, and raileth upon us and condemneth us for heretics: to the intent that they which understand not the matter, should think there were no worse men upon earth. Yet we for all this neither are, nor aught to be ashamed of the gospel. For we regard more the glory of God, than the estimation of men. We know that all these things which we do teach, are true, neither can we either use violence against the knowledge of our own conscience, neither yet present ourselves as witnesses against God. For if we deny any part of the gospel of jesus Christ before men, he on the other side, will deny us again before his father. Now if there be any that will be offended and may not endure the doctrine of Christ, they be blind themselves, and leaders of such as are blind: Nevertheless the truth must be preached and set forth by our open profession of the same, and patiently we must look for the judgement of God to come. In the mean while let these men take heed what they do, let them have some regard of their own salvation, and let them cease to hate and to persecute the gospel of the son of God, least at the length they find him to be the punisher and revenger of his own cause. God will not suffer himself to be mocked. Men do see all ready how the matter goeth. This flame the more it is kept under, so much the more and more it breaketh out and flieth abroad. Their unfaithfulness shall not deface the faith of God: but if they dispose not themself to lay away this hardness of their hearts and to receive the gospel, the Publicans and sinners shall go before them into the kingdom of God.  
God and the father of our Lord jesus Christ open all their eyes, that they may see that same blessed hope whereunto they are called: that we may all together in one, worship that same only and true God, and that same jesus Christ, whom he sent down to us from Heaven. To whom together with the Father and the holy Ghost, be given all honour and glory for ever and ever. Amen.  
FINIS.   

IMPRINTED AT LONDON by Reginalde Wolf. Anno 1562.