The burning of Paul's church in London in the year of our Lord 1561. and the iiii. day of june by lightening, at three of the clock, at after noon, which continued terrible and helpless unto night. WERE THESE GREATER SINners, than the rest? No; I say unto you except ye repent, ye shall all likewise perish. Luc. 13. ¶ Imprinted at London by William Seres, dwelling at the west end of Paul's, at the Sign of the Hedgehog. AN ADDITION WITH AN apology to the causes of brenning of Paul's Church, the which causes were uttered at Paul's Cross by the reverend bishop of Duresme the. viii. of ●une. 1561. ALthough almighty God be patient, merciful, and long suffering, willing all sinners to repent their wickedness, to rise from sin, and come to his mercy: yet if sinners will not amend after monition and warning had, at the last God strikes suddenly and sore, as appears in the Scripture by Sodom and Gomorra upon the which cities God rained fire and bremstone wherewith the five Cities were destroyed miserably. Also Pharaoh and the Egyptians that would not be moved by the words of Moses and Aaron nor with the ten plagues, at last were suddenly drowned in the Sea. Also Chore Dathan and Abiron, with a great number of people, that would not obey the ministration of Aaron and the Priests appointed by God, but went from them, seeking a new way to serve God: part of them were suddenly swallowed up of the earth, and part brent suddenly with fire from heaven in the tabernacle. After when the people of Jerusalem would not hear the true Prophets of god, but would believe false lying Prophets, & so declined from the steps of David, Ezechias, and josias, which walked in the fear of god▪ because they forsook their father's steps, and fell to idolatry, the Temple was brent, the City destroyed, and the people taken Captives to Babylon. Also our saviour Christ for the tender▪ love he had to mankind came into this world, by his doctrine he gathered. xij. Apostles Disciples, & a great multitude of people in one unity of faith, & sanctified them, his church by his precious blood shedding. committing the rule and government of his Church to the Bishops: after his Ascension he send the holy Ghost in Jerusalem, in likeness of fiery tongues among the Apostles, and straight way they preached as the holy Ghost taught them: and there, in Jerusalem Saint Peter converted a great multitude to the faith, which faith at Jerusalem was first taught & declared upon by a counsel of the Apostles and Seniors, there Saint james being Bishop: and afterward the same faith was taught in all lands as 2 the Prophet David says. In omnem terram exiu●t sonus eorum. The faith of Christ's Church hath been from time to time established by general counsels: the which faith what Country so ever hath forsaken it, hath been miserably scourged and plagued: as about forty years after the Ascension of our Saviour Christ, because the jews would not abide in that religion, that was decreed by the Apostles, and walk in their steps, miserably Jerusalem was plagued with fire, pestilence, famine, battle, and murder. Also in all other Countries, as well with the Greeks as other parts of the world, when the people have declined from the fear of God, forsaking the steps of blessed fathers, miserably they have been plagued. And in England where the faith of Christ and true religion was planted about the year of our 3 Lord. Cixxxij. by Elutherius Pope, sending Legates to Lucius then King of England, which converted this Realm to the faith, and established true religion in England, which continued. CC. years: but when the people did decline from the fear of God and the steps of God and blessed fathers, they came to great calamity and misery by the scourge of God. Cadwaliader last king of the Britan's did confess by the hand of God with pestilence and famine they were driven out of this land. After that again this land being inhabited with Saxons being pamius Saint Gregory Pope of Rome about the year 4 of our Lord God. D. xcv. sent Saint Augustine and other Monks with him into England, Ethelbert being king: and then Saint Augustine and his company by their doctrine and virtuous living planted the faith and so established a true religion in England: the which faith and religion ever when the people have declined from it, they have field great calamities as well by the hand of God, as by the conquest of the Danes, and after by the Normans, and sith the conquest from time to time, God hath plagued this Realm for Sin and infidelity. And now whether the people of this Realm be declined from the steps of Saint Augustine and other blessed fathers and Saints which had Mass and seven Sacraments in the Church: and God was honoured night and day 5 in the Church with divine service: I think there is no man so simple but he may easily perceive except malice have blinded his heart. As in Saint Paul's Church in London by the decrees of blessed fathers, every night at midnight they had Matins, all the fore noon Masses in the Church, with other divine service and continual prayer: and in the steeple Antimes and prayers: were had certain times: but consider how far now contrary the Church has bene used, and it is no marvel if God have send down fire to brinne part of the Church as a sign of his wrath. And where a reverend Bishop at Paul's cross did exhort the people to to take the brinninge of Paul's to be a warning of a greater plague to follow to the City of London if amendment of life be not had in all estates, it was well said: but we must add Accidentem ad deum opportet credere, the Scripture sais, he that will come to God must first believe. Saint Paul says: without faith it is impossible to please ●. xi. ●e. vi. God: and the Prophet Hieremi saith by the spirit of God speaking. State super vias & interrogate de semitis antiquis que sit bona & ambulate in ea, & invenietis refrigerium animabus vestris, that is stand upon the ways of blessed fathers, and consider and ask of the old paths and high ways which is the good way and walk therein, and ye shall find refreshing to your souls. First search whether the faith and religion now used, was taught with the blessed fathers in Christ's Church in times past: ye shall prove by no record of authority or Chronicle that this manner of service now used in the Church was ever hard tell of afore Luther's time, which is not. xl. years old. Therefore it is to be rejected and put away as a new fangled doctrine and schismatical: therefore come back again into the old father's steps as well in faith and religion, as godly conversation and living or a greater plague is at hand. Also where the said Preacher did recite certain abuses of the said Church as talking, biing and selling, fighting and brawling (although these be very 7 evil and worthy much rebuke) yet there be worse abuses, as blaspheming God in lying Sermons, polluting the Temple with Schismatical service, destroying and pulling down holy altars, that were set up by good blessed men, & there the sacrifice of the blessed Mass ministered according to the order of Christ's catholic Church. Yea where the altar stood of the holy Ghost, the new Bishops have made a place to set their tales upon, and there sit in the judgement of such as be catholic and live in the fear of God. Some they deprive from their livings, some they commit to prison, except they will forsake the Catholic faith, and embrace a faith and religion that has no foundation laid by general counsel, nor blessed fathers in times passed but invented by Heretics that do not agree one with another nor themselves. Thus the bishops that now be, have abused the Church, and polluted it as the Prophet Heir. sais: they have put offendicles in the house of God and polluted it. Also the said Preacher in his Sermon at Paul's Cross did declare the virtue of obedience to be much decayed in these our days: but he leaves out who they be that cause disobedience. For there is none more disobedient than the new Bishops Math. and Preachers now a days, which disobey the universal Church of Christ: the which Church whosoever will not obey, our Saviour in the Gospel commands us to take them as infidels. As where the universal Church of Christ commands Mass and seven Sacraments as necessary for our salvation, they call it abomination with their blasphemous mouths: where the Church commands to fast, they command to eat: where the Church commands continual prayer of the Clergy, they call it superstition and blind ignorance: where the Church commands the Clergy to live in chastity, they command and exhort the Clergy to marriage: where the Church and all laws civil and canon, yea the laws of this Realm do prohibit marriage of Priests, they allow marriage of priests obeying no law but follow their own carnal lust. Yea where the Queen has given straight commandment to abstain from flesh in Lent and other days commanded by the Church, these new Preachers and Protestants have eaten flesh openly to the great slander of other: so they obey neither the Queen nor the church: so that almighty God complains by his Prophet isaiah, tota die blasphematur nomen meum Esa. 62. with these men God is continually blasphemed. woe be to you says isaiah that call good evil, and evil good, putting darkness light, and light darkness, isaiah. 5. Ezech. 3. as by ezechiel says almighty God: the Priests have contemned my law and have polluted my Sanctuary. Also O see the Prophet does say: the bread that they do offer is full of mourning▪ and all that cat there of shallbe defiled. We may see how they contemn all that blessed fathers, holy Martyrs and Saints have decreed: they disobey all that have been virtuous and good in Christ's catholic church. As now of late they have invented a new way to make Bishops & Priests, and a manor of service and ministration, that Saint Augustine never knew. Saint Edmund, Lanfranc, Saint Anselme, nor never one Bishop of Canturburie, saving only Crammer, who forsook his profession as Apostata: so that they must needs condemn all the Bishops in Canturbury, but Crammer, and he that now is, all the Bishops in york saving Holgate and he that now is: although 9 Saint wil●●●d, Saint willyam have been taken for saints and were bishops in york. In Cou●ntree and Lichfelde. Saint Chad was Bishop and many blessed Bishops. And he that is Bishop now, can find not any one that was made as he is, nor of his religion. Therefore he must prove, all bishops of Lichfelde were deceived, walked in biyndnes and ignorance: or else he that now is, must needs be deceived and be in blindness. In Duresine have been many good fathers, but he that is now Bishop, can not find any one Predecessor in that see that was of his religion, and made Bishop after such fort as he was: so that he that now is must take in hand to condemn all the Bishops afore him, that they were in ignorance and blindness, or else they will come to his condemnation at the day of judgement. And this in all bishoprics in England, some can find one, and some none, that ever was of their religion. What arrogancy may be thought in those men that will take in hand to contemn so many blessed fathers, all to be in blindness? But now they say, they have found a light and reform religion according to the primitive Church. Then seeing they reform religion so well (as they say) it were meet as they forsake all the religion that their predecessors used, as Mass, Matins, ministration of 10 sacraments: that they should also forsake houses, ●arkes, lands, and revenues that their predecessors had, and go from place to place for God's sake and preach, and th●n were some liklyhode of reformation: or else it may be called rather a deformation, than a reformation. In Christ's Church has ever been a succession of Bishops from the Apostles time to this day, in every see. And Tertullian says: if in any see there be a Bishop that walks not in his father's steps, he is to be counted a bastard, and no true inheritor in Christ's Church. Saint Cyrpian does 11 say: they that be made Bishops out of the order of the Church, and not by tradition and ordinance of the Apostles, coming by succession from time to time, are not Bishops by the will of god: ●ut thieves and murderers coming to kill the flock of Christ with heresy and lies. And where the said Preacher does affirm greater matters, than the brinning of Paul's to have chanced in time of superstition and ignorance (as the Church of Paul's was ●rent in the first year of Steven, and the steeple of Paul's set on fire by lyghtninge in the 12 time of king Henry the vi.) they that count that to be the time of superstition and ignorance, when God was served devoutly night and day, the people lived in the fear of god every one in his vocation, without reasoning & contention of matters of religion, but referred all such things to learned men in general counsels and universities, there to be disputed: then was the commandments of God, and virtue, expressed in living, now all is in talk and nothing in living: then was prayer, now is prating: then was virtue, and now is vice: then was building up of Churches, houses of religion, and hospitals (where prayer was had night and day, hospitality kept and the poor relieved) now is pulling down and destroying such houses, where God should be served, hospitality kept, and the poor relieved: by means whereof God's glory is destroyed, and the comen wealth impoverished: then was plenty of all things, now is scarcenesss of all things: therefore Operibus credit, the fruit will show whether then was superstition and ignorance Osee or now in these days. Forther: where the true word of god is taught, the holy ghost does so work there with, that virtue does increase: but as the Prophet sais, sicut populus ita & Sacerdos, as the people be, so God sends them Priests. Hier. 8. Hier. 1. Apprehenderunt mendacium & noluerunt reverti, the people have apprehended a lie and will not come back, but trust in lying Sermons which will not profit them, as almighty God says by isaiah. 2. his Prophet Heir. thinking they have done well because they have done these abominations says isaiah. 6 God by his Prophet Hieremi: so as the Priests be, so be the people: blinded in heresy, as God says by his Prophet isaiah: that their hearts do not understand, their eyes do not see, their ears be stopped for hearing the truth: so that this may well be called the time of superstition and ignorance, calling darkness light, and light darkness, that which is evil good, and good evil. And for the brinning of Paul's Church which he speaks of was ●● in time of civil war, and not destroyed by thandes of God as it was at this time. Whosoever reads the Chronicles shall perceive that and this be not like: Therefore beware of false Prophets and Preachers which come with fair words in their mouths of the Gospel, but mark the fruits that comes of their preaching: how they have set the people in such case that no prayer is used, no fasting little alms deeds, all liberty used. What disobedience children be in against their parents, how untrusty servants be, what swearing and blaspheming of God is used of all people? what theft, whoredom, craft, subtlety and deceit: these be fruits that come of this new fanglet doctrine. Therefore return back again to the steps of good fathers afore us: be not carried away as S. Paul says with a strange and diverse doctrine, embrace the religion and faith taught in Christ's Church from time to time continually, and frame your living accordingly, or else God's 14 vengeance hangs over your heads, ready suddenly to fall upon you: so says the Scripture and let this token of brinninge of Paul's be an example and token of a greater plague to follow except ye amend. A CONFUTATION OF AN Addition, with an Appologye written and east in the streets of West Chester, against the causes of burnyug Paul's Church in London: which causes, the reverend Bishop of Duresme declared at Paul's Cross ●. Junii. 1561. OUr Saviour Christ when the Devil spoke the truth plainly, did not confute or gain say it: but when he did it frowardly, Christ rebuked him sharply. As when the devil said: jesus of Nazareth, what Luc. 4 have we to do with thee, art thou comen to destroy us? I know that thou art the holy one of god. He did not refuse nor deny that truth which he spoke: but when the devil tempted him, to throw himself down from the Pinnacle of the Temple, be rebuked him quickly, because he alleged the true scripture maliciously. So it is Math. 4 Truth must be truly uttered. not sufficient to do a good deed barely, or speak the truth only, except it be done rightly, & with such circumstances, as be necessarily required to make it good: as that it be from the heart, and for God's cause willingly. etc. In like manner where this scavenger sweping the streets with his books (as a fitten broom and officer thereto) has spoken the truth, not truly (because it is for an evil purpose, and frowardly) I shall pass over it with silence: but where he follows his master, the father of lies, in falsifying the truth, or racking the Scripture subtly, I shall by god's grace let the world see his juggling, and by truth truly uttered, disclose his shameless lying. The first examples that he brings, declaring how god does justly plague the obstinate sinners, that will not repent after many warnings given, are true all: but being alleged to bring us back to Popery, and for another purpose than God our Lord has taught them, they be craftily misused, and ye see whose footsteps be followed. And as he uses them to persuade us to superstition: so they may, and aught to be used specially, for maintaining true religion. The Rhetoricians teach, that such kind of beginnings as may be applied to two contrary parts, are faulty. Therefore seeing I may use the self same reasons and words, that he ha●s from the beginning hitherto, to train us to love and embrace our godly reformed religion, he can not much crack of his wisely placed examples or reasons. But I will not stick with him in such small points as these, although they be faults: but I will join with him in matters of weight and those thief points of religion which he has touched, and we differ from him and his sort in them. committing the rule and government of 1 his Church to the Bishops. etc. THe first is concerning th'authority and government given to Bishops over God's Church: wherein his words are not so untrue, as they contain a false doctrine and meaning in them. If ye think that I to boldly enter to judge his meaning, confer these words with such as follow in his own writing (wherein untruly he claims those privileges to his Bishops which neither he nor they are able to justify) and there at large ye shall easily perceive what he means by these few words here. But I will follow him where away he leads me, and because he does here but briefly touch it I shall likewise shortly pass over it, and more thoroughly search it, where he does more at large press it. In the beginning of their late revived tyranny, and afore they had obtained their long desired authority to ragne over Kings and Princes, it was my chance to talk with one of their stoutest Champions and of those that he calls the godly Bishops in prison. Among sundry things that were to be redressed in talk as he thought, he took this self same matter first and said it was not fit for any temporal officer to sit as judge on any Priest or spiritual What authority Bishops have over the Church. man, specially in any spiritual matter. For the same cause began Tho. Beket to rebel against his Prince: not suffering his Priests to be punished for their murders & robberies and now like good children they follow his steps. I asked why? for the laws were then as they be now: and both very well that justices in their sessions and Assizes might and should inquire who than offended the civil laws and the order of religion established, whether he were Priest or other: he answered that in the xx. of the Acts of Thappostles it was plain that God had set the Bishops to govern the Church. I said that was another kind of government that Saint Paul there grants to Bishops, and differs from that which kings or Princes claim and aught to have. No says he mark the words, and it is ad regendum Ecclesiam & regere regum est, therefore Bishops have authority to rule as kings. No said I, if ye will be judged by the word, the Greek word must be judge in this case: For in Greek it was first written and spoken, & there will appear an other kind of government, far divers from that which belongs to Princes, the Greek word in that place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which signifies, to feed, as the shepherd feeds his sheep, and yet not without all government or authority, but only such a simple kind of rule and authority as shepherds have over their flock. If ye will confer one place of the scripture with another where this word is red or found (which is the best kind of interpreting the Scripture rightly, as S. Austin teaches) and see what kind of government it signifies there, than this place shall more easily be understand. Feed the flock that is among you, sais i Pet. 5. Saint Peter. Feed my sheep says our saviour Christ to Peter. Where, & in other joan. 21 like places also, the same Greek word that is commonly translated in the Acts regere to rule, is put and signifies as ye ●s to feed. The same word is applied also to Math. 2. our saviour Christ in the Gospel, where is declared plainly, what kind of authority it signifies. Thou Bethleem in the land of juda, thou art not the least of the Princes of juda: for out of thee, shall joan. 10 there come to me a Prince, that shall rule or feed my people Israel. Also I am the good shepherd says christ: where likewise is the same Greek word placed. Than if Christ our Lord had any temporal jurisdiction, or these other places, using the same Greek word contain any such thing: they might have some appearance to claim their usurped authority: else it is not probable to give the same word in that place alone that meaning contrary to so many other places having the self same word. Nay further to say: did not our Lord and Master jesus Christ refuse this wordly authority himself when it was offered unto him, and the one brother desired him to divide the inheritance betwixt him and his other brother: he would not but said: Luk. xii. who appointed me a divider betwixt you: as though he should say. It is not my calling nor belongs to me, his kingdom was not of this world: but he came to teach his father's will, likewise he taught his Apostles not to challenge this superiority, saying: the Princes of Luke ●xii the people have rule over them, but it shall not be so among you: but he that would be the greatest, shallbe the least, that they might follow his steps truly. But the manifest place where the proper signification of this word appears, Ephe. 4. is in Paul: Where he reckons what officers God has set in his Church, and says: first he set some Apostles, other Prophets, some evangelists, other shepherds and teachers. These shepherds (which are noted there, by the same word that they claim their authority by) are placed by S. Paul, almost the lowest officers in God's Church: than much more they can not have the highest room in the common wealth and Church both. I know the Greek poets attribute this word to kings, but I trust they build not on heathen men's writings, and yet that name there is given them, for their fatherly love toward their Subjects: rather than their royal authority. But compare them with shepherds that keep our sheep in deed, of whom they have their name, and easily their nature, property, office, and authority shallbe spied, God's people are called oft in the Scripture, sheep (as we thy people Psa. 79. & the sheep of thy pasture will praise thee) and their teachers are called shepherds: because the one should in living follow the simplicity and obedience of sheep, and the other, the careful pains and diligence of shepherds in feeding, healing, relieving, guiding, correcting. etc. Look than what temporal authority the shepherd has over his sheep: and the same spiritual power have the bishops over the Church. The good shepherd will not let his sheep feed in hurtful and roating pastures, but will remove them to good feeding grounds: No more will God's good shepeherbes let God's people and his brethren be poisoned with false doctrines, but by his authority root out and confute them. The true shepherd if he see the wolf or fox come to devour the flock, he will watch and defend the fold: so should the good Bishop by his office. The good shepherd will save the scabbed sheep, bring home the stray, and feed the weaks and hungry: so will the good Bishop according to his duty. The good shepherd if his sheep be unruly, will set his dog to pull him down and tame him: if any can not be healed, he will cut it of, and kill it, for infecting the rest: so will Gods good Bishop with the threatenings of God's vengeance, pull down the unbridled stomachs of the people, make them to tremble and quake at God's judgements, and if any can not be reclaimed, he will cut him of by excommunication, separate him from the fellowship of god's people, not suffer him to communicate the lords Supper, which is the band of brotherly love, and forbid all good folk his company, that through such shame he may be brought to knowledge his fault & amend, that he may joyfully be received as a brother in the company and fellowship of God's people again, and communicate with them in prayer, doctrine, discipline, and sacraments as afore. In these points the authority of Bishops is so great, that it extends to Prince, pope, & prelate, & none is exempt, but as they be subject to God's word, sacraments and doctrine, so must they obey Gods true minister and discipline. As for example, the good Bishop Ambrose did sharply correct and excommunicate the Emperor Theodosius for a rash murder done by his commandment, and whether he is more praise worthy that would or durst rebuke and excommunicate so mighty a Prince: or the good Emperor that willingly submitted himself, and obeyed his correction, it may be doubted, the power and authority than of Bishops is spiritual, belonging to man's soul as their office and ministry is, and it stands chiefly in these two points: in doctrine and discipline. As the temporal officer in the comen wealth has not the sword committed to him in vain, but to defend the good, and punish the evil: to smite the enemy, and save the subject, to prison the froward, and lose the guiltless: so has gods minister in his Church full power and authority to teach sound doctrine and confut the false, to beat down haughty minds, and raise the weak, to bind & lose the conscience by virtue of God's word, to throw into hell the obstinate, or lift into heaven the penitent, to cast out of God's Church, and receive again such as he rightly judges by the Scriptures meet for mercy or justice. And as Saint Peter calls Christ our lord the shepherd and Bishop of our souls: so those Bishops that follow Christ will challenge no more authority to them, than their Master Christ had. I am sure this pleases him well to hear, specially of my mouth, that such spiritual authority is given to spiritual ministers to execute on all sorts of people: for as they bely us in other things, saying: we teach false doctrine, and move the people to sin, so they say that in denying them their usurped authority, we take from them, that which is due to them. Yet in granting thus much unto them, I mean as they teach (that Priests and bishops have this power of themselves, or when they be greased with the Pope's oil, that they may execute it when and on whom it pleases them) but that God works it by them, as his wisdom thinks good, when they use them as he appointed them. For as the judge or pursavant that brings the kings pardon to save a thief on the gallows, is but the Prince's servant, and not the chief Saviour and deliverer of the condemned, so in this absolving and raising up the sinful clogged conscience, the chief praise and work is gods, and the Bishop or minister is but God's servant, going his message by his word and commandment to save and lose them whom it pleases God to offer this grace unto. But me think I hear him say: If Bishops in temporal causes have not this authority, why sit they so oft by commission now under the gospel in temporal matters. In deed forsomuch as they sit by commission, it proves that it belongs not to their office, as appointed by god, but in that they serve the Prince as they be bounden. Who wills and commands them by Commission to serve in such place and tyme. The Bishops office is chief taught in the scripture by the holy ghost: and from him he receives his Commission, and is not invented by Pope or man. If ye compare together Saint Paul's Bishop described in Timothe and Ti●us, with such toys as the Pope's Prelates are ordained to play and feed the people withal: they are as like as black and white. Saint Paul's bishop is in the first place licenced to mary, the Popes are forbidden wives, and allowed whores for money. Saint Paul's Bishop must preach: the Popes think it shame to stand in the Pulpit. Saint Paul wills his Bishop to have his children obedient with all reverence: the popish priests Children sit by other men's fires, and brought up most wanton. The Pope has commanded his Bishops to christian bells and ships, to hallow Mitres and staves, rings, Church yards, Altars, Superaltares, albes, vestiments, Chalices, corporas, Palms, ashes, candles, water, fire, bread, oil, cream, flowers, strips, sword, crowns, fingers. etc. This is their holle life, and yet not one such word appointed them by God in Scripture. What is this, but to forsake God's ordinance, and follow their own devices, to prefer man and his doings, to the wisdom of the holy ghost. When he has done all these things, he may say, he has served bis master the Pope, and done his commandment, but not one thing that God bids him. Yet remains one doubt unanswered in these few words when he says, that the government of the Church was committed to bishops, as though they bade received a larger & higher commission from god, of doctrine & discipline than other lawer priests or ministers have and thereby might challenge a greater prerogative. But this is to be understand that the Privileges and superiorites which bishops have above other ministers, are rather granted by man for maintaining of better order and quietness in comen wealths, then commanded by God in his word. Ministers have better knowledge and utterance some than other, but their ministry is of equal dignity. God's commission and commandment is like, and indifferent to all, Priest, Bishop, Archbishop, Prelate, by what name so ever he be called: go and teach baptizing in the name of Mar. xvi. joan xx. the father, the Son, and the holy ghost. And again whose sins so ever ye forgive, they are forgiven, and whatsoever ye lose in earth, it is loosed in Act. xx. heaven. etc. Likewise the lords supper by whom soever being lawfully called, it be ministered: it is of like strength, power and holiness, Saint Paul calls the Elders of Ephesus together, and says, the holy ghost made them Bishops to rule the Church of god, he writes also to the Bishops of Philippos, meaning the Ministers: for neither Ephesus nor Philippos were so great towns, but one little. Bishopric is a greater compass of ground, than they needed not many Bishops, therefore this diversity of absolving sins, invented by idle brains, that a simple Priest may absolve some small ones, other greater belong to the Bishop, Tharchbishop claims an other higher sort, the rest and foulest sort, pertain to Popes and Cardinals, as the fathers & maintainers of them: these I say are so foolish & childish to believe, that I think it not needful to speak of them, they minister authority of like power, all are not grounded on God's word, & therefore must needs be untrue, and not to be credited because our faith hangs only on the holy scripture, greedy covetousness to enrich themselves, has invented these as also the rest of their superstition which they term religion. Saint jerom in his commentary on the. i Chapter ad Tit says: that a bishop and a Priest is all one, and in his epistle ad Euagrium, he says: that the Bishop where so ever he be, he is of the same power and Priesthood. Rome makes him not better, nor England makes him worse. A Bishop is a name of office, labour, and pains, rather than of dignity, ease, wealth, or idleness. The word Episcopus is Greek, and signifies a Scoutwatche, an overloker or Spy: because he should ever be watching and warning, that the devil our enemy do not enter to spoil or destroy. And as in war, the watchmen, Scouts, or Spies, if they fall on sleep or be negligent, they betray their fellows, and deserve death? so in God's Church, if the Bishops watch not diligently, and save their sheep, God has pronounced sentens of death against them by his Prophet. I made thee a watch man to the house of Israel says the Lord: thou shall hear the word of my mouth, and declare it them from me. If I say to the wicked, thou wicked, thou shalt die, and thou wilt not warn him to take Ezech. 33 heed to his way, he shall die in his wickedness, but his blood I will require of thee. But I think the holy Bishops he cracks so much of, have their calling of the dutch name, that signifies bits sheep: rather than of the Greek, that teaches to save sheep by his painful diligence. If they were not to much blinded in their own foolishness, they might see in the last subsidy granted in the time of their own reign, that they grant those to be their betters, & above them, from whence they receive their authority. The Parliament gives them and their Collectors, power to suspend deprive, and interdict any Priest that pays not the subsidy: In that doing they grant the Parliament to be above them, & from it to receive their power. Yea further to let them see how they be contrary to themselves, they give a lay man (as most part of their Collectors were) power, to interdict, suspend and absolve a Priest: which both be contrary to their own doctrine. I had not thought to have said so much on these his few words, and yet much more hangs on this their opinion of claming their usurped power above Princes and other ministers. For if this their opinion were true, that god gave them such authority over his Church as they claim, it might be said on them, as the Poet sais, Ouem lupo comisisti: that God had appointed wolves to keep his sheep. There Saint james being bishop, and there said Mass. ALas poor Mass that has no better a ground work to be built on than false lies, and so unlearned a Proctor to speak for it. I pray you who helped Saint james at Mass, who hallowed his Corporas, Superaltare, Chalice, vestiments, etc. Who was deacon and Subdeacon to read the Epistle and Gospel, who rang to the sacring and served the pax: for I am as sure it was a solemn feast, and that these things were done, as he is that S. james said mass. He that told you the one, could have told you the other as well as this, if he had lust, and ye say your Mass can not be said without these trinkettes. I pray you what Mass was it? began it with a great R. of Requiem, or Scala coeli, or resurrexi: For the plague, or murrion of beasts? part of a trental, or for all christian souls? if ye will have us to believe it ye must tell us some more. I pray you also which Saint james was it, for we read of divers of that name, both in the Scripture, and other histories living at that time. It is not enough to say, so it is: but ye must prove it, if ye will be believed. I pray you whose mass as they term it used he, and of whose making was it? Chrisostomes' or Basils', Gregory's or Ambrose, or that which bears his own name of Saint james? what language spoke he? Hebrew, Greek, or Latin? these things must be proved afore your Latin popish patched Mass, by so many Popes in so many years, or it was brought to his perfection, can be proved. Do they think that beccaus● my Lord Bishop, Master Doctor, or such Scavingers, and corner creepers, as thi● Champion is, say it is so, and deceive th● people with lies privily in corners, tha●● none dare say against it openly, but al●● their sayings must be believed: I do no●● take them to be of that authority or credit. But I will not stand with him in all these narrow points, although I could keep him much play in so doing. I agree that james brother of our Lord, was Bishop there at jerusalem as the ancient writers testify: but that he said or did any thing like the popish ●louted Latin mass, that I utterly deny. For that the church, altar, Superaltare, vesstiments, chalice. etc. should be hallowed afore they could have mass said in them, on them, or with them, it is plain written in their own law, de consecra distincto i when they have proved that S. james had these hallowed, how and by whom they were hallowed, than I will believe he said their foolish mass, and not afore: for their mass can not be done without them. Also if they will be believed, they must declare what order of mass he used, was it Chrisostomes', Basils', Justin's, ●ertulians, Augustine's, Dionysius, Isidorus, Gregory's, Rabanus, the Romans, or whose else? Surely all these were unborn many years after Saint james died, that it could not be theirs, why (I am sure) some will say is there so many divers sorts of so many holy fathers to minister the lords supper, and our holy Bishops of late have burned so many innocentes that would not use their only one disordert order of massing, as though all other were heretical and schismatical (as they term it) but that only one which they have devised, disguised and misused: yea surely these diversities all be printed and to be had with many more godly ones, and therefore they can not deny it: and because they be printed, I will not stand to rehearse them holly, for it were infinite. There is yet an other liturgy in Print, (which word they call and vnlearnedly● translate ever a Mass) bearing the name of Saint james, but even in their late raging time of madness, when they had gotten certain copies of these Greek liturgies, or ministering the lords supper, thinking to have printed them, and that it would have stablished their doings: when in trial and translating them they see it fall out otherways and to make against them, they let it alone, and suppressed it: like as the same holy father and Cardinal first printed his book that he wrote against king Henry the eight, to please the Pope withal, and to stir Themperor to war against England, for falling from Popery, and after his conscience accusing him to have done amiss, he burned all the books he could come by, and yet now they be commonly sold to his shame as these Liturgies be to theirs. All these orders of ministering the Communion differ from their Pope holy relic, their Latin mass in the chiefest points: that is that the Priest prays not alone, nor in a strange language, eats not, nor drinks up all alone, nor receives it for other: sells it not for money, nor sweeps the Pope's scalding house, his purgatory with it: but the people pray with him in their mother tongue, receive with him for the comfort of their own souls, and not for pocky pigs, scalled horse, nor scabbed sheep, neither making trentals or merchandise of it, but in remembrance of Christ's death, who died for them. But that Saint james never said the popish mass (as they would father it on him) the Pope himself grants. Pope Gregory the first (called the great for his great holiness and learning, in Epistula lib. 7. C●▪ 63. comparison of the rest) says that the Apostles consecrated the host only, with the lords prayer when they ministered. Than Saint james if he ministered an●e thing at all there even by the Pope's confession never said their latin Mass, nor any thing like it. For that consecration in latin of theirs, has many long other prayers, crossings and blessings, and superstitious Ceremonies as all man see beside the lords prayer. And in that same self Chapter of Gregory, ye shall see other diversities of Ceromonies and prayers there rehearsed, wherein the latin mass differs from the Greek and other. Wherefore it was not thought of old time to so many holy fathers, a wicked thing to have divers orders in ministering the communion, though our bloody butchers will not serve an inch from their father of lies: but burn all that gainsay them. How many toys, crossings, blessings, blowings, knockings, knelinges. bowings, liftings, sighings, houstinges, turnings and half turnings, mockings, mowings, sleepings, and apish playings, soft whisperings, and loud speakings have we to consecrate our own devices with all, or it can be gotten done? Morcover if Saint james should have used our latin canon and privity of the Mass (as they term it) in his consecration or any such like, he should have prayed to himself, and worshipped himself being alive, which were a great absurdity to grant. For the latin canon and previty Saint james never said Mass. of the Mass is full of praying to Saints, and names them particularly: among whom Saint james is one himself. Than Saint james using the Lati● Mass as they say he did, he should hau● prayed to himself: and worshipped himself being alive: which I think when they advise themselves better, they will not grant to be true, nor meet to be done: and with such wicked foolishness I trust they will not burden Saint james withal. Furthermore it skills much what language Saint james used: for our holy Bishops think it not meet that their holy relics should be uttered in our english tongue. Saint Paul says, be had rather speak five words that he i Cor. 14. understands, and to teach other, than ten thousand in a strange tongue, our Prelates say, nay. None will prepare himself to war, except he understand what the trumpet blows: no more can any learn his duty to God, if he understand not the thing that is taught, and the language. Our Prelates says that blind ignorance is the mother of devotion: but Christ says: ye err because ye know not the Scripture, Than ignorance is the cause of error. By like God either understands not english, or else he is partial, and loves not our english tongue so well as the latin: and yet to speak or understand divers languages is the gift of the holy ghost. surely if the holy ghost, give the grace to speak and understand divers languages, God can not bate them that use any of them, nor disallow the gifts of the holy ghost in any man. We read (for they be turned into latin and printed) that other Countries have used of old tinie, and yet do at this day their own language in ministering the lords supper. Why than may not England do the same? What fault have we made more than other? Chrisostomes' order of the Communion Basils', and that which bears the name of Saint james, were written in the Greek, which the people understood, and answered in the same language. The Syrians, Athiopians, Armenians, Moscovites, and the dominion of Prestor joan do at this day and ever did use their own language when they ministered, and out of them are turned latin that easily it may be seen how we differ. The good Christian Emperor justinian commands plainly in his civil laws. Novel constitut 124. and. 126. that all things should be done in the Churches in those languages which were known in the Countries, and also that the words of baptism and the lords supper should be spoken in a loud voice, that thereby the devotion of the hearers might be stirred up: which all (although they were written a thousand years sins) our holy Papists deny and say it was never done, nor aught to be done, nor that Princes have any such authority to command or meddle in. Pope Pius the second bears witness aeneas syluius Pisto● Boeica. Ca 13. that the slavons when they made suit to minister in their own tongue, and the Pope made curtsy to grant it, a voice was heard from heaven, that every spirit and language should praise God, and so it was granted them to use their own language. The popish kind of marriage although the rest was latin, yet the best part was English. I N. take thee N. to my wedded wife. etc. I N. take thee N. to my wedded husband. etc. If this was well, why not the rest also. If in making promises we use that language which we understand, why should we not do it to understand what God commands us? Is a promise to man more to be considered than that which is made to God? If these things should be denied, they be in Print, that every man may read, and therefore I will not stand long in rehearsing of them: Are these tongues more holy than ours, that the holy mysteries may be used in them and not in ours: I leave out the Boemians and Waldenses, which have used to communicate in their own language many (though not all) these. C C C years. The Germans, the Italians, and the French I pass over because it is not old. But these Countries they will say, are in the East part of the world, and parts of the Greek Church, which never was subject to their holy father the Pope, and in these things they do err, but the west Church (worshipping the Pope) would never suffer any such thing. In thus saying they prove the Pope to be worse than the Turk, Presster joan, the Sophi, or any Heathen Prince that will not suffer God's people to worship their God in their own language as they do. It is great marvel to me why our holy Prelates will not have the people to pray in English seeing the common rude sort and altogether unlearned in all the far north parts of the Realm, even the borders: have ever used the lords prayer, the articles of our faith, and ten commandments, and yet do in English metre differing nothing from the true sense of the scripture. They never learned them in latin, and can not nor will not learn that they understand not. surely Gods wisdom in their rude simplicity, does confound these proud Prelates wicked Popery. Yet is there remaining one of the foulest lies that is commonly red or written in the Pope's testament, the decrees whereon they build their faith: which if this proctor and all his partakers can prove to be true, I will say with them: It is written de consecra distincto. i ca jacobus that Saint james the brother of our lord, bishop of jerusalem, and Eusebius bishop of Cesaria made their mass. If this have any likeness of a truth in it, let the world judge. Saint james was bishop of jerusalem and there lived continually, not wandering into other countries, as other Apostles did, but there suffered martyrdom: being thrown down from the pinnacle of the Temple, where a Fuller smote out his brains, with a club. In jerusalem then their natural speech was Hebrew, and the prayers that they used in the Temple were only the Scriptures, and in the Hebrew tongue, as the jews do to this day, in their synagogues: (wherein they prove themselves better than the Papists, which in their Churches have few prayers of the Scripture, but many foolish ones devised of their own brain, and in a language that the people understand not.) Therefore when they have proved that the Latin tongue was used in jerusalem, or that Saint james prayed in Latin (although I doubt not but he had the gift of tongues as well as other Apostles had) I shall than believe them. The order of the Communion which is abroad in the name of saint james is in Greek: but that he wrote or spoke latin in Jerusalem, there is no probability in it. And if he made our latin mass than, that should be used now through out the world, why would he make another in Greek so far unlike to it? both can not be true that he made one in Greek, and another in latin, so far unlike one to the other. Afterward the gloose upon this text of the Pope's decree, afore rehearsed de consecra distincto. i. says: that Saint james made the Canon of the mass, and Eusebius added other pieces to it afterward: but beside that inconvenience which I spoke of afore (that Saint james than should pray to himself, if that were true) a greater untruth would follow, that is to pray to Saints, that were unborn, some C. some CC. some. CCC. year after and more: as to transverse, Cornelius, Laurence, Chrisogonus, Damianus, which and such like women as Luce, Agnes, Cecili. etc. are put in their Canon, or privity of their latin mass. Is this like that Saint james a saint himself would pray to a saint (if they were saints) that was yet unborn so many years after his death. But it may be thought that they knew these things to be so foolish that if they were openly red and understand, they would be laughed at & despised, & therefore they enjoin their ●haplaynes to speak softly when they ●ay these things that none should hear them what they say. If it were good, it were no danger in letting it be heard, for it would make them good that heard it (for faith comes by hearing) though their opinion is that it would be despised. But surely hearing is the way to make men good. Yet follows a greater inconvenience if this Pope's decree were true. For as the gloze there says, that Saint james made their Canon, so it says that Eusebius which lived (as he says) under the Emperor julianus Apostata, should make the rest. How can their great relic the mass than be. M. D. year old, as they crack it to be. This counsel of of the Apostles where Saint james said mass (as this Proctor says) was about l. year after Christ our lord was borne, and not full. xx. years after he was crucified (as many histories do testify) but Eusebius lived under julian Themperor CCCix. year after the birth of our saviour Christ: & now sins Christ's birth, it is. M. D. lxii. Than take Ccclx out of M. D. lxii. and so remains but. M. CCii So by their own account they lie Ccclx year in the ancienty of their mass. But yet a greater lie, Eusebius was a Grecian and never wrote in Latin, that any history makes mention of: how than wrote he their latin mass? Yea where Gregory Bishop of Ro. in the Epistle afore alleged says: that one Scholasticus made the prayers of their Canon, how can this be true that Saint james made Lib. Epistula. 7, Ca 63. it? dare they deny that which the holiest of the Popes their fathers, sais is so. But because they charge us with contrarietes and diversities of opinions, and are most in that fault themselves. I will yet let them see more where in they differ among themselves: Isidorus lib. i de origine officiorum Ca v. as Faber alleges him, joan Faber de missa ver ●ger. says that Saint Peter ordained first the order of the Mass or prayers, with which the consecration is made, and that the holle world followed the same order, and this was done by Peter at Antioch as the same joan Faber sais Than how is that true that saint james and Eusebius made it at jerusalem? nay how can any of these sayings agree with Platina one of the Pope's sworn men which affirms, that Pope Sixtus appointed the Sanctus to be song. Gregory the Kirieeleeson: Telesphorus, Gloria in excelsis: jerom the Epistle and Gospel. Leo the censing: Innocentius. i. the pax. Sergius the Agnus. etc. which all lived a great sort of years a sunder, and from the first to the last, afore it could be patched together, it was six hundredth year. For Gregory was Pope six hundredth year after Christ was borne. Other sorts of reckoning there be, which Pope added which part to the Mass, and they agree not on the names, but in the number of years there is no great difference: For it was seven hundredth year after Christ afore they had perfectly patched it together, and brought it in estimation as appears by these reckonings. Where is now their. M. D. year they crack so much on? when they have learned to speak the truth, and agree among themselves: they may better blame other that do not. I will not lay all their lies and disagreeinges to their charge, for it were to long, but when they have answered these, than they shall have more. In the mean time these are sufficient to let them see that have eyes, and be not wilfully blind, how vain their bragging lies be when they crack that their superstition which they term their religion, is so old: & that the contrary was never herds of unto now a few years past. There is another sutteller sort of Papists, and when they see these things to be so foolish, that they have no good ground work, nor able to be defended, they say, that Christ himself said the first mass: and yet that is as untrue as the rest. For the reasons that I made against the canon of S. james (as they call it) the same may more justly be applied for our Saviour Christ. I am sure they will not say that he eat all alone, nor prayed to any saints, nor what kind of mass it was, they are not able to show, and prove it so to be. I grant, and most true it is: that our Saviour Christ instituted the holy communion, or the lords supper (as saint Paul calls it) but for any thing done by him to prove their mass I utterly deny. In his lass supper be sacrificed not for the quick and the dead as they do in their mass: but that sacrifice was offered by himself in his own body & bloodshed on the cross, on good friday, the next day after that he instituted his holy supper, the night afore, and bad them do that in remembrance of him unto his coming again. This is that which we desire all to follow: this is that, which condemns their mass: this is that, which we would have all to eat and drink of that bread and cup with the minister, as he did with his Apostles, and as Saint Paul wills the Corinthians to do: and not one Priest to stand lifting it over his head to be worshipped, & the people to stand gazing at it, and be content with looking at it: & when they receive to take both the bread and the cup, and not to rob God's people of the one half of his supper, the blood of our Saviour Christ, which he shed for the lay people, as well as for Priests: and bad them drink it, as well as the Priests: for he loved them, and died for them as well as for the Priests. And Priests can no more save themselves, than they can, but have the same saviour that they have, and must go to heaven the same way that they do. And because they crack so proudly of the ancienty of their mass, let me see in what ancient writer they read of it or find the word written. I know they would feign have the word to be Hebrew: but if it be so, it rather makes against them, than with them. For if it Mass. be a sacrifice of the jews, than it is taken away by our saviour Christ, and fulfilled by him, as all other sacrifices of Moses be▪ or else they be jews using those sacrifices, which god forbade to use at these days after the coming of christ▪ th'apostle to the hebrews says, that if the priesthood be taken away and translate to another sort, than the law is taken Hebre. 7. away to: but the Priesthood of Aaron is taken away and all his sacrifices (or else Christ is comen in vain) why than the law of sacrificing must be taken away to, as Thapostle there says. If they consider the nature of the Hebrew word, they would not strive so much about it. They glory much that the name of their mass is Missah in Hebrew, and should be written deutero 16 & thereof should Missa come in latin, or else the Hebrew name to remain still. The word Missah signifies a free will gift that a man offers willingly unto the lord: and not only that which the Priests offer of themselves, but also which any other man freely brings to be offered, Therefore if this word or place make for them, it proves that all manner of men may say Mass: For every man may willingly bring what he lust to offer: and than Priests have spun a fair thread in alleging this against themselves, and proving that every man may say their mass. But the word signifies also a lifting up, as some do take it, and therefore they prove their elevation by it. Thus they be driven to hard shifts, that they can not well tell what to make of it. They are well content with either signification or both, if they might keep it, for the one bids men bring, and they would gladly take: the other to life up as a sacrifice, and that maynetaynes their state. Read the place, and than judge the meaning. Thou shalt keep the holy day of weeks, sais Moses (that is Witsonday. seven. weeks after Easter) and Deut. 1●. thou shalt bring a gift of thine own fre● will, according to thy power as the lord has blessed thee with much or little. This free gift is called Missah, and the people must give it: than if it make any thing for mass, it makes also that the people should say mass: for they bring e●ery one this gift as they be able. The Priests say not mass freely but for money, and therefore it can not be called a ●rewil gift on their part. But because they are delighted with gifts, and will not say mass freely, they rather ground themselves hereon, that they may not only sell, but raise the price of them, and ●ift it high over their heads, They may speak well of the Gospel if they would ●r had any good natures in them. For their Mass was never so honoured, nor ●t so great a price as the gospelers have made it, at a hundredth marks, where they will sell it for a groat, and God forbid that ever it be better cheap. Surely if it be so good (as they report it to be) it is to good cheap yet, and they with selling so good cheap, have brought it out of estimation. A good thing can not be to dear: and surely he that will lie broiling in purgatory for sparing. i d. a groat, or x. s. for a trental, he has few friends: & if he be able, to pay it and will not, I will never be sorry for him, though he lie there stil. There is an other Hebrew word called Mas, that signifies a tribute, which may well be applied to it (because they be delighted with ancient names, I shall help them) for it is the greatest tax that ever was laid on the world. All princes heathen & christened laid together, never took such a tribute of the people, as the Pope and his collectors do by mass. For mass Princes have given whole countries, noble men their land, and the people their goods, they have disherited their children, and impoverished themselves to feed the Pope's chaplains & buy masses. Alas dear penny worths, force vile a thing. The Ducthe word Messe helps them well to, which signifies a free mart, or far for all people to resort to with all wares to buy and sell, and with such liberty, that those evil men which dare not, nor may not come near at other times without danger, than may freely go and come without harm, after that the market be● be rung, as they use. So is their mass. What ware so ever is brought for it, it is welcome, they refuse none, wool, bacon, cheese, Freers never refused, and be he never so wicked, it is not denied him, It is a salve for all sores, and heals all wickedness and sorrows that fall either on man or beast. They would feign have it ancient, and therefore they seek the old authors where the word Missa may be found. They allege Ignatius, Clemens, Dionysius, Sozomenus. etc. where they would make men believe it were red. In deed in translating these out of Greek, they use the same word, but he that has red his greeks grammar can soon understand that there is no such word in Greek. Therefore as Thinterpreter does foolyshlye use the word: so foolyshlye they follow and believe him: The word is latin, and is used in no latin writer commonly afore Gregory the first, who lived six hundredth year after Christ, save twice or thrice only in Ambrose in his epistle, and yet he lived. CCCC. year Lib. 5 Epistula. 33. after Christ. Than they have not so great cause to crack of ancienty of the thing, nor of the word, saying neither Hebrew, Greek, nor Latin, can be proved to have such a word in such a signification, the space of four hundredth year after Christ, no nor than neither, for though Ambrose use the word yet it signifies far otherways, as Ambrose order of communion well declares. I will not stand to rehearse the manifold interpretation of the latin word, and what the meaning of it is, lest ye wold● laugh, hereafter if occasion be given by them, I shall more fully entreat of it. One thing I would demand o● master Proctor, and if his answer b● not ready, I am content he ask counsel, so that he answer substantially, that i● may abide trial. Good friday mass, why does it differ from all the year beside? one of these three must needs follow▪ either that one mass only is good, & th● rest nought, or the rest good, and tha● nought, or else (as I am sure he will saye●●oth are good. If both be good, tha● there may be divers sorts of them: I Good Friday's Mass. there may be two divers sorts, and bot● good, why may there not be a third or fourth as good? Why than may not th● order now appointed in English be goo● to? On good friday there is neither Epistle, nor Gospel, Gloria in exelsis, n● Crede, Sanctus, nor Agnus, Canon n● privity, crossing, toying, nor blowing nor their words of consecration, pa● ●or Ite missa est, not so much as Dominus v●bis cuna: but straight after confiteor, he leaps post haste over all, to the Pater noster. Surely if this be good one day it may be used oftener: and this agrees best with that that Gregory says: Thap●stles consecrated only with the lords prayer: and therefore it seems that if any of their masses should be good, that this goes next to the best and simpliest sort, without all curiosity. If they may do all perfectly this day, without their canon, than their canon & privity is not of so great force as they make it to be For sure if this be well on this day, it may be well on other days to, for God is no changeling, nor he commands not one sort of communicating his supper to day and another to morrow, but always such a one which agrees with his word. Their comen answer & solution is known, but it will not serve: they must provide better stucte, or else their doings be foolish. But to make an end of this great controversy for thancienty of their mass, ye shall hear it determined by a miracle from heaven. When there were divers sorts of masses, as they be called, used in latin in divers places, as at Milan and every where almost generally there was used, Saint Ambrose order of Communion which there continues to this day, and Gregory's order was used also in other places: the Pope to determine the matter, would try whether should be allowed through his Dominion (For Gregory's was not used at all in France) and it was thought shame that Ambroses' order being but a Bishop should be preferred to the Popes. Therefore he took either of their mass books as they term them, in an Evening ●aid them on the Altar, locked the Church dodres, and desired god to declare by some miracle whether book should be used generally of all sorts. In the morning Gregory's book leaves were found scattered all the Church over: and Ambroses' lay still: the doors be●nge fast locked all night (as he says:) but wise men may doubt. This miracle master Pope like a wise expounder of dreams says, that as the leaves were forne and blown abroad all the Church over: so should Gregory's book b● used through out the world. For this was done by God, as well their great God Bell, did eat up all the meat● that was set afore him all night as Daniel writes. But that a man may no● be wiser than Mounser Pope, I woul● interpret this great miracle thus: That God was angry with Gregory's book, and therefore rend it in pieces, and scattered it abroad: & the other as good, lay sound untouched, and at the least so to be preferred. This was done by pope Adrian the first more than seven. C. lxxvii. years after Christ, and thus long their holy mass was in controversy afore it was determined. Than it lacks much of M. D. as they untruly and proudly crack. These things are not written by any new men or heretics as it pleases them to term them, but by their own catholic fathers: Durandus and Nauclerus. Yea Polychronic. lib. seven. ca x. writes that the white observant monks use by their profession Saint Ambrose order, and not Gregory's even at these days: wherefore their mass is not general. I would they did make ●n en●● of lying, that we might ●ake an end of reprou●nge them: and ●oth join together in worshipping the ●uing God only, and believing his holy ●ord afore all other. Saint Austin in ● like controversy of religion betwixt ●m & the Manichees prays thus. O great ●nd almighty god & god of all goodness, ●hom we ought to think & believe that ●ou art inviolable, incorruptible, and Retract. i cap. xv. ●●mutable: O triple unity which all the ●●urch does worship, I having expe●ence of thy mercy to ward me, pray ●ee humbly, that thou w●●te not suffer them to differ from me in thy religion, and worship of thee, with whom sins I was a child I have had a most special agreement in fellowship of men. Amen. God grant us all this to pray and diligently endeavour ourselves to seek this unity of religion in worshipping the living God only as he has taught us in his holy word, and no other ways, for his sons sake, our lord and christ, So be it. In England where the faith of christ and true religion was planted about the 3 year of our lord. C. lxxxii. Elutherius Pope, sending Legates to Lucius than king of England, which converted this Realm to the faith, and established true religion in England which continued▪ CC years. As the rest of all their doctrine is founded on the Pope so is this. This is their subtlety to make men belcue that England has ever received the christian fait● & religion from Rome: & therefore we mu● fetch it from thence still: which are bot● most untrue. If nothing else would, this one saying proofs him to be unlearned that thus says: Gildas our country man in his history says, that Britain received the Gospel in the time of Tiberius the Emperor under whom Christ suffered. Does not Tertulian who lived ● the same time of this Pope write in h● book against the jews thus: Thapostles England received no the faith first from Ro. bu●●n Thapostles tyme. are declared in David's Psal. to be the Preachers of Christ. Their sound he says went out in all the earth, and their words unto the roastes of the earth. In whom else have all people believed but in christ which is now comen. Whom have other people believed: the Parthians, the Medes, the Persians, they that dwell in Mesopotania, jury, Cappadocia, Pontus, Asia, Phrigia, Pamphilia, Egypt, and the parts of Libya about Cyrene, the strangers of R▪ the Jews, Proselytes, men of Crete & Arabia: and other people, as now the diverse sorts of the Getes, and many coasts of the Murrians, all the bounders of Spain, diverse nations of France, and the places of the Britanes, which the Romans could never attain to, now are subject to Christ, and the places of Sarmatia, of the Danes, the Germans, the S●ithians, and of many other hid people and provinces, & many Isles unknown to us▪ and which now we can not reckon. In all which places reanes the name of Christ which is now comen: Thus far Tertullian. Mark in how many countries, he says the name of Christ reaned, it was so commonly and well believed: and how among them, he reckons the wildest places of the Britain's to be of the number: and these were christened in his time, who lived in the same Pope Elutherius time. Than it was not Pope Elutherius that first send the christian faith hither, but they had received the Gospel afore he was borne? does not some Chronicles tell that joseph of Arimathia, came hither & preached here? no doubt either he or some Apostle, or scholar of theirs had preached Christ here, and he was received and believed afore this Pope was borne. Beda writes that in his time & almost a thousand year after Christ, here in Britain Ester was kept in the full moon what day in the week so ever it fell on, and not on the sunday after as we do now Wherefore it appears that these Preachers Polychronic. lib. 5. ca 17. came from the east part of the world where it was so used, rather than from Ro. which condemned that use peraventure Elutherius helped to increase it, and send some Preachers hither, but that he was the first, can not be proved: yet would to God the ● would follow that Gospel, religion Laws, and Counsel that Elutherius gave king Lucius. But lets it 〈◊〉 granted them, that Elutherius established religion in England: will 〈◊〉 make any thing for their purpose: red● the Pope's epistle to the King, and than judge. There is great controversy what time this king lived (as appears in Fabians table) and therefore a froward man might doubt, whether any such thing were or not: but I will not deal so precisely with him. In the year from Christ's passion. Clxix. the Lord Elutherius Pope wrote thus to King Lucius King of Elutherius Epistle to king Lucius. Britain, for the correction of the king and his nobles of the Realm of Britain. Ye required of us the Roman laws and the Emperors, to be sent over to you, the which ye would practise and put in ure within your Realm. The Roman laws and the Emperors, we may ever reprove, but the law of God, we may not. Ye have received of late through God's mercy in the Realm of Britain, the law, and saith of christ: ye have with you in the Realm, both the parts of the Scriptures: out of them by God's grace, with the Counsel of your Realm, take ye a law, and by that law (through God's sufferance rule your Kingdom of Britain. For ye ●ee God's Uycarre in your kingdom, according to the saying of the Psalm. etc. O God give thy judgement to the king, and thy righteousness to the kings son. He said not the judgement and righteousness of Themperor, but thy judgement and justice, that is to say of God. The kings sons be the christian people, and folk of the Ream, which be under your government, and live and continue we in peace within your kingdom as the gospel sais: Like as the hen gathers her chickens under her wings, so does the king his people. The people and folk of the Realm of Britain be yours, whom if they be divided, ye ought to gather to concord and peace, to call them to the faith, and law of christ, and to the holy church, to cherish and maintain them, to rule and govern them, and to defend them always from them that would do them wrong, from malicious men and enemies. etc. A king has his name of ruling, and not of having a Realm. Thou shalt be a king while Rex a regendo, non a regno. thou rulest well: but if thou do not, the name of a king shall not remain with thee, and thou shalt lose it, which god forbidden. Thalmighty God grant you so to rule the Rea●me of Britain, that ye may reign with him for ever, whose vicar ye be in the Realm, thus far the Epistle. Mark I pray you what this good Pope grants, and whether he be of this peevish proctors opinion or of his holy Bishops that he cracks so much on. First he wills him not to take the Romans laws to rule his realm by, for they may ever be reproved, but to make laws according to the scripture, which never can justly be gain, said, and by them to rule. Further he calls the king God's vicar twice in this letter: thirdly he says the king ought to call the people to the faith of christ. How can Papists than be disobedient to kings, when they see the Pope grant so much to kings? the Pope calls the king gods vicar: and our Papists deny it, and say the Pope is God's vicar. The Pope bids rule by the Scripture, and refuses his own laws: but our holy bishops say Scriptures make herretikes, and will be subject to no laws but the Romans. Lastly he charges kings to bring the people to the faith: but our spirituality say, kings have nothing ado in Ecclesiastical matters, nor religion. They stick much on ancienty, and the Pope's authority: and yet those godly things which godly ancient Popes have said and decreed, they can not abide, because it takes a way their authority and pride. Platina and Polychronicon write that this Pope decreed that no man should refuse any meat that man eats: if this Pope say true, why have we than commanded upon pain of deadly sin by Papists, so many superstitious kinds of fastings & forbearing meats at certain times. If they be not superstitious (because they would bind the conscience with them and make it sin to break them) let them prove it by the Scripture to be godly. If they be catholics that believe and follow the Pope, why are we called heretics in believing and teaching that which the Pope has written? if they will be called the Pope's darlynges, why do they deny the Pope's writings: If true religion was stablished here by this Pope, why than does this scavinger sweep the streets with contrary doctrine to this Pope, and with false lies. If they would have us believe and honour the Pope, they must first begin theyw selves. Who will think that he gives good counsel & would have men to follow him, which will be the first the will do & teach contrary to his own sayings: these holy Bishops of ours, honour their Pope in suffering for him, that never will thank them, and say, they would have all to do the same: yet they themselves are the first that teach and do contrary to this Pope, and many other of the eldest fort, in all such things as please them: and so they will correct him rather than follow the auncienst and best of them. After that again this land being inhabited with Saxons being paynim. Saint Gregory Pope of Rome about the year of our Lord God. Dxcu. sent 4 Saint Austin and his company, who by their doctrine and virtuous living, planted the faith, and so established a true religion in England: the which saith and religion ever when the people have declined from it, they have felt great calamities as well by the hand of God as by the conquest of the Danes, and after by the normans: and sith the conquest from time to time. As I noted afore, they derive all their religion from Ro. to make men believe that place (which is a sink of all sin and esteemed of none, but them that knows it not) to be the fountain of all godliness. But as I declared afore, that they forsake all the ancient goodness in Rome, so shall I by this Pope's doings to, let the world see if they will, that in mainetayning the Pope in words, by outward appearance they utterly deny him in their deeds: & they only pike out of the filthiest of them, that which may maintain their superstition, pride and tyranny. That the Saxons invaded and obtained this Realm for the sins of the country, it is to plain, but whether Austin planted true religion the Doctors may doubt, and his deeds will prove. It were to long to write all that Galfridus Britanicus in his history wrote about the year of our lord. M. C. L. in the latter end of his viii. book. ca iiii. How the holy learned Bishops withstood the teaching of Austin at his coming into the Realm, and the Pope's authority that send him: but these few words of his are sufficient to declare their mind. In the mean while was Austin send of Gregory, he says, into Britain to preach the word of God, to Thenglysh men, which almost had driven out all christian religion of that part of the I le where they dwelled in Kent: but among some of the Britain's, the faith of christ did yet flourish, and there were. seven. bishops, and an Archbishop, and many holy Prelates and abbeys remaining which taught their flock the right order. At Bangor in one church were MM. monks, which gets their lyninge with their hands: their Abbot was called Dineth. When Austin required of the bishops subjection, Dinoth proved by divers arguments that they ought him none. Than Edelbert King of Kent perceiving that the Britain's disdained to submit themselves to Austin he stirred up the other Saxons kings to fight against Dinoth and his clerks. They gathered a great army, and came to Westchester where Bremael was Mayor. The monks and hermits met him there to pray for the safeguard of their people. Eldefridus The best witstoode Austin the Pope's legate. king of Northumberlande, fought with Bremael, and slew. M. CC. monks, and had many of his own men slain. Than the Dukes of Britain hearing of his cruelty: Blederic Duke of Cornwall, Margadu● Duke of South-Wales. Caduane Duke of North-wales came and fought with him, and slew ten thousand of his men, and about. lrvi. more: and Blederic that was the grand captain was slain there. Thus far says he. First mark here that the chrisstened Britain's would not submit themselves to Austin the Pope's Legate, as they that had fallen from religion did: Secondly that so many monks lived not idle, but wrought for their living: Thirdly note the old practise of Papists, to shed blood cruelly if their superiority● be denied them. Polychronicon lib. v. cap. ix. and Fabian ca Cxix. write all this same in effect, and also further that Austin called a counsel for stablishing his religion, and when the bishops asked Dinoth whether they should go to it or no: he said, they should go and obey him, if he behaved himself lowly like a disciple of Christ. His lowliness they should try, if he would rise and reverence them when they come in to the counsel. But when Austin gave no reverence to them at their coming, they were angry, and went their ways. Among other things mark also the pride of the Ro. Legates, that would not as much as make any kind of courtesy to so many bishops coming to the counsel. Gildas which writing laments this miserable destruction of Britain by bringing in the Sarons, and complains as much of the decay and neglecting of religion as of wicked living, in all sorts of men from the highest to the lowest, to be the cause of this plague of God, and overthrow of the Realm. He sharply rebukes the Kings, but Priests and bishops rather more, than any other sort of men: so that it seams to be a double plague, both in bringing strangers to rule, and strange religion to blind us withal. And because they crack so much of the religion that Austin brought in, ye shall see what he used. There be ●. xi. questions written in the latter end of Gregory's works in latin which Austin being in England desired Gregory Pope of Rome, to write him his mind and opinion in them. The. iii. question is this, which Polichronicon also touches. Lib. v. Ca ix. Why seeing there is but one faith, there be diverse customs of Masses in the Churches: and one custom is in France, and another in Rome. To this Gregory answers that Austin should pike out of the romish Church or the French Church or any other, the best, & use them in England. Mark here I pray you the beginning and ancienty of their mass here in England, and the pat●●inge it together, and beggarly piking it out of all countries, & also that the pope did not condemn those divers kinds of masses as our butchers have, and burned them that gain said it: and than ask my masters that so shamefully lie and proud●ye crack their mass to be M. D. year old, whither these sayings be truly alleged or no. But believe neither me nor them, look your book of Gregory, and judge yourself who Austyn● christening lies. Fabian also writes cap. C. nineteen. and Cxxx that this Austin christened the people in the river called Small, in Swaldale not far from york: and that Paulinus, in steed of fontes, at the same time (who was one of those whom Gregory sent from Ro. hither to preach here) baptized many also both in the same river and in another called Gweni: in Gwensedale in york shire to, was it lawful than to christian without hallowing of fontes, yea without fontes, without crossing, blowing, censing, salting, spitting, oil and chreame. & ● and now is not, who has made it unlawful sins? Are we heretics in doing it without conjured water, as Austin did, whom they so much commend. Nay we do it not, nor wish it to be done in the River as they did, but in the Church. Are they worthy to be called Papists, and glory so much in it, which will not follow the Pope's legate, nor allow his doings, and dispraise them that d● as he did. I speak not this because ● would be called a Papist, or make the Pope my school master, but that w● would not untrue be called forsaker● of true religion and ancient custom of the church, when we have the old● Popes and ancient romish Church to teach and allow that which we do. And because this scavinger cracks so much of his holy bishops that suffer so great pains for disobeying their Prince, and cleaving to their holy father the Pope, they that be not wilfully blind, shall see here that there is none more enemy to that usurped power of the Pope, claiming to be above other Bishops and Princes, nor to that blasphemous name to be called the universal Bishop of the whole Church, than this Gregory was as fully appears in sundry places of his works. In his time began this ambitious desire to creep into the mind of joan archbishop of Constantinople, to be called the head bishop of the world, because Maurice then Emperor, and head above many Princes, lay than at Constantinople, and not at Rome, as his ancestors did for the most part: while the Emperor lay at Rome, the bishop there was more reverenced, than other bishops were as it is in all comen wealths where so ever the Prince lies: therefore he thought that like as when ●hemperour lay at Rome the Bishop was preferred above other (because commonly Princes will have the learneder sort here him) so he thought that the Emperor Neither Pope no● other aught 〈◊〉 be called ●he universal ●or head bishop of all. now lying at Constantinople, that that bishop should likewise be esteemed, and therefore he caused Themperor to write to Gregory Bishop of Ro. in this behalf and that he should submit himself to the Bishop of Constantinople. Gregory answers divers of Themperors letrers sharply, godlily, wisely, and learnedly, saying that neither he at Ro. nor the other at Constantinople, nor no other in any place should challenge to him that proud name nor authority above other. None of my predecessors says Gregory would use this cursed name (to be called the universal bishop of all) for if one patriarch Lib. 4. episto●●. ●. should be called universal, than the name of patriarchs should be taken from other: but God keep this far from a Christian mind, that any man should challenge that to himself, whereby he might any thing at all diminish the honour of his brother. Note that he says none of his predecessors used this cursed name: Than in his time it began to be desired: than also they lie, saying that Christ gave this authority of being above other, to Peter and his successor● from time to time, he calls it also 〈…〉 wicked and cursed name, wherein the● glory, and so much desire, wicked and cursed therefore is he that has it or desires it, be sais further, they do thei● brother wrong in taking that honour from them that is due to them, which is to be of like power and authority with them: If any man now a days should write thus, he would be called a railer a fool, a prater, etc. But seeing this good Pope, says so to them, let them take it among them, and believe their Pope Lib. 7. E● 30. C●▪ 19. for it is true. Again he says: I say boldly that whosoever calls himself or desires to be called the universal Priest, in his pride he runs afore Antichrist: because in being proud he prefers himself above other. This is their parts than that they play, to be Antichrist's forerunners, or rather to be Antichrist himself. Much good do it them with their Popes that so rewards their followers: and seeing their master gives them that name, they may be glad of it, and neither refuse it, nor be angry with them that so call them. It were an easy thing to take many such like sayings out of other Doctoures, but because be cries out so oft of this holys father's religion. I keep me with in his comepasse, and allege his writings Lib. 4. E●stola. 76. only Gregory in his Epistle to Maurice Themperor among many other words says thus. Who is this that against the ordinance of the Gospel, and against the decrees of the canons presumes to take this new name: let this blasphemous name be far from christian men's hearts to be called the universal bishop, by which the honour of all Priests is taken away, when it is foolishly claimed of one man. This name was offered in the Synod of Chalcedome to the romish bishop, but none of them did take this name of singularity, nor did agree to use it: lest while any private thing should be given to one man, all Priests should be rob of their due honour. He is to be bridled which does wrong to the universal Church, which by this private name sets himself above the honour of your Empire etc. thus much Gregory. I marvel that the later Popes scraped not these sayings out of Gregory's works, or else condemned not his books for heresy, seeing he does so plainly condemn their proud Prelacy. But surely as God has preserved the true text of the Bible by the jews that are his enemies to the comfort of his people. So for the glory of his name, he has saved the writings of good Popes, to condemn the foolishness of the late presumptuous tyranny of Popes after their times. Remember that he calls it a blasphemous name, and that it is against the gospel and Canons, that it was never used, and is a wrong to all the rest. Thus many years it was vi. Cv. afore the pope had any supremacy granted him? but straight after his death, when Phocas had murdered Themperor Maurice his master, and made himself Emperor, Pope Boniface the three & iiii. obtained at his hand that Ro. & the bishop there should be the head of other churches and bishops. A meet man to set up a Bishop like himself: the one murdered his master, and tother kill●s souls. When they have answered this Pope that denies any of his predecessors to have had this name and authority than they may crack that they have had it. M. D. sins Saint Peter's time. And where he says in the latter end that when the people fe●le from this religion that Gregory send, and Austin brought in, they felt great calamities by the conquest of the Danes and the Normans: if he had advised himself well he would not have said thus. But as Caiphas prophesied truly, saying: that it was necessary that one man Christ should die for the people, and not all perish, not understanding what he said: so this unlearned Proctor has spoken more truly than he wots of. For God in deed plagued this Realm for falling from true religion taught in his holy word, rather than by Austin & submitting themselves to the Pope, who as ye heard, refused that name and authority. The conquest of the Danes was not long nor great, but than followed the Normans. D. year sins save five. And if ye mark even about that time was Hildebrande, commonly called Gregory the. seven. Pope, who with his fellows brought more wicked superstition into the church of God than ever was afore. Afore his time there was no swarm of idle monks and Freers in England, nor in the world, but they wrought for their living, no such gadding of Pilgrimages, selling of Masses. etc. And therefore God justly plagued the world for falling from him, and defiling themselves so filthily with the dregs of Popery. I speak not this because I think all was well afore, or that all the doings of Gregory and Austin were perfect, but to let you see that our papists leave the best, and pike out the worst to follow, as meetest for their purpose. Now whether the people of this Ream be declined from the steps of Saint 5 Austin and other blessed fathers and Sauntes, which had Mass and seven. Sacraments in the Church, and God was honoured night and day in the Church with divine service, I think there is no man so simple, but he may easily perceive, except malice have blinded his heart As in Saint Paul's Church in London, by the decrees of blessed Fathers every night at midnight, they had Matty●s, all the fore none Masses in the Church, with other divine service and contiwall prayer, and in the steeple antimes and prayers were ha● certain times. That the people of this Realm be swerved from the steps of Austin I will not greatly stick with him to grant: but how? not in falling from any goodness that he used (for that they either keep still or the better in stead of it) but in refusing such abuses as he first began, and since his time the Church of good hays been over laden by the Pope's oppression withal. And because he says that we serve from Austin and other blessed Fathers and Saints which had mass, and seven. sacraments, who those Fathers and saints be, I would he ●adde named them, that it might be seen how truly he says. I think he durst not, nor yet can, lest he be taken with a loud lie. I think he means that Austin which is called th'apostle of England, and not that other Austin, which is taken for one of the iiii. Doctors of the Church. There is great difference betwixt them two, both in ancienty of time, in learning and godliness. Thenglysh Austin lived here vi. C. year after Christ, the other in Aphric. CCCC. and that the elder Austin and blessed fathers afore him agree better with our reformed religion than with their Popery. I boldly affirm and if he or his partakers have or can say any thing to the contrary, they should prove it better, than they have done hitherto, or else the world may judge that they more proudly brag (as Golias did God's people) than can truly i. king. 17 prove it. But as David with his sling and stone overcome that mighty Giant, so I doubt not, but they shall find many, that with the simplicity of God's truth shall be able to confound their wicked subtility. I am sure he means chiefly the doctrine of the sacrament of Christ's body and blood▪ but in that he is already over matched. I remember in the time of that blessed king Edward the. vi. D. Kidlay late Bishop of London came in visitation to Camebridge, and because that doctrine of the Sacrament seemed strange than to many, he propounded this proposition to the hole university to dispute on. That it could not be proved by any ancient writer, Greek or latin, which lived a thousand year sins, or within D. year after Christ that the substance of the bread was changed in the sacrament to the substance of Christ's body. There was the eldest and stoutest champions of the bull vuiversitye, and the pertest lusty young princocks also that could be piked out, to say what they could. two. or three days together: and one while they had liberty to speak what they could in defence of it, and an other while to speak against them that withstood it with what reasons or authorities they could devise. But the pithy solutions of that godly learned Bishop were so strong than, that unto the world changed, his enemies praised him, and wondert at his learning, and liked the doctrine so well that their lusty younker would have turned Bishop Cranmers book into latin, yea & married to (as was needful) if the good King had lived a while longer. If this be true in the chiefest point of their religion (as it is most true in deed) that they have not one ancient writer without wraistinge to seem to make for them, it is much more true in the rest. There is another conference of late betwixt the reverend Bishop of Sarum, and D. Cool wherein that learned father lays to their charge that for the rest of their trash (which they reverence as holy relics) they have neither Scripture, ancient writer, Doctor, nor general counsel, to defend their doings. The writings of good Crammer, and these learned Bishops are in print, and yet unconfuted, and in strength, although one attempted with small praise of late to defend D. Coles part, but if they could have gainstand it, no man doubts of their good wil They need not to fear their recognisans, fire nor faggot, nor any punnyshement according as they deserve, their bloody laws are laid on sleep, though their hearts be bloody still. And because he but only names particularly mass and. seven. Sacraments, and proves it not to be so, I will not use many ways in desproving it, for he is not a man of that authority, learning nor credit, that because he says it is so, therefore straight it must be so & be believed: For I may say it is not so with as good reason as he, if saying without proof were sufficient. For their mass I said enough afore, and proved of what ancienty it was. I declared afore how Gregory's mass book was allowed seven. C. lxxvii. years after Christ: and also how Austin by Gregory's commandment out of such diverse orders of massing as ye see in other Countries patched their order of mass together, that they used here in England. Seeing than by their own Doctors confession it is manifest to be so many years after Christ afore their mass took place here or else where. I may boldly say that never one holy father afore Gregory knew nor allowed any such kind of massing: for than was no such thing made nor used. These unto they be answered are sufficient. For their seven. sacraments I will not say much at this time, because he stands not any thing in the proof of them The question is meeter for the learned sort than the people to try out such narrow points. The controversy is more about the word and name than the thing itself, and use of it. We use vi. of them that he calls Sacraments as well as they, though not without great reason, we forbear to call them all Sacraments, and differ much in the doctrine, the order and using of them, with other ceremonies and language than they do. Baptism, the lords supper, confirmation of Children, marriage, ordering of ministers, we use them all as well as they, though not in the same sort that they, and teach the people to have them in reverence better than they. Confession is left free to all that feel themselves burdened in conscience, and want either counsel or comfort, and the weak and ignorant, are moved to resort to a learned minister to receive the comfortable promises of absolution and forgiveness of sin by the lively word of God applied to so troubled a mind as a sovereign salve for all such griefs. The only controversy in number than betwixt us is for extreme unction whether that be so necessary to be observed continually in the church. The chief reason whereon they ground it, is the saying of Saint James. If any be sick jam, v. let him call the elders of the congregation and let them pray for him, annointing him with oil in the name of the lord. etc. The other place of saint Mark Mar. vi. where the Apostles used oil in healing the sick, though they allege it, it proves not their purpose, even as their own Doctors teach. Than was a time of miracles, and God gave that power of healing diseases to confirm Whether extreme unction be a sacrament or no. his gospel withal: now it is not lawful to look for such miracles. If they weigh the words of Saint james well, they will not so much glory in that their sacrament. Saint james bids them anoint him with oil. I ask them with what oil? I mean not whether with oil Olive, or lamp oil, or other kind of oil (although that question can not be answered out of the text of the scripture, & yet according to the general rule) I grant that where oil alone is named, there is meant oil olive) but whither it be hallowed & consecrate oil, or comen and unhallowed? I trust they will not say unhallowed: for than their holy sacrament should stand on an unhallowed thing, which is a great inconvenience, than if it must be consecrated. I ask with what words, and after what sort must it be done? there is no words of consecration for the oil in Saint james, nor in any place of the Scripture. If there be, let them show them: but their own Doctors say that there is none. Than it must be hallowed with words of their own devising: why than follows it consequently, that man is better than God which is blasphemy to grant. It is a greater might and power to make a holy thing than to make the unholy and bare thing itself, as the baker makes the bread, but Christ's holy ordinance sanctifies the bread in his holy supper, but in this their sacrament, God should make the oil, and the bishop should make it holy. And because they stick so stiffly that all consecrations stand in speaking certain words. I ask what those words be, where they be taught in the Scriptures, and whether man have power of his own head, to make a thing holier than God haies done, and to devise the words himself, also wherewith it shallbe consecrated and made so holy? the Scripture hays no such words, and that man should devise those holy words, is great absurdity. When these are answered▪ more may be replied against them. Again I demand what Scripture they have to prove that bishops only must hallow this oil: for those that be sacraments in deed, as Baptism and the L. supper every Priest has authority to use, minister, and consecrate them according to their holy institution, and do all that belongs thereto as well as the bishop. Is this they Sacrament of annealing more holy than the other, because bishops a● more holy men are put to the doing and consecrating of the oil? Yet one doubt more. They have. two. sorts of Oil to anoint withal, differing in holiness, consecration, and use of them, and yet both hallowed by the bishop. One is of Oil and Balsam blend together, which is called commonly oil and Chreame wherewith bishops and Priests in their consecrating, and Children are anointed in Christening: and that is more holy, than this for sick persons is, for this is Oil alone without other things blend thereto, as their master teaches. Ma. sententiar. li. 4 disti. 23. What scripture is there for these toys, and the consecrating of them. saint Paul says that our meat is sanctified by the word and prayer: but I trust they will grant a better consecration than this, and more holiness in that oil than in our daily meat. But how will they prove it? Further every sacrament has a promise annexed of god working some spiritual grace by them, in the receiver: bear is none such, but S. jam. says the faithful prayer shall heal the sick man. The promise here named is corporal, bodily health, and is attributed to prayer, and not to their sacrament. Than as the promise is corporal, so was this Oil a corporal medicine and Salve for diseased bodies: although I doubt not but than by such godly prayers and exhortations god wrought a spiritual grace inwardly. Nothing was more commonly used for weak and weary bodies than oil in all those countries, and nothing does more ease the pains of the sick body than these suppling oils: therefore partly for the custom of the Country, partly for the wholesome strength and medicinable nature of oil and partly for an outward sign of an inward grace wrought by God (while that gift of healing diseases did continue in Christ's Church) Saint james bids them call the elders, anoint him with oil in the name of the lord, and the faithful prayer shall heal the sick person, but what does that belong or how is it to be applied to our days where no such gift is: I would feign make an end of their foolishness if it had any end. Their own Doctors teach further that this anointing takes not away mortal sin, but venial only, and that it must not be used as long as there is hope of life in the sick joan d● Sco ●us. 4 senten. distic. 23. person, than by their own doctrine it is not so holy a Sacrament nor a Sacrament at all: Their opinion holds that Sacraments do both geue grace and forgive sin, and should be given only to them that have use of reason to repent for their sins, and call on God for his mercy, being not children, but comen to full age, this does not so, nor is so used by their own doctrine, and therefore no sacrament. The Pope's holy water is as good, or better, as this their sacrament by this doctrine: for he says that his conjured water can forgive venial sin, and drive away devils to. Than after their own teaching this their sacrament is not so good as the Pope's holy water, for it can drive away devils, beside forgiving venial sin, which this oylinge can not. But thus to teach is to blaspheme God in making Gods Sacraments worse than the Pope's dregs. To conclude th'authority and ancienty of this their sacrament from whence it comes, and what it is, Polychroni. teaches lib. v. Ca v. that Pope Felir. iiii. Grandsire to Pope Gregory's father (mark whether he was married or no) ordained the sick to be anointed with oil. If ye look for greater authors Uolaterram teaches the same: but I had rather prove it by their own doctors, because they call other, new fellows: than christ taught it not. Forther where he charges us with declining from the steps of blessed fathers which ordained in Paul's, matins to be had at midnight, all forenoon Masses and in the steeple antems: these things we do not only not deny, for we do not count such superstitious Idolaters to be our fathers in religion, but we rejoice and praise God for our deliverance from such superstition. They crack much of blessed fathers, and yet name not who they be, but much it shall not skill for their deeds will prove their holiness: what great holiness was this, to have matins at midnight, when folk were on sleep in their beds. Is not comen prayer to be had at such hours when the people might resort commonly unto it Midnyghte Matins. conveniently: if midnight be such a time most convenient, let the world judge. I grant in the primative church gods people had their prayers early afore day, because at other times, they were not suffered, but in those assembles were not only monks or Priests, but all sorts and degrees of men were gathered to pray, here Sermons, and receive the Sacraments: for at other times of the day, they durst not for the greatness of persecution. In Paul's and abbeys at their midnight prayers were none commonly, but a few bawling Priests, young choristers and novices which understood not what they said, the elder sort kept their beds, or were worse occupied. A prayer not understand in the heart, but spoken with the lips, is rather to be counted praiting and bawling, than praying with good devotion. The elder sort both in Cathedral Churches and abbeys almost never came at their midnyghte prayer: it was thought enough to knolle the bells, and make men believe that they rose to pray: therefore they have not so much to crack of this their doing. The Papists have a rule of their own making, to say their matins in, which I think was a great cause of these early matins, and also of saying them over night, Ante tempus meritum, in tempore debitum, post tempus peccatum. To say Matins, afore the time due is a merit, to say them in due time it is duty: but after the appointed time is sin. But as all their religion is of their own devising, so is their reward: God has made them no such promise, and therefore they can claim nothing at his hands. For their continual massing afore noon, we praise god that has delivered us from it, as a thing contrary to his holy will and ordinance: Saint Paul says, that when they came together to eat the lords supper, they should tarry one for another, but these shorn shaveling shameless priests: would neither receive together one of them with another, nor yet let the people have any part with oore none masses. them. Enery one would creep into a corner to an altar alone, there lift up on high, eat and drink up all alone, sell good penniworths, and bless them with the empty Chalice. Than all was well as they thought, and god well served, but to break God's Commandment of receiving together, they passed not of it, so that they might follow their own devise. I know their shift in writhing this text to their purpose, and saying that Saint Paul spoke this of that feast which they used than to have: when they received the communion: but that wrasting will not serve for both for that feast and all other kind of eating, to fill their belly, s. Paul gave that Commandment that follows: If any man be an hungered, let him eat at home: have ye not houses i. corint two. to eat and drink in? or do ye despise the congregation of God: saying that Paul speaks there but of two sorts of eating, the one for hunger to fill their bellies, the other feeding the soul with the spiritual food of Christ's body and blood: for nouryshinge and feeding our weak bodies, he bids us eat at home: but for the lively food of our souls, in the sacrament of his body and blood, he bids us tarry one for another for it is the seal and band of brotherly love as well as the sacrament of Christ's body and blood. Every pillar in the Church commonly had his altar, every altar his priest, and his God, to whom the Altars were dedicated: thus like men, not regarding God's commandment, they followed their own devices, and yet having the truth revealed, they harden their hearts, and stop their cares, that they will not learn. For climbing up to the top of the steeple Antems in the steeple. to sing their antimes. I demand of them, to show a reason if there be any, why it is done there, rather than on the ground? and why on such saint days rather than on other? & why that time of the year rather than other? When Baal's priests were assembled against the Prophet Elias to try whether of them served the living God, and Baal's priests 3. kin 18. began to pray, and call on their god, but he would not hear them, Elias said cry louder, peradventure your God is busy, he is chase his enemies, from home, or on sleep: so unto ye find a better answer I am content freely to lend you this, without paying any penny for it, that ye may frankly say ye go up to the top of the steeple, to call on your god that he may the more easily hear you: standing so high rather than on the ground so far of, and at night when other suitors take their rest: for all the day long peradventure he has been otherways occupied, and now waringe old his hearing decays so much that if ye stand not near hand and cry loud, he can not help you. These and such other are meet for them that serve strange Gods: but he that calls on the living Lord knows him to be present in all places, and therefore makes no such difference of them. Again if according to their own doctrine, a prayer made in a hallowed place be better than that which is made in an unhallowed: than better it is to stand on the ground than to climb on height, for the top of the steeple was never hallowed as the church was beneath. When such foolishness is wisely proved we shall straight ways believe it. First search whether the faith and religion now used was taught with 6 the blessed fathers in Christ's Church in times passed, ye shall prove by no record of authority or Chronicle tha● this manner of service now used in the Church was ever hard tell of afore Luther's time, which is not xl. pear ago: therefore it is to be rejected, and put away as a new fangled doctrine and schismatical, therefore come back again into the old blessed father's steps. In that he denies this faith and religion ever to be heard tell of unto within these xl. years and bids try the records, whither it be true that he says, and seems to charge us with forsaking the old faith and fathers, alleging the Epistle to the hebrews, that be that II. Hebrew. comes to god must believe: and that without faith it is not possible to please God: and jere. that we should search jere. 6. out the old way and walk in it, I am well content to stand with him in these points, and prove that this faith and religion was taught in Christ's church, continually from the beginning, and that this service now used goes nearer the order appointed in the Scripture, than any that ever they have received from the Pope. If we had not this faith spoken of to the hebrews, we durst not so boldly come to the throne of grace, without making any more medyatoures than one only jesus christ: Where as they in making so many means and intercessoures for them (as though God were a cruel judge, and not a merciful father) declare themselves to want this faith, in that they dare not so boldly come to the throne of grace, without such spokes men as we use none, for faith only makes us bold to come into God's presence, and beg of his grace. But according to their desire, let us search out the old way which is good that we may walk in it. The faith of a Christian man is generally contained in the Crede, and particularly declared in the scripture at large, and whether we keep that better than they, let wise men judge. We do esteem these articles of the Christian faith, so much with the lords prayer, and the ten commandments of almighty God, that by comen order it is appointed, and good ministers practise it, that Children shall learn them not in a tongue that they understand not as the Pope would have them, but in their mother tongue, with such a short declaration on it by a Catechism, that now a young child of a ten year old can tell more of his duty toward God and man, than an old man of their bringing up can do of. lx. or. lxxx. year old, all the canonical Scriptures we do so renerently receive, and faithfully believe, that we stand in contention with the Papists, that nothing is to be believed as necessary to salvation, but only the old testament and the new: where their faith is never certain, but when it pleases the Pope or his Council to make them a new article of their faith, or condemn or change any that they have, they receive it willingly, believe it faithfully, and follow it earnestly with fire and fagor. It is not long sins that by comen authority (where our Creed has but xii. articles) they added. vi. more articles and with no less danger of withstanding them, than of life. This six stringed whip did vere God's people sore, unto God of his undeserved mercy, provided a remedy. And where they think no faith nor Counsels. religion to be good, allowed or received, but that which is confirmed by general counsels or written by the doctors: for that, I say, their religious superstition cannot be proved by general counsel, nor Doctor, as the reverend bishop of Sarum, lays against D. Cool, But so far as either general counsel or the Doctoures writings do agree with the body of the holy scriptures, we do not only reverently and willingly receive them, but diligently so far forth as we may practise them: They crack much of the authority of a general counsel, and blear the people's eyes with so glorious a name and also with the reverend name of the fathers, Doctoures, and auncientye, where in deed they make more for us than them. If they considert what Gerson and Panormitanus write, which were ancient fathers, and not new protestants, and were at the counsel of Basil, where it was disputed what authority a counsel has, they would not so stiffly stick to so weak a staff, we must rather believe one simple lay man say they, alleging the scripture, than the hole counsel to the contrary. De Elect. Ca significasti This thing was well proved true in the great Nicene council, where many would have forbidden priests marriage, and only Paphnutius being unmarried, and alleging the Scriptures which allow marriage in all men, did stop it, Gregory Nazainzene says that he never see good end of a counsel. They allege much general Counsels, when in deed very few of them be general: If it be but a provincial Counsel they themselves grant that it may err. Now than look bow many may be called, or are called general in their own books, and ye shall find very few. Take heed therefore of these Foxes (ye that will not be deceived) when they allege a Counsel, and try even by their own book of counsels, whither it be general or no? Ye shall find that every tenth that they allege, is not general: than being a particular and provincial, they give us leave to deny it, and so they condemn their own doing when they allege nothing but provincial Counsels. There is no Crede made at any general counsels, nor Athanasius Crede, but we willingly embrace it, receive it, and believe it. seeing than we openly profess and teach all things contained in the holy Scriptures: and all the articles of any Crede determined in general Counsel, or written by Athanasius, or any catholic father, how can it be that we be out of the faith, and how can it be, but this slanderous Proctor of the Pope hays blasphemed god, belied his ministers, God's people▪ and his truth. Thus much I have spoken particularly to purge us from his lying lips, where he speaks generally naming▪ nothing, but meaning all, that we should forsake both faith and religion, and devise a new one of our own, where they themselves are guilty in this as more plainly shall appear. This shallbe sufficient I trust to them that will be satisfied to declare that we be not out of the faith, seeing we profess our faith: now to try whether we be fallen from the old ways of holy fathers, and whether ancient records do testify this manner of Church service to be godly, and have been heard tell of afore Luther's time, and whether it be elder than theirs, I am content to wine with him in trial thereof. I trust they will be content to call Moses, David, and the Prophets, ancient fathers: why than look what order of prayer, was in the Tabernacle of god, and salomon's temple in their time, and see whether it go nearer our service, or the ●ur Church ●ruice agrees with the ancient Church. Pope's Portuis? Rede David's Psalm, and mark how many of them have their title directed to the Chauntor, or chief singer and player on thinstruments to Asaph, Heman Dithum. etc. to be song in the Temple, and ye shall find a great sort such. Rede the xxv. chap. of the first book of the Chronicles, and there it appears whom David appoints to be singers of the Psalms in the Temple with their posterity. Rede the xiii. Chap. of the art. of Thapostles, and there it appears that the law and the Prophets were red in the temple every Sabbath day, for their service, with a Sermon. After the reading (says Saint Luke) of the law and the Prophets, the rulers of the synagogue sent to Paul and Barnabas saying: ye men and brother, if ye have any exhortation to the people, speak. Again in the. xv. Chap. he says: Moses has of old time them that preach him in every city in the synagogues, where he is red every Sabbath day. Mark what prayers or kind of service as we term it, Saint Luke says here, was than used in the temple of Solomon: the law and the Prophets he says were red. In the Hebrew bible appears the division in the books of Moses how far was red weakly and monthly. So that as they had than the law and the Prophets red in their Temple for their comen prayer and service: so have we now the Psalter of David, monthly read over▪ and one Chapter of the old testament and another of the new red daily, in our Churches, in our own tongue, as they had than in theirs. The new testament was not than written, so that it could not be red: but as the new Testament now does more plainly set out to us the office and mediation of our saviour Christ, so did than the Prophets more plainly speak of the coming of christ, than the law of Moses did signify him. And therefore was orderly red with Moses, the law as a fuller declarer thereof: so that in effect our Church service disagrees not from theirs, in this reading together of the old testament and the new in our comen prayer, as they red the law and the Prophets together: this order is three thousand year old, when they have proved their popish Portuis to be much above. three C. year old, than they may begin to try auncientye. Their Matins and Euens●nge are appointed them out of their Portuis: and when any old record of authority teaches them that so many false miracles, feigned lies and tales as be there written, with serving such saints, as no scripture does allow, nor good History makes mention of (but only the Pope's calendar and his scholars) were used in the Church for comen prayer, and God's service, than let them crack of the blessed Father's steps, that they follow. Let them try their: ancient Portuis of Sarum, York's use, Bangor, or the great diversity of Freers, monks, cannons Nuns, which for every order of them, had their divers sorts of Matins, and evensong, and if they be proved. iii. hundred year old, they have much to rejoice in, and yet far short of three thousand. But of all other Blasphemies the Psalter of Brigit where every word and prayer that The Por●uds antiquity. David names God in, is turned to our Lady, is most horrible to pervert the scripture to man's fantasy. Pope Paul the. iii. but. xx. year ago, was so ashamed of his Portuis, that he printed a new one putting out many of the blasphemous lies that were in the old, yet this Popish pricker thinks all in it to be so good, that it can not nor should not be amended. The English Priests Portuis, and order of service that he cracks so much of, for auncyentye, is full of memories daily, and service of Thomas Becket twice in the year: and yet it is not long sins he was bishop of Canterbury, he lived under King Henrye the second, four hundredth year sins. The feast of Corpus Christi, and the service of that day, was invented by Pope Urbane the. iiii scarce CCC. year sins. The feast of the visitation of our lady commonly called, the new found Lady day, and the service for that day is not. CC. year old and decreed by Pope Urbane the sixth. What auncientye than is their Portuis and mass book of, which received these solemn feasts, and their service of so late years▪ and yet he would ●ake men believe that it has been from the beginning, and that old records make mention of them. Many such other may be found in their Popish service, whereby it may easily be seen how falsely he brags of their ancienty. The auncienst beginning of their Portuis of Sarum was under William Conqueror not v. C. year sins, by Osmundus the second Bishop of Sarum as Polychro. writes, lib. seven. ca iii. but it has bene increased sins, with many a loud lie, as though they should strive who should tell the greatest for the best game, our service has nothing in it but it is written in God's book the holy Bible (where no lie can be found) saving Te▪ deum and a few collets or prayers, which although they be not contained in the scripture, yet differing in words they agree in sense and meaning, with the articles of the faith and the hole body of the scripture. Their Portuis and missal has many untrue fables, and feigned miracles for their lessons, written neither in the scripture, old history, nor ancient record of authority, many invocations of such as be no Saints, and wickedly calling on saints of their own making, in stead of the living God, as Thomas Becket and many Popes, some charms, as S. Agathes letters for burning of houses, some witchcrafts, as holy wa●er for casting out devils, holy bread in stead of the Communion, ringing the hallowed bell in great tempests or lightnings, and all in an unknown tongue (contrary to God's commandment) yet craftily devised to deceive the people, lest in hearing them in their own tongue, and proving them false, they would laugh them to scorn. Dusegisus. lib. i ca rix. and l●●vi. writeth that Charles the great Emperor decreed that nothing should be red in the Churches, but only the Scriptures, nor any thing taught, but out of the Scriptures, but none is so ignorant, but he sees the Popish service and doctrine to agree little with the scriptures, and ours to contain nothing else but the scriptures. Now compare these together, and judge whither that be the elder and more to be allowed that has nothing in it but the scripture itself and that which is drawn onte of it, or that which is devised of man's branes alone, beside and contrary to God's word. Is that new-fangled and schismatical that contains nothing but the doctrine of the Prophets and Apostles, and is that ancient, that can not be proved good at all? This text of ●●re. that bids them search out the old way, and walk in it, does not mean all old ways, but he says search of the old ways which of them is good, and walk in it, as though he should say all old ways are not good. If all old ways were good, he would not bid try which were good: therefore it is not enough to have it old but to have it good also, and than to cleave to it. If bare words would serve, there is manifest sayings for the contrary. Ezech. says xx. Ca walk not in the commandments of your fathers, nor keep not their judgements. I might as well beat in this text as he the other and of like strength, therefore it is not sufficient to say it is old, or to follow fathers: but to try that it be good and that godly fathers used it, and than be bold to follow it. Evil has bene To the lord and his friend wa●eram by the grace of god, the worshipful bishop of Nicemburge. Anselme the servant of Cantorb. Church greeting. etc. YOur worship complains of the sacraments of the Church, that they are not ministered every where after one sort, but are handled in diverse places after divers sorts. Truly if they were ministered after one sort, and agreinglye through the whole church it were good and laudable: notwithstanding because there be many diversities which differ not in the sum of the sacrament, nor in the strength of it, or in the faith: nor all can be gathered into one custom I think that they are rather to be borne with agreement in peace than to be condemned with offence. For we have this from the holy fathers that if the unity of charity be kept in the catholic faith, the diverse custom hurts nothing. If it be demanded whereof these diversities of customs do springe I perceive nothing else than the diversities of wits, which although they differ not in the strength, and truth of the thing, yet they agree not in the fitness and comeliness of the ministering. For that which one judges to ●e metre oftentimes other think it less meet. And not to agree in such diversities I think it not meet to serve from the truth of the thing. Also where the said Preacher does recite certain abuses of the said Church as talking, buying and selling, fighting and brawling (although these be very evil and worthy much rebuke) yet there be 7 worse abuses, as blaspheming God in lying Sermons, polluting the Temple with Schismatical service, destroying and pu●lynge down holy altars, that were set up by good blessed men, & there the sacrifice of the blessed mass ministered according to the order of Christ's catholic Church. yea where the altar of the holy Ghost stood, the new bishops have set their tales upon, and their sit in judgement of such as be catholic and live in the fear of God. Some they deprive from their livings, some they commit to prison, except they will forsake the Catholic faith, and embrace a faith and religion that has no foundation laid by general counsel, nor blessed fathers in times passed but invented by Heretics that do not agree one with another, nor themselves. We both do agree the Church of Paul's to be abused and therefore justly plagued. God grant that henceforth it may be amended, that worse do not follow. When joshua had conquered jerico so marua●●ouslye with carrying the 〈◊〉. 6 ark of God about it, the priests blowing their trumpets, and the people show●ing, by the might of God rather house: God's house must be a house of prayer, and not the proud tower of Babylon, nor the Pope's market place, nor a stews for bawds and Ruffians, nor a horse fair for brokers, no nor yet a burse for merchants, nor a meeting Paul's. place for walking and talking. If a convenient place to meet for honest assembles can not be found nor had conveniently otherwhere: a partition might be had to close up and shit the praters from prayers, the walkers and janglers, from well disposed persons, that they should not trouble the devout hearers of God's word, so that the one should not hear nor see the other. God has once again with the trumpet of his word, and the glad receiving of the people, thrown down the walls of jericho, and the Pope's bulwark there by his own might, without the power of man, if man would so consider it, and fear the Lord. No place has been more abused than Paul's has been, nor more against the receiving of Christ's Gospel: Wherefore it is more marvel that God spared it so long, rather than that he overthrew it now. From the top of the steeple down within the ground no place has been free from the top of the spire at C●ronations, or other solemn triumphs, some for v●in glory used to throw themselves down by a rope, and so killed themselves vainly to please other men's eyes. At the Battlements of the steeple sundry times were used their Popish antlines to call upon their Gods with torch & taper in the Evenings. In the top of one of the pinnacles, is lollers' tower, where many an innocent soul has been by them cruelly tormented and murdered. In the midst alley was their long Censer reaching from the ro●e to the ground, as though the holy Ghost came in their censing down in likeness of a Dove. On the arches though commonly men complain of wrong and decayed judgement in Ecclesiastical causes, yet because I will not judge by here say I pass over it, saving only for such as have been condemned there by Annas & Caiphas for Christ's cause, as innocently as any Christians could be. For their images hanged on every wall, pillar, and door with their pilgrimages and worshipping of them, I will not stand to rehearse them, because they can not be unknown to all men that have seen Lon●on, or heard of them. Their massing and many altars with the rest of their popish service which he so much ertolles, I pass over because I answered them afore. The south alley for usury and Popery, the north for Simony, and the Horse fair in the midst for all kind of bargains, meetings, brawlings, murders, conspiracies, and the font for ordinary payments of money, are so well known to all men as the beggar knows his dish. The Popish clergy began and maintained these, and Godless worldlings defend them: where the poor protestant laments and would amend them. judas chapel under the ground with Thapostles mass so early in the morning, was counted by report as fit a place to work a feat in as the stews or tavern. So that without and within, above the ground and under, over the roof and beneath, on the top of the steeple and spire down to the low flore, not one spot was free from wickedness, as the said Bishop did than in his Sermon declare, so that we should praise God for his mercy in sparing it so long, and now tremble at his fearful judgement in justly revenging such filthiness, god for his mercy sake grant it may now be amended. secondly, where it pleases him to term this Church service now used schismatical, it is as true, as afore when he said that no ancient record made 〈◊〉 〈◊〉 the 〈◊〉 father's ●nd the apists be 〈◊〉. mention of any such af●re. xl. years past. Why dooc●ye call it a schismatical? Because it differs from the Pope's pertu●s? That it differs we deny not, but rejoice and praise God for it: but if it agree with the holy Scriptures, and the ancient fathers as I have proved afore, than be ye schismatics in swerving from them, and not we. In one Morning and evening prayer 〈◊〉 ●rayer. 〈◊〉. we agree with the old prayers of salomon's temple as I proved afore: In Baptism we follow Christ jesus his▪ Apostles, Austin and Palm whom Pope Gregory sent into England, in the chief points, which all christened▪ 〈◊〉 ●●●oniured water without salt, spit 〈…〉, oil and chrism. etc. In the lords supper we receive together as S. Paul commanded: and ●●pe Gelasius teaches either to receive ●●the parts, or to refrain from both: for▪ it is sacrilegs to divide them. De cons●●●. distinc. two. We give the people the ●uppe of Christ's blood as well as 〈◊〉 the Priests, as Cyprian teaches, saiyng●: 〈…〉 how do we teach or provoke them to she●e their blood in confessing his name, if we deny them that shallbe christes 〈…〉. soldiers, the blood of christ? or how do we make them meet to the cup of In burials we do not assemble a number of Priests to sweep purgatory, or buy forgiveness of sins, of them which have no authority to sell, but according to Saint jeroms example we follow. At the death of Fabiola says he: Epitaph Fabiola. the people of Ro. were gathered to the solemnite of the burial. Psalms were song, and Alleluia sounding out on height, did shake the gildet celinges of the Temple. Here was one company of young men, and there another which Burials. did sing the praises and worthy deeds of the woman. And no marvel if men rejoice of her salvation, of whose conversion Thangelles in heaven be glad, thus Ierom used burials likewise Gregory Nazanzene has his funeral Sermons and Orations in the commendation of the party departed: so has Ambrose for Theodosius and Valentinian the Emperors: for his brother Satirus etc. Their Dirige groats, masses, and trentals, tapers, and ringings, have no foundation on the Scripture, nor good ancienty to maintain them. jerom sais that Alleluia was song so loud that it made the Church roof to shake: and our Papes will not sing Alleluia at all, neither at burial, in lent, nor advent, and say they follow auncientye. Alleluia is as much in english as praise ye the lord: as though they should say, praise the lord that has called his servant out of this misery to himself in heaven: But the desperate Papes say weep, rejoice not for the dead, but mistrust of their salvation think that they be gone from one sorrow to another, and therefore buy masses apace, the Pope's proctors for money enough, will sell that which God can not, or will not give freely as they think. God is weary as they say of well doing, and turned over the matter to these the Pope's Proctors. But Solomon Eccle. 11. teaches, that in death the body turns to earth from whence it came, and the soul to him that gave it. Look how both body and soul is bestowed, whatsoever greedy gaping Cormorauntes, do say to get money withal. Blessed be the dead that die in the lord sais Saint Ihon. For they rest from their labours, the Papes say the dead be accursed and go into purgatory from sorrows here to greater there, chose whether ye believe. In marriage as in other things beside, we are but to much like unto them, that is our fault generally: that we differ not more from them in all our ministry. We have all in English where they have but I N. take thee M. etc. And here I would ask Master Marriage. schismatics commonly, and not Protestants. Fascic. tempor. a book made by one Monk of their own sect, reherses. xxiii. schisms betwyr Popes, and their partakers: when they find the third part of to many among the Protestants, than they may have some face of apparens to call us schismatics. At the counsel of Constance were. three Popes in. iii. diverse Countries, Italy France, and Spain, all claiming to be chief, and some Countries followed one, some another, but all were deposed, and a iiii. chosen little more th● a C. l. year sins. It were to long to rehearse all the schisms spoken of, who so lust, there may read. This schism that I named last, and the other when there was one Pope at Rome, and another at Avignon in France. rl. years together are the notablest, and troubled the world most, in striving who should have the most followers and partakers, the other I pass over for shortness sake, unto these be considered better of them how they may defend themselves that they be not proved schismatics, if that be schismatical service when one differs from another, than be all orders of Freers, monks, Canons, Nuns, yorks use, Sarum, Bangor. etc. schismatical: for they differ every one from other. Now for pulling down Altars, and ministering the Communion on tables, a few words to try whether we do this without reason or example. First The Communion table. our saviour Christ ministered it sitting at a table: Than it is not wicked but but best to follow his doings, for he did all things well. Saint Luk. says that the hand of the traitor was with him Luke. 22. at the table. Saint Paul for the use of it in his time says: ye can not be partakers 1. Cor●. 10. of the lords table, and the table of Devils: where it appears plain that both Idolaters at their Sacrifices, and the christians also in their holy mysteries used tables. Theodor. writes that after Ambrose had excommunicated Themperor Theodosius, and received him again to the Church, the Lib. 5. Ca 18. Emperor ●ynge flat on the ground, weeping and tearing the hear of his head for sorrow and shame of his offences he rose up and offered (at such time says he as the gifts were offered at the holy table. Sozo writes lib. viii. ca seven. how Eutropius fled to the Church as a Sanctuary for succour, because he had offended Themperor: and when John bishop of Constantinople see him lie afore the holy Communion table, he preached unto him, and rebuked him of his pride, when he was in authority. The Canon of the great Nicene counsel says thus. In the godly table we must not lowly cleave to the bread and cup set afore us, but lifting up our mind on height by faith, we must consider the lamb of God to be set afore us in that holy table. Wherein I note that they all call it a table and not an altar, where they ministered the communion. This was. iiii. C. year after Christ, above a thousaunde year sins: why than Altars were not continued from the beginning as they say, and we are not the first that used tables, but we would gladly restore these old cusstomes again. If Ambrose lawfully and well used tables at the Communion at Milan and the Bishop at Constantinople in Grece and else where. I see no reason why we should be rebuked for following them, except they can prove that they did it against the Scripture. I know that the Scripture and old writers also, make mention of altars: but that is because Moses in the law commanded them to offer their sacrifices upon Altars, because the sacrifices than commonly used were heavy, as Oxen, calves, sheep. etc. and tables were not able to stand and bear such weights continually. These sacrifices were a figure and shadow of that only pure sacrifice which Christ should offer on the cross for us all: for as those innocent beasts were killed for other men's faults: so Christ without sin should die for the sins of the world: For this cause the cross whereon Christ our lord died, is called an altar also: because the sacrifice for the sins of the whole world was thereon offered as those were on an altar. Where so ever therefore the new testament or old writers use this word altar, they allude to that Sacrifice of christ, figured by Altars. Moses, and use the word still that Mosses used to signify the same sacrifice withal, and rather it is a figurative, than a proper kind of speech in all such places. And because altars were ever used for sacrifices, to signify that sacrifice which was to come, seeing our saviour christ is comen already, has fulfilled and finished all sacrifices, we think it best to take away all occasions of that popish sacrificing mass (for maintaynnige whereof they have cruelly sacrificed many innocent souls) to minister on tables, according to these examples. It grieves him that the Bishops set their tales (as it pleases him to speak) when they sit in judgement, where the Altars were, but if they were handled as did Baal's Priests and his 4 king. 10. Altars, God did them no wrong. It is a comen true saying: he that will do no ill, must do nothing that longs there till, so surely if we will warily audid the wickedness of Popery, we must f●e from such things as maintain their doings. There is nothing more profitable unto them than massing sacrifices: therefore because Altars import and maintain their gainful sacrificing, it is necessary they be removed. For their sacrifice of the Mass, that he so much laments to be defaced, and all good consciences rejoice, that God of his undeserved goodness hays overthrown it: I refer all men to the fift and last book that the blessed souls now living with god, bishops Crammer and Ridley wrote of the Sacrament, whose bodies they cruelly tormented therefore. There who so ever lust, may read, and with indifferency weigh the reasons of both parties and judge with the truth Stout Steven would gladly have overthrown that book: but God confounded him, and their names live for ever. So long as that book stands unconfuted, they may bark against the truth, as the Dog does against the moan, and not prevail. And if ye will call but a little to your remembrance how many divers sorts of masses there were used in divers countries as appears in the words afore rehearsed ye shall see how loud he lies in saying ●●●●e is not catholic. here that their mass was according to the order of christes catholic church. That is catholic as the Greek word signifies, which is universal and general both in time, person and place: therefore he must prove if he will be believed that this Popish latin patched masking mass has bene used at all times, of all men and in all Countries. But I have declared afore both many sundry sorts of ministering the lords supper in several countries and also how of late years this his order has been violently and blind ignorance brought in: therefore it can not be catholic. None that be counted learned can be ignorant of the general points wherein the Greek East church differs from ●he difference be●●yx the ●reke Ghur●he and the ●atin. the west latin Romish church. The Grecians never received the Pope for their head nor the doctrine of purgatory their Priests were ever free to marry, they ministered the Lords supper always in their own language with leavened bread in both kinds to the lay people both the bred and the cup severally, the Priests never received alone without other to receive with him, they never made trentals of it, nor knew transubstantiation, they never used pardons images with many other more things like as auricular shriving to a Priest. etc., which all the latin Romish Church defends, and does contrary, and their these religion stands in them: therefore none of these opinions can be called catholic, because the Greek Church which is the greater part of the world never received, believed, nor used them. Thus many lies than this master D. has made in one word calling it catholic, as there be things wherein their romish mass dyffers from the the Greek liturgies and orders of ministering the lords supper: as I have declared most of them. If I should particularly and thoroughly handle all his foolish sayings, it would grow to to great a work: therefore briefly I touch the chiefest. He charges us with a faith and religion that has no foundation laid by general counsels, which saying when he better considers, I trust he will be content to be reckoned in the same number with us. Was not the first general counsel, under Constantine the Emperor at Nice, above. iiii. c. thirty. years after Christ was borne? Shall I say than, or Our religion is elder than Counsels. is he so shameless to think that there was no religion nor faith in the world so many years together after Christ. because there was not of so many years a general counsel to build upon. No and because we say and prove our faith and religion to be the best and auncienst, we build not on counsels as they do, but on Goddds word, which is above the counsel, and rules all being not ruled of any, has been from the beginning, and shall continue to the end: and we say with Paul that we be builded Ephe. 2. on the foundation of the Apostles and Prophets, Christ himself being the head corner stone. The Prophets whereon we build lived many of them a thousaunde year afore any general counsel was heard of, and the Apostles lived. iiii. C. year afore them. Wherefore our foundation and religion is much elder than theirs. Counsels are like to parliaments, that that pleases one Pope in his Counsel, pleases not another, as the books do easily declare: and that which one thinks good, & makes a law one year, an other condemns & disanulles. What a vain thing is it than to build on so uncertain a groundwork? Heaven and earth shall pass, change, and decay, but the word of the Lord our God, from whence comes our religion, remains for ever, as the Prophet Isai. 40. sais. Therefore the wise builder will follow that which will not fade. lastly where he charges us that we agree not one with another, nor with ourselves, I may say to him with the Luk. 6. Gospel Thou Hypocryte first pluck the mote out of thine own eye, and than thou shalt better see to take the beam out of thy brother's eye. There is no sort of people more guilty in this behalf than the papists be. The heathen Philosophers had not so many sundry sects and opinions among themselves in their schools, as the Papists have in their doings. D. Ponet late bishop of Winton in his answer to the book that bears Martin's name for marriage of Priests, proves well that Popery is a monster patched of all kinds of heresy, & worse than they al. Where such things are fully taught & proved. I had rather refer you to the reading of them there, than to write one thing oft. I declared to you afore also where ye shall find. xxiii. schisms among the pope's themselves. These holy Bishops that he craks so much on for their imprisonment, and other that in losing their livings, live more wealthily and at ease than ever they did afore, or the Protestants do in their liberty now. Mark how like themselves they be, and agreeing with themselves. As long as king Henry lived, and all the time of blessed king Edward, they taught, they preached, they subscribed, they swore and believed all this, that they now deny. As oft as they had any living The Papists turn with the world, and differ one from another. in any College of the universities, as oft as they took degree in the schools, as oft as they took any benefice, and when they were made Priests or bishops, so oft they swear and forswear all that now they deny. Perjury in other men is punished with bearing papers, loss of their ears, and other worldly shame: but these men abusing the gentleness of the Prince, being thus oft forsworn are counted holy in the world. The Papists in their religious monsters have ●o kind of monks, Freers, Canons, Nuns, differing in their coats than any people have, some be white, some black, some grey: differing in their shoes, some having whole, some half, some nothing but soles under the foot: differing in shaving their heads, some more, some less: differing in meats, some eating fish only, some flesh and fish at their days and times appointed, differing in places for some never go abroad, but are kept still with in the compass of the house, some walk abroad at their pleasure, and some locked up in stone walls: differing in their service, for every order had his diverse order of mass and Matins, in many points: differing in their Saints, or rather their Gods whose names they bear, whom they worship, and striving which of them should be the holiest. Some hold of Francis, some of Benet, some of Dominic, some of Brigitte, and others of other as they lust to devise. In their school men is found more diversity of opinions, than among any sort of Philosophers. Some hold of Thomas, some of Dominus, some of Albertus, some of other as they like, for there be so many that almost they can not be reckoned. Which things being all considered, and known of all men to be true, except they be wilfully blind how can they say that they agree in one unity of the truth. Pilate and Herode agreed to crucify christ, so these in mischiefs agree to set up superstition, but in their private opinions none are more contrary and divers. In their pilgrimages, pardons, relics, fastings, what diversities and striving which should be the greatest. Among so many Ladies and roods, what striving in every country which should be the holiest, and work most miracles. Among pardons, Boston bear the name, and yet other would compare among relics, the blood of Hales passed other, unto their juggling was known. fastings were more than I know. Some used Saint Rinians, some our ladies, some the golden Fridays, some every wednesday, some half Lent, some whole: some with fish only, other as they lust. What reason is it that they which fasted our ladies fast, some fasting to bread & water ended it in. three years space, other in eating fish had. seven. and why should they follow the Lady day in lent more than other Lady days? and why yearly do they change their day. etc. When these and such other their doings are proved to agree in one, and good reason showed for their doings, they may better charge other men with disagreeing: but they may think it shame to burden other with that wherein they be most guilty themselves. There is none more disobedient than the new Bishops and Preachers now a days, which disoveye the universal church of Christ, the which Church who ●●●. 1●. so ever will not obey, our saviour in the Gospel commands us to take them as infidels. As where the universal Church of christ commands Mass and senen Sacraments as necessary for ● our salvation, they call it abomination, with their blasphemous mouths: Where the▪ Church commands to fast, they command to eat Where the Church commands coutynual prayer of the Clergy, they call it superstition & blind ignorance: where the Church commands the clergy to live in chastity, they command and exhort the Clergy to marriage: where the Church and all laws civil and canon, yea the laws of the Realm do prohibit marriage of priests, they allow marriage of priests, obeying no law, but follow their own carnal lusts. Yea where the Queen hays given straight commandment to abstain from flesh in Lent, and other days, commanded by the church, the new Preachers and Protestants have eaten flesh openly to the great slander of other O God how many lies, in so few lines. The universal Church of christ agrees in the necessary articles of our Salvation, but in certain outward orders and Ceremonies, every Country differs from other, without any dishonour to god. I declared afore how we agree with the universal church and confess the necessary Christian articles of our faith, religion, & salvation better than they, & also I touched some diversities of out ward orders in the Church, whereof many or all were tolerable: and now by occasion of these matters ministered by him, I shall touch some more. He lays to our charge, that we disobey the universal church, if he mean in those things which afterward follow, I am content to try with him. Where under the name of mass, he understands the Romish latin mass, it appears afore how many sundry good sorts of ministering the lords supper be in other countries at this day, and have been of old time: Therefore he makes a loud lie in saying Mass. or thinking, that who so ever disagrees from their Popish mass disobeies the universal Church: for the most part of Christendom, neither does at this day, nor at any time has used it. In the substance and doctrine of the holy Communion, we agree with the scripture and the catholic Church, though we differ in some piece of the outward order of it from other countries: but we profess an open disagreeing from the Romish synagogue both in the order and substance thereof. The Church of God, according to the scriptures, does profess and believe that all faithful Christians worthily coming to the lords table, receive by faith in those holy mysteries, the body and blood of Christ which was given, broken and shed for the sins of the whole world: this we teach, believe and follow, and exhort all men often to prepare themselves worthily thus to receive. The Popish synagogue contrary to Saint Paul teach practise, believe (and persecute with fire and faggot all gainsayers) that in the sacrifice of their bread and wine, the creatures be changed from their natural substance, and are made a God to be worshipped, when they lift it over their heads, hang it in a cord over the Altar, or carry it about the fields, and if the people will buy trentals or masses of it, at their hands, they can sweep purgatory clean, and make souls fly to heaven as thick as dust. These have no ground work on God's word, and therefore we can not believe them: For we read that Christ took the substance of his flesh of the virgin Mary, but never of bread. Only the romish prelate's have made this merchandise put in that article taught this doctrine, and believe this contrary to the whole church of Christ beside themselves. Than it is they that disobey the Church, and not we. I spoke sufficiently for their mass and Sacraments afore, yet for their sacraments now a little more. He says here that there be. seven. Sacraments necessary to salvation, and yet within few words following, he denies marriage to Priests, and that is as much to say as either that marriage is no Sacrament, or that Priests shall not be saved. There is but one way of salvation for all men, than Priests must either be saved that way or else condemned. But it is to foolish to say that any man shall be condemned, except he be married. Shall none be saved but married folks? when he looks at himself being unmarried, and yet not so chaste, he will say nay. Than. seven. sacraments are not necessary for salvation to every man: for many have been saved without many of them: as marriage, extreme unction, order of priesthood, shriving, Byshoppinge, and the lords supper. Who is so ignorant but he knows that many children never, yea, and old folk to, never received all those his Sacraments: which God forbid should all be condemned. No learning can bear this saying to be true, that there be. seven. sacraments necessary to salvation: therefore by this judge the rest of his sayings. And lest he should think the general order of the Church to be thus, though many particulars never receive them, yet in searching, he shall find that to be untrue to. Socrat. lib. v. cap. nineteen. & Sozo lib. seven. ca xvi. in their Ecclesiastical histories write & teach that shriving to a Priest was not commanded by god, but invented Confession. by man: and therefore when they see it abused they took it away, and used it not any more. In the time of Theodosius Themperor iiii. c. year after Christ, and Nectarius being Bishop of Constantinople as they writ there, a Diacone of the church, get a Gentel woman with child in the Church, that came to be shriven, while she was there doing the appointed penance by her ghostly father. The hole church was so offended at it that not only there, but many other Bishops beside in their churches left of afterward that order of shriving and left every man free to the examination of his own conscience for his sins. There hays been nothing more profitable to the Pope than this care shriving has, beside many such like filthiness done by it, as this Diacon did, for no time was fit to woe or work their feat in, without suspicion than shriving time. No prince could enterprise or purpose any great thing, but his confessor would by some means learn it under confession, and declare it to the Pope or his chaplains. Eliseus by the spirit of God never told more secret things what the king of Syria did in his privy chamber, than the Pope could learn by these his confessors, the secret purposes of all Princes. Than if confession might be taken 4. kin. 6. away as here appears it was, it is not so necessary to salvation: nor the universal Church has used it ever as he says: nor we disobey not the Church in leaving it of, seeing so many holy men have done it afore us. joan Dominus writing on the. iiii. book of the sentences distinc. xvii. and searching out where this their sacrament should be builded, writes thus. If we say it is grounded on the saying of Saint james, confess you one to an other, many inconveniences will follow, for so every man might hear an others confession how should Saint james Bishop of jerusalem command Peter the highest and the romish Church. If it be grounded on Saint Ihons' saying, whose sins ye do forgive, they are forgiven: yet there is no mention to do it in his ear. If that will not serve than, say that it comes from Thapostles: if that serve not, because the Grecians use it not, than say it comes from Ro. as does the Communion in unleavened bread, thus ye see what hard shifts they are driven to, in triing out the authority and ancienty of this their sacrament and how small it is when it comes to proof. But if ye will iudiffrently judge whether the new Bishops or the old, obey their Prince and God's Church better, read the oath of them both and than judge. The Pope first devised an oath for his bishops to swear at their creation and when that was not thought strait enough, he devised this afterward. I N. bishop of N. from this hour forward, The Prelate's oath to the Pope shallbe true to Saint Peter, and the holy romish Church, and to my Lord Pope N. and to his successors, entering canonically: I shall not be in counsel, consent, nor at deed, that he may lose his life, or that any member may be taken from him by deceit, or violent hands laid on him or wrong done to him, by any means. That counsel that shall be declared to me by himself, letters, or messengers. I shall not disclose to any man wittingly to his harm. I shall help to defend the Popedom of the romish church, and the rules of holy fathers, and the rialtes of Saint Peter against all men saving my order. I shall not be at any council or deed where any evil is devised against the honour and power of them, but to my power I shall stop it, and so shortly as I can signify it to our lord Pope or some other that will tell it his holiner, Heretics, schismatics and rebels to our lord Pope, to my power I shall pursue. etc. Look how well our holy prelate's keep their oath to the Pope, & deny it to their lawful Prince. The oath of the new bishops is in print in english, and so known of all (that lust to learn) that I need not to write it, and although the Popish prelate's refuse to take that oath, because it makes the Prince, the chief governonr over them (which they can not abide) hereafter in his proper place where he falls into that question, I shall entreat of it. Secondly where he charges us, that where the Church commands to fast, we command to eat, and have eaten flesh in Lente, and other forbidden days, we speak plain english, and say he lies. Under the name of the Church, he ever understands Rome, yea and not when it continued in any pure religion, but even in these latter days when it is ever whelmed with infinite superstitious. Fasting days be Fasting. appointed commonly by every particular church and country, rather than by the universal Church, but if any kind of fasting be general, I say they Ambrose. break that order rather than we. Ambro. writes on the. xvii. cha. of Luc. that for the space of. l. days betwixt Easter and whitsondaye, the Church knows no fasting day. Mark what the church used in his time, and what it is grown to since. How many fasting days in that space have Popes brought in since? from whence came all the gang days to be fasted in the cross week? was it from the church or no? if the church did it, than the latter church and Popes were contrary to the old church in Ambro. time, or else the church is free in all ages to disannul that which was done afore them. If it be free: why than may not the church now disannul that which was done afore our time, as well as they broke the custom of the church in Ambrose time afore them, has not the Church like power in all ages to decree or dysanulle what they lust? Are we more bound that we shall not break old customs than they were? What is the reason that we should be so, or where is it so written. If the Church be ruled by general counsels where is that counsel that decreed so many fasting days to be betwixt Easter and Whitsunday: & Ambrose says none was afore his time. Is counsel so contrary to counsel, or does one counsel deface that which an other determined? Than is that true, where I said afore that their counsels were like our parliaments, and they are no longer to be observed than other counsels following shall think meet. Which being true & granted who willbe so mad to build his faith upon counsels, which have so often changed, and one sort believe contrary to another? And although Ambrose say that the church knew no fasting day betwixt Ester and whitsunday, yet beside these many fasts in the Rogation week, our wise Popes of late years, have devised a monstrous fast on Saint Marks day. All other fasting days, are on the holy day even, only Saint Mark must have his day fasted. Tell us a reason why so that will not be laugh at. We know well enough your reason of Tho. Beket, and think you are ashamed of it: tell us where it was decreed, by the church or general counsel. Tell us also if ye can, why the one side of the street in Cheapside fasts that day being in London diocese, and the other side being of Canturbury diocese fasts not? and so in other towns more? Can not Beckets' holiness reach over the street, or would he not. If he could not, he is not so mighty a saint as ye make him: if he would not, he was malicious that would not do so much for the City wherein he was borne. This is his great ancient holy church that he cracks so much. Becket was living sins the conquest under king Henry the second, not ●iii. C. years sins: and yet all as they think that will not believe their trumpry to be M. D. year old, and ought not to be broken, is an heretic, disobeys the universal Church, and not meet to live. Monica Saint Augustine's mother seeing them fast at Rome on the saturday, and coming to Milan see them August P. p●● 06. not fast there, marvelled at it, and asked Austin her son, the cause of such diversity of fasting, thinking that both did not well. Austin being yet but a young scholar in Christ's school, asked Ambro. the cause. Ambro. said: fasting was free, and therefore when he came to Rome he fasted, and did as they done: When he was at Milan, be fasted not but did as they did. afterward Austin being better learned, gave this lesson in the same Epistle, and said: that he found written in the new testament, that we ought to fast: but he never found it there written, what days we should fast. Therefore the time is free to all christians by the scripture to eat or not eat: but they must eat so soberly every day, as though they fasted, and see that they surfeit not. Montanus an heretic was the first that made laws for fasting, and they like good children make it heresy to break their days, or fast otherways than they appoint. There be. two. sorts of fasting, from meat, which we be bound unto. The one voluntary when we feel ourselves by to much eating given to any kind of sin, than the flesh must be bridled by abstinence, that it rebel not against the spirit, but the mind may more freely serve the lord: The other is by commandment on such days as be appointed by comen order of the country, wherein we must beware that we be not breakers of polities. These kinds of fasting stand in outward discipline, and are to be observed with freedom of consciens so far as the health of the body may bear, and superstition be not maintained. 58. There is a. three sort which isaiah speaks of, that stands not in forbearing meats only, but in exercising the works of mercy. Is this the fast that I choose sais the Lord that a man should punish himself, pinch his belie, and pull down himself, so that for hunger and pain he cry out, or fall into sickness, that he writhe and lap his head in huddes and Kercheffes. No says the Lord: but this is the fast that I have chosen: bring the poor and strangers to thy house, feed the hungry, cloth the naked. etc. God is not delighted with a hungry belly for meat, but with the soul that hungers for his righteousness. Furthermore this general kind of fasting which stands in forbearing flesh, and eating but one meal a day, to many it is no grief nor a bridelinge to the lust of the flesh. Some love fish so well that they had rather feed of that than of other meat, and some have so weak stomachs or live so idle lives, that they can scarce digest one meal a day. Again other some have so costly and great dinners that they eat more at that one dinner, than the poor man can get at three scamlinges on a day. Therefore I can not say that he punishes his body by abstinence that eats fish which he loves, nor that for weakness of stomach, can not eat more although his appetite desire it, nor he that gorges himself so full at one meal that he can not be hungry of a whole day after. Hard it is therefore to appoint to every particular man, what, when, or how seldom he shall eat when he fasts: but because generally every man loves flesh better than fish, and eats twice a day at the least, generally it was well appointed in fasting to forbear flesh, and eat but ones a day, though it fail in many particulars. Therefore when any is to be charged with breaking his fast the person is to be considered whither he may do it with the health of his body: the kind of fasting, whether it be superstitious, to buy forgiveness of sins and righteousness, the time that it be not with jewish observation of days, and the meat itself, that it be not thought unclean by nature, and unlawful: and the cause that it be for taming the flesh, and not to compound with God or bargain that for so many days fasting, God shall reward him with such worldly blessings as please him to appoint. In Flaunders every saturday betwixt Christmas and Candelmas they eat flesh for joy, and have pardon for it because our Lady lay so long in child bed say they: we here may not eat so: the Pope is not so good to us, yet surely it were as good reason that we should eat flesh with them all that while that our lady lay in child bed as that we should bear our candle at her churching at Candelmas with them as they do. It is seldom seen that men offer candles at women's churchinges, saving at our ladies: but reason it is, that she have some preferrment, if the Pope would be so good master to us as let us flesh with them. Every one even by the Pope's law is not bound to fast as children, old folks, women with child, pilgrims, poor prisoners, labouring or journeying men: and by the consent of the Physician and ghostly father even in the midst of blind Popery all sick persons might eat flesh at all times: And those that be bound to fast may be dispensed with for a little money. That is good holiness that is bought for so little money. Our saviour christ seeing the Pharases offended with eating meat, said to them. That which enters in at the mouth, defiles not the man, and when they would not be so satisfied he said: let them alone they Math, 15. be blind, and guides of the blind. So surely to such obstinate blind Papists as will not learn the freedom of conscience taught in the Scriptures, and serve the lord in singleness of heart, but put their hole devotion in outward observation of man's traditions, it may well be said, let them alone they be blind and guides of the blind. It is the weak conscience that is to be born with, as Saint Paul teaches, saying, I had rather never eat flesh, than offend my brother, and not the obstinate wilful blindness of the superstitious that may learn and will not. When he has proved that the protestants upon their wilful lusts and not for such necessary considerations (as is here rehearsed) have contemptuously broken the fasting days appointed by comen order, he may well rebuke them: but there be to many witness which have heard many of them sundry times out of the solemst places and pulpites in the realm teach the contrary: therefore none can believe these his lying words to be true. breaking thy fast stands not so much in eating any kind of meat, as in the quantity of it, or doing it with contempt of the higher powers, and comen order appointed, or else in offending the weak conscience which has not learned his liberty given by god in his holy word. Where he casts in our teeth the breaking of lent, as though that were commanded by Gods own mouth, and should be observed without all excuse, they that lust shall see how great diversities of fasting Lent have been in old time before, and than judge whither this their one kind of fasting Lent be so necssarye. Socrat. lib. v. ca xxii. of his Lent. ecclesiastical history writes of the diversities of sundry things in the church as keeping of Easter, baptizing, marriage, and the Communion. etc. Among which he touches the diversity of lent fast, and says: that the Romans fasted. iii. whole weeks afore Easter, except Satturdaye and sunday, some Grecians fast. vi. weeks, some begin. seven. weeks afore, and fast but. xv. days in that space, and those not all together. They differed also in meats, for some would eat nothing that had life: some would eat no lively thing but fish: some would eat both fish and fowl, other forbear Berries and Eggs, other forbear all things save dry bread, and other would not eat that, some would not eat afore the. ix. hour, but than would feed of divers meats. Some at one hour of the day, some at another. etc. If all these christian men served God, and yet had such diversities of fasting their Lente, why should they be counted evil men that do no worse than they did, or serve but a little from this their used Lent fast. Is this so well, that nothing is well but this? And because they stick so much to the Ro. Church, note that he says the Romans fasted but. three weeks why should we than fast sir? or how has Rochaunged this old custom? or may it be changed? If it may not why have they done it, and if it may, why blame they them that do it? Polychronic. lib. v ●a. it. writes that Pope Gregory the. i. ordained fasting of all Lent, who lived vi. C. year after Christ, than it lacks much of their authority and ancienty that they crack so much of. We read that our Saviour Christ eat flesh at his last supper on maundy thursday (which day of all in lent is one of the holiest) if Christ than fasted Lent. I speak not this because I would have men to break the comen appointed order of fasting without lawful cause: but that I would every man should know the liberty of consciens, that Christ has given and taught us in his word. Let every man obey the ordinance of the rulers, which command not any thing contrary to God, and let them know also the freedom of conscience, that they be not boundmen to the creatures which God of love has made to serve, and not to rule us. surely these people were christened, and holy members of the church of christ: and yet so shamelessly he cracks so much of the whole church to maintain their doings. Spiridion bishop of a town in Cyprus Sozo lib. ●. ca 〈◊〉. when his friend came to him on the fasting day after dinner, bade his daughter Irene dress a piece of bacon, because he had no other meat in the house, nay says the man I am a christian man I eat no flesh on the fasting day, why says Spiridion because thou art a christian man thou should eat. O worthy lesson teaching both the marriage of Bishops, and also liberty of meats. thirdly where he belies us, saying that we call prayer, superstition, read the books of prayers, which the protestants have made, the order that they teach to pray in, mark their prayers openly in their sermons, with what servant zeal it is done, and judge than how falsely he misreportes them. But if he mean the prayers of munks, Freers Bunnes. etc. we will not greatly stick Prayer. to grant them to be so in deed: and good reasons we have out of their own ●o●tours, why to say so. Saint Thom in his scdā scde quest. xcii. writeth that it is superstition when a man is to holy. As when he is so Pope holy that he believes things not to be believed, fears things not to be feared, worship's things not to be worshipped, or does things as holy: which be not holy in deed. Confer these sayings with munkish prayers, and such like, and see whether we say true. Things necessary to be believed are written only in the scriptures: so be things to be worshipped, to be feared as godly, or counted holy, are Superstition. taught there only. Than he that believes more than the holy Bible teaches, or worships, fears other Gods than the only living God, or does any thing for the service of God, or counts holy that which is not taught there generally, he is superstitious and the use of the thing itself is superstition. The english word is the harder because we use the Latin word superstition, and makes it English: But the Greek word makes the nature of it, and the things afore rehearsed plainer by much. There be. two. Greek words signifying this superstition. Ethelothresceia and deisidaemonia, Ethelothresceia the further word signifies as the interpretation of it declares, all such religious woorshyppinge of God, as man dcuises on his own head, and is not taught in the holy scripture. So says the gloss Colloss. two. when man's tradition is taken for religion than it is superstition. As either to worship any other God than the only true living God, or to worship the only god other ways than he has appointed us in his word: as with Lady Psaltars': trentals, pilgrimages. etc. And because the chief part Superstitions. of godly worship stands in praying to God, and calling on him in our necessities with a stedstast belief of his holy word and promise: He that calls on any creature but god alone for help, or believes other doctrine necessary to salvation than God's book alone, Deisid●: moni●. he is well called superstitious. The latter word signifies that godly fear in their opinion which is due to god alone: which who so ever gives to any other creature beside the true God, he is superstitious also. As they that to know things to come will counsel with spirits, or in their sickness or trouble seek help at their hands, hang upon the stars for lucky or unlucky dates, or fear any creature more than the lord & creator. All the pope's creatures therefore be superstitious putting their holiness and religion in their fowls, cloisters, order invented of men, and fearing more to break the rule of Austin Dominie, Benet, than of any Apostle, evangelist, or christ himself. They also be superstitious that put holiness in meats, days, times, places, beads, holy water, palm, cross, pardons. S. Agathes letters for burning houses, thorn bushes for lightnings. etc. Learn therefore to put difference betwixt religion and superstition, and than ye shall easily know how we disallow no prayer but the superstitious. The Scribes and Pharisees prayed at every corner of the streets, and fasted oft: yet our saviour Christ rebuked them, not condemning prayer, but their misusing of it. So we will every man to pray in every Prayer. time and place: yet superstition we abhor in all sorts of men, prayer, time and place. What wicked blindness is this than, to think that bearing prayers written in rolls about with them, as S. john's Gospel, the length of our lord, the measure of our Lady, or other like, they shall die no sudden death, ●ot he hanged, or if he be hanged, he shall not die. There is to many such, though ye laugh, and believe it not, and not hard to show them with a wet finger. Prayer than is of. two. sorts, either in begging that that we want, or giving thanks for that which we have received: and it is the earnest lifting up of a man's mind to God or a familiar and reverent talk and complaint to our heavenly father of our miseries with a ●rauinge of his mercies, and trusting t● obtain of his mercy that which shall be necessary: or else an humble thanks giving for his liberal benefits so plenteously bestowed on us undeserved. These stand in deep sighs and groanings, with a full consideration of our miserable state, and God's majesty: in the heart, and not in ink or paper: not in hanging written scrolls about the neck, but lamenting unfeignedly our sins from the heart, accusing and condemning ourselves, and begging pardon for them: not in speaking a number of words with the lips unconsideratlye, be they never so holy, but with bitter tears weighing from the heart every syllable that he thinks or speaks. Thus prayed Anna to have a son. i. kin. i. so sorrowfully pouring out her griefs afore God in her mind, that the Priest seeing her lips move and hearing not her words, thought she had been drunken. Thus earnestly called Moses on god, in his sorrowful meditation. That the Lord said to him, why cries thou so to me? and yet we read not that he spoke any word at all. The other is lyplabour in speaking much, or saying a great number of their own devised prayers (or else a charming) thinking that in certain words speaking they could make things come to pass as they lust. These with such other as popery is full (of we say be superstitious.) lastly be burdens us with breaking all laws, of the church, civil, canon, and Marriage of priests, the Realm, in that we say, marriage of Priests is lawful. This is that which may not be borne: this is thought so han●us that Christian men should not suffer it. If he were learned he could never have heaped so many lies together. All writers confess that the greek church in the east part of the world (which is the greater part of christendom) never forbade their priests marriage, nor do at this day. For the west and Latin Church now will I try a little, whether any such have been borne by law or no. Hildebrand commonly called Gregory. seven. (who for his deeds might be turned and called a hell brand) was the first that ever brought about (but with much a do,) that Priests Polid. lib 5. ca 4. de inventor. should not mary, and the married should lose either their wives or livings: but the Priests of Spane withstood him by their Bishop. Some afore attempted it, but never one could compass it. This Pope lived about the conquest. v. C. year sins: and sins the beginning of the world unto his time, it was not brought to pass. There is a great difference in continuance of time, than that marriage was allowed, and a small that they were forbidden. In Moses' law it was not forbidden, two thousand year afore Christ: Peter Thapostle and Philip Thevangelist were married, and had Act. 21. Roiff. lib. 2. Ca 9 daughters. Gregory Bishop of Na●an●um was bishop there as his father was afore him. Polychrates Bishop of Ephesus says that seven. of his cousins and ancestors had been bishops afore him. When Phileas Bishop of Chinn● Euseb. lib 5. ca 26 was led to martyrdom, the greatest reason they had to persuade him to recant, was that he would have pity on his wife. Eustathius and his scholars are blamed because they despised married priests. These among the Grecians Sozo lib. 3 Ca 14. I trust prove that the Church has had married Priests of old time. The. l. Canon of The Apostles says: If any bishop, Priest, Diacon, or any of the clergy forbear marriage, flesh and wine, not for that his mind might be fitter to godliness, but for abomination, forgetting that all that God has made is good, and that he made both male and female: let him be correct or deposed The third Council of Cartage says thus: Let not priests children make any plays and gammes. If any says the Pope's canon law, should teach that a priest for religion sake, should despise his wife accursed be he. Distinct. xxviii. Again the next cha. following: If any make a difference of a married Priest, as though he should not minister by occasion of his marriage, and therefore forbear from his ministration accursed be he. When this foolish unlearned Papist has scraped these and such like sayings out of the Pope's testament (commonly called his decrees) than he may say the Pope's law, has utterly condemned marriage of Priests in the Latin Church. But what needs ●. Paul. these proofs when Saint Paul says plain a Bishop must be the husband of one wife: and Ambrose writing on Ambrose. the same place, says that he is not forbidden to have a second. Pope Pius Platina. two. writeth that there were great causes why Priests were forbidden wives, but there were greater causes why they should be restored. jerom grants that in his time many Priests were jerom. married. x iovi. And on the vi. cha. of the Epistle. He writes thus. Let bishops and Priests read these, which teach their children worldly learning, and make them to read Comedes, and sing bawdy songs of ministrelles. etc. Nauclerus part. seven. generat. xxxvii. writes thus Gregory. seven. decreed in the Gregor●●●. ●ii. year. M. lxxiii. that from thenceforth Priests should not have wives: and they that had should leave them or be deposed. He wrote to the Bishops of France, and Germany, that they should procure it so to be with them. The hole clergy cried out against this decree, calling Math. 19 1. Co●. 7. him heretic: who had forgotten the word of the Lord (who said) all receive not this saying: and he that can not refrain let him marry: and it is better to mary, than to burn. How violent a thing is this to compel that men should live like Angels: and when he denies the accustomed course of nature, he should give liberty to whoredom: If he continued to confirm this decree, they had rather leave their priesthood than marriage. Gregory not Gregory. withstanding was instant and rebukes the Bishops of slothfulness, that these things were not done among them. Tharchbishop of Mentz perceyninge how hard a thing it was, to break so long a rooted custom, and to reform the world in his old age, appointed his Priests. vi. months to do that in which they must necessarily do: they purposed than to lay violent hands on the bishop, except he changed his purpose. The year following Gregory attempted that divorcing of them by his legate which he could not bring to pass by the bishop. The Priests were so moved against the legate, that they had almost torn him in pieces except he had gone away, and left the matter undone. A horrible plague he says further did follow this contention of the west Church, in so much that lay men did christian and minister sacraments because the Priests had rather forsake their priesthood than their wines, and would not minister. etc. thus far the history. Mark when this was done, the trouble in doing it, the plague that followed, and that marriage as he says was long used afore him. To the Lord and father Nycholas, the Note also this notatable Epistle concerning the same matter. diligent provider for the holy Romish church: Huldrich Bishop of Angsburgh in name only, wishes love as a sun, and scare as a servant. WHere I found (O father and lord) your decrees for the continentie of clerks, which ye send me of late, to be without discretion, a certain fear and heaviness both troubled me, fear because the judgement of the shepherd whither it be right or wrong, is to be feared: for I was afraid lest the weak hearers of the scripture which will scarce obey a righteous judgement, not regarding this of yours as wrongful, should boldly break this so heavy a commandment of the shepherd that it may not be borne. Sorrow or rather pity troubled me, when I doubted by what means the members might escape, where their head was so sore sick. What can be more grievous, or more to be pitied of the hole church, than that you the bishop of the chiefest see, should serve but a little from a holy discretion? Thou swerved much from this, when thou would that clerks (whom thou should warn for the continenty of marriage) should be compelled to it by a certain imperious violence. Is not this worthily to be counted a violence, by the comen judgement of all wise men, when any man is compelled to execute private decrees, contrary to the doctrine of the gospel, and decree of the holy ghost? Therefore where there be many examples of the old testament & new, teaching discretion, as ye know: I beseech your fatherhood be content that some few among many may be put in this writing. Our lord appointed marriage to priests in the old law, which is not red to be forbidden them afterward. But he says in the Gospel: there be Euunches which have geldet themselves for the kingdom of heaven: but all men receive not this word, he that can take it, let him take it. Therefore Thapostle says: for Virgins I have no Commandment of the Lord, but I give counsel. Ye see that all men can not take this counsel according to the saying of the Lord. And ye see also many flatterers of the same counsel, willing to please men and not god, with this false show of continenty, to do more heinous things: as to provoke their father's wives, not abhor to lie by beasts, and men. But least the state of the whole church should be decayed by the great mischiefs of this filthiness, he said: For fornication let every man have his own wife. Yet these hypocrites falsely say, that this same belongs specially to lay men: which hypocrites, although they be in a most holy order: yet they doubt not to misuse other men's wives. These men understood not the scripture rightly, and because they wrung the pap to sore, they soaked blood in stead of milk. For that saying of Thapostle: Let evely man have his own wife, exceptes no man in deed, but him that professes conrotinentye, or him that determines to continue his virginity in the Lord. etc. And that ye may know that they which have not made this vow, ought not to be compelled: Here Thapostle to Timothe, saying: It becomes a bishop to be blameless, the husband of one wife: and lest any man should turn this saying to the Church only, he adds: he that can not rule his own house, how can he rule the Church of God? Likewise he says Diacons must be the husband of one wife, which can well rule their children and houses. I know that ye have taught by the decrees of holy Sylvester Pope, that this wife must be blessed of the Priest. The writer of the rule of clerks lives, agreeing with these, and such sentences of the scripture sais: A clerk must be chaste, or else bound with the band of one marriage. Of all which sayings he gathers truly that a Bishop and Diacon, are to be blamed, if they be divided into many women: but if either Bishop, or Diacon, forsake one woman for religion sake, the canonical sentence here condemns them without respect of their degrees, saying. A Bishop under pretence of religion must not put away his own wife: if he put her away let him be excommunicate: but if he continue, let him be deposed, & postea. There be some which take S. Gregory for a help of this opinion: whose foolishness I laugh at, and am sorry for their ignorance: they know not that the perilous decree of this heresy made by S. Gregory, was purged afterward of him by worthy fruit of repentance. For on a time when he send to his pound for fish and see more than six thousand children's heads brought, he sight, moved with inward sorrow, and confessing that decree which he made for forbearing of marriage to have been the cause of so great a slaughter, did purge it with worthy fruit of repentance, and condemning his own decree, praised that counseel of the Apostle: It is better to marry than to burn, adding for his part this: It is better to mary, than give occasion of murder. Thus much among many other reasons concerning this matter, this Bishop wrote a. seven. c. year sins. Frere Mantuan says that Hilary the learned writer & Bishop of Poiteer in France was married. The counsel Gangrense about a three C. year after Christ says. If any man think that it is not lawful for a married priest to use his ministry, or abhor him for that cause, cursed be he. The Priests of Spane did earnestly defend their marriage against Pope Syricius, being angry with them. Thus far ye see of how late years, and how troublesome a beginning this forbidding of priests marriage had in other countries, now let us see a little how and when it began here in England, that this proud prycker and unlearned papist, may see his own foolishness. If I should begin at Wales, the relics of the old Britan's which have at all times suffered their Priests to mary in all popery, peraventure some would call them concubines for a shift rather than wives, as they be in deed, but surely if papists will suffer fathers so to bestow their daughters, and their chaplains to keep unlawful women, rather than their lawful wives, (as Pigius their great patron says it is better for a priest to keep a whore than have a wife) they declare whose children they be. Marriage is of God, whoredom is of the Devil, therefore I come to more certain things. In the time of King Henrye the first, paschal being Pope and Ansel. bishop of Cantorb. about. iiii. C. years sins, this divorcing of Priests began chiefly here with us. The Pope willed Ansel. to do it, he attempted to do it, and the king withstood it, as appears by sundry Epistles of Ansel concerning the same matter. Epi. lxxvii. &. three c. lxxvi Ansel. to his brother & suns, the lord Prior Ernulph & other serving god under Ernulph. him in Christ's church in Cantorb. greeting and his blessing. As concerning Priests of whom the king gave commandment that they should have both their Churches, and their wives, as they had in the time of his father, and of Lanfranc late archbishop: yet both because the king has revested and reseased me of the whole archbishopric, and also because so cursed a marriage was forbidden in a counsel in the time of his father, and the same Archbishop, boldly by that authority which I have by tharchbishopric, I command not only within tharchbishopric: but also through out England, that all Priests which keep their wives, shallbe deprived of their churches and ecclesiastical benefice. Mark the things contained in these few words: the kings commandment for Priests to keep their benefices and wives both, contrary to Pope Gregory's decree afore, and yet not contrary to the custom in his father's time and bishop Lanfranc. And where Ansel. demanded Ansel. the Pope's advise what was best to do, seeing it was so hard to divorce them, note the Pope's answer. Epist. iii. C. xxxi. Paschal Bishop, servant paschal. of God's servants, to his reverend brother Anselme Bishop of Cantorb. greeting and Apostolical blessing. We believe your brotherhood is not ignorant, what is decreed in the Romish church concerning Priests children: but because there is so great a multitude of such within the Realm of England, that almost the greater and better part of the clerks are reckoned to be on this side: we commit the order here into your charge: For we grant those to be promoted to holy offices (by reason of the need at this time, and for the profit of the church) whom learning and life shall commend among you: and yet notwithstanding the prejudice of the Ecclesiastical decree be taken heed to hereafter. Here I note the Pope's confession that almost the greater and better part of the clergy here in England were married than, and that he suffers them to be promoted to benefices, and afterward as time would suffer to execute the Pope's devorcing decree. When the Bishops could not well bring those divorces to pass, the Pope send joan his Cardinal to do it: and he as Polychro. Polychro. writes lib. seven. ca xvi. was taken the same night in bed with a door in the time of Henrye the first. O holy single life that the Pope went about: The same Polychro. says also lib. seven. ca xxxi. that Fuico a French Priest came to king Richard the. i. and bade him marry his. three daughters, the king said he had none, yes says he: Pride, covetous, & lechery, than the king said: pride I give to Templars, covetous to white monks, and lechery to Prelates, this marriage was so knit than that it could not be broken sins, and this was the kings opinion of them. But not only this hardness was in beginning of this divorce, but after that they were separated diverse came together again, as appears in the Epistle that Ansel. wrote to William his archdeacon in this behalf. Ansel. archbishop to the reverend Gundulph Bish. and to Ernulph Prior, and to William archdeacon of Cantorb. and to all in his diocese greeting. Epi. iii. C. lxxiii. William our archdeacon has written to me that some Priests which be under his custody, taking again their wives that were forbidden them, have fallen into uncleanness from which they were drawn by wholesome Counsel and commandment, when the archdiacon would amend this thing, they utterly despised his warning, and worthy Commandment with a wicked pride. Than he calling together many religious men and obedient Priests, excommunicated worthily the proud and disobedient, which beastly despised his curse, and defiled the holy ministry as much as in them lay. etc. Here appears how hard it was to divorce the married Priests, and how some would not obey though they were excommunicate. I mark also how the Bishop calls these marriages uncleanness, and says: they defile the ministry: but to an indifferent judge the Priests have better reasons out of the Scriptures for themselves, than the Bishop had. Let all them therefore that have the fear of god afore them, consider the great plagues that God laid on this Realm at that time. The Realm was conquered by strangers. William Conqueror and his fellows: the Pope's Chaplains. Lanfranc Bis. of Cantorb. under king William the. two. brought in transubstantiation, & Ansel. under Henry the .i. next king following, brought in unmarried priests, & divorced the married, the doctrine of transubstantiation is so holy that a married priest may not handle it, the one can not stand without the other, & the one necessarily brings in the other. The late pope's were better than they, for in the time of pope Paul the. three keeping his Counsel at Trident a. xvii. year since, came forth that worthy book Interim, wherein is entreated the marriages of Priests and concludet that those which be married, should not be divorced, but whither any more should marry, it should be referred and differred to a general counsel. These men were more reasonable, modest, and wise than our late brutish Papists: for in the late days of their raging madness contrary to this decree of the Pope made not. xvi. year afore, they divorced here with us all Priests that afore were married. But when these old Popes see how hard it was to drive Priests from their wives, that Helbrande Gregory. seven. decreed that none should hear his mass that was married: and by this polity, he brought more to pass than by excommunication or any other way. Such practices the Pope's prelate's are full of: for when the Priests perceived their ministry was despised, it made them some thing to relent, and at length altogether to quale. At the same time, and straight after the conquest were swarms of monks, brought almost into all the Cathedral churches of the Realm. As at Duresme in the year. M. lxxxiii. the Priests (which than were married) were brought from Duresme, and had the prebends of Aucland, Duresme. Darnton and Norton: and monks were placed in their steeds, at Durram in the xviii. year of William the conqueror: and these prebends were than first founded & appointed for these secular married priests. O gentle Papists of old time that would not displace married priests, but provide livings for them, where our Edomites persecute them without mercy. Marriage God's holy ordinance in Paradise, & blessed is punished of popery in the world, such is their wickedness. In other places as Winchester, Worceter and else where, this bringing in of monks, and driving out married Priests, began a little afore the conquest under king Edgarus but no great differens in the years. Dunstan and Oswalde Bishops of Worcetor first and after of Cantorband York, were great helpers in this matter. Oswald thrust all the clerks out of worceter Church which would not be made monks. Ethelwoldus Bishop of Wynchester thrust out his married priests likewise, if they would not forsake their wives, and become monks, and placed monks in their stead, but they so hated the Munkish life that they were content to leave all rather than become munks, every one of them save three But after the death of Edgarus, Aelfer king of Mercia (which was the middle and chief part of England) and many other nobles of the realm, drove out the monks and brought in the married Priests again. These and such like are written in the records of these churches, and were done many of them about the year of our lord. ix. C. lxiii. and after. Polychroni. also in his. vi. book touches many of these things: These things I have spoken more large lie because he charges us with disobeying all laws, as though these were never done in England afore, and good men should not suffer them: and also that the world may see how lewd, unlearned a Proctor hays taken their case in hand, If he were not to far passed shame, he would not deny the laws of the Realm to suffer priests marriage, saying the. xxix. Injunction which the Queen's highness set forth, entreats of their marriage only. But this is their obedience, that they show to their Princes, in denying their laws: and it is their old opinion that juiunctions be not laws, nor Princes have that authority over them to make such laws. God give them better minds, or grant the Prince better subjects. It were to long to write all that may be said in this behalf, and it is not my meaning: only I would let them see which would learn how wrongfully priests marriage is accused. For the froward obstinate, that will not learn, but contemn and condemn all that gain say it, afore they hear them speak, I say with our saviour christ in a like case: let them alone, they be blind, and guides of Math. 15. the blind: They are not to be passed on, do as truth, God's word, and a good conscience teaches, you nothing regarding their raling blasphemies. Austin in his book de bono coniug all. Ca xxi. comparing the chastity of marriage and slngle life together says thus. The virtue of continenty must be always in the power of the mind, but in deed if must be showed as things and times change. For as there was not a diverse merit of suffering martyrdom in Peter that suffered cruel death, and in joan that suffered not: So there is not a diverse merit of chastity in joan which was not married, and in Abraham which gate children. For both his single life and this man's marriage, served christ as the time changed, but joan had chastity both in power and deed, Abraham only in power. Again. ca xxii. evil men say to him that is chaste: Art thou better than Abraham? but when he hears it let him not be afraid, but say, I am not better, but the chastity of single men is better than the chastity of marriage. Again ca xxiii. If we compare the things themselves together, it is sure that the chastity of continenty, is better than the chastity of marriage, and yet both good: but when we compare the men together, he is the better that has a greater goodness and virtue in him than the other has. Thus far Austin. Mark the difference that he puts betwixt the goodness of things themselves, and the goodness of the men that have them. I am sure many will judge that I speak this to please my wife: but we read that Paphuntius unmarried (when some in the counsel would have determined Sozo. lib. 1 Ca 23. that Priests should leave their wives) persuaded the contrary. Spiridion being married as he writes also, and having children was never the worse, or ●●i. Ca 11. hindered to minister the sacraments. Chriso. in his homily on the marriage in Cana Galilea writes thus. Thou repro●●s marriage that they be a let to godliness: but wilt thou know that it hurts not to have wife and children. Had not Moses' wife and children? was not Helias a virgin? Moses brought Manna from heaven, and Helias fire: god spoke to Moses, and was conversant with Helias. Did not Moses make Duales to come: and Helias shut up heaven from rain with a word? Did not Moses divide the sea, and brought through the people? Was not Helias taken into heaven in a fiery chariot. Did virginity hurt the one, or was wife and children a hindrance to the other? has thou marked Helias in his chariot in the aer, and Moses going on foot in the sea? Mark Peter also a pillar of the church that he had a wife: for it is written that jesus went into Peter's mother Math. 8. in law, being sick, touched her and the fever left her. Where there is a mother in law, there must needs be a wife, and daughter in law. Sees thou not than that Peter had a wife? blame not marriage than. etc. thus far Chrisostome. I could show you like examples of married ministers at these days, which are not hindered in their duty doing thereby, nor in any part of godliness: but rather furthered in that household cares be taken from them thereby: and in sickness, they better cherished These be enough for them that will be persuaded, or more will not serve. It is not hard to bring diverse more authorities out ot the Popes distinc. xxviii. and xxxi. to prove this withal: but he that is father of all filthiness is not worthy to bear witness in so honest a matter. In Moses law where every one should marry with in his own tribe, the priests had this privilege that they might mary with the kings stock: but our men abhor priests marriage, lest they should get gentlewomen, and so possibly might inherit their lands. God was not so wise to foresee these things as we be, and that which Gods wisdom thought good and commendable, we with our polities think hurtful and unprofitable. God make us wise in him. For the foolish writhing and racking of the scriptures following, because they be so unaptly applied that a blind man may sce them, I will not stand to set out his folly: for they contain no matter of weight against us. They have invented a new way to make Bishops and Priests, and a manner of service and ministration that Saint Austin never knew, Saint Edmond, Lanfranc. S. Anselme, no● never one Bishop of Cantorb. saving only Crammer, who for soak his profession as Apostata, so that they must n●●es condemn all the Bishops in Cantor. but Crammer and he that now 9 is: all the bishops of york sauy●● Holgate, and he that now is: although Saint Wilfride, S. William have been taken for Saints, and were bishops in york. In coventry and Lichfyelde S. Chad was Bishop and many blessed Bishops, and he that now to Bishop, can find not any one that ever was made as he is, nor of his religion. Therefore he must prove all Bishops' 〈◊〉 Lichf●loe were deceived, walked in blindness, and ignorance, or else he that now is must needs be deceived and be in blindness: In Duresive haut bene many good fathers: but he that now is Bishop can not find any one predecessor in that see that was of his religion and made bishop after such fort as he was: so that he that no we is, must take in band to condemn all the Bishops afore him that they were in ignorance and blindness, or they will come to his condemnation at the day of judgement. And this in all bishoprics in England, some can find one, & some none that ever was of their religion. What arrogancy may be thought in those men that will take in hand to condemn so many blessed fathers all to be in blindness Here this proud Papist triumphs as though nothing could be said to the contrary. For our church service I said enough afore, now mark what weight his raging railing words have. He says Saint Edmonde Lanfranc, Ansel. never knew such an ordering of Priests, and bishops, how proves he that? I think they did: for they lived in that age when religion began to decay, blindness and superstition to creep into the world, and therefore could not be ignorant of such good order as had been afore them, although they themselves than began to change & bring in the contrary, whereof I declared part afore as marriage of priests, church service. etc. To grant that so many Bishops of Cantorb. york, Lichfield, and Duresme were in blindness, he thinks it such an inconvenience, as no man will do it: and therefore these that now be Bishops must needs be deceived. I am not of that opinion to think it a shame to grant that bishops be deceived either in that age or other: for there has been no man so holy (except Christ jesus) but he has bene deceived and ignorant in many things, even in religion. Did not Paul rebuke Peter for dissembling in meats with the jews? Only Christ has the full truth. That is the proud principle of Popery to, think that they can not be deceived: yet in that saying they are most foully deceived. The Scribes and Pharases used the same reasons against Christ our Lord, and the false Prophets against the true, saying that they kept the old true learning, and the other brought in a new, & deceived the people. But in granting these old Bishops to be made after another sort than these be now, what harm may follow? What ancienty be they of? all sins the conquest, and not past v. C. year sins. Than it is but new in comparison of of M. D. l. And if our order agree with Christ's doings and his Apostles writings better than theirs, are we to blame in forsaking them, & following Christ & his Apostles: or are we to be counted devisers of a new way, when we follow that which is M. ycre elder than theirs. Nay surely their devices be new, and we restore the old religion again, practised and taught by Christ and his Apostles: which they have defaced with their new devised superstition and Popery. Whither is it more to contemn or correct these bishops of Cantorb. York, Lichfielde, and Duresme that he names, rather than Christ our Lord, Peter, Paul, Timothe, Titus. etc. Whether is to be judged elder, wiser, and godlier, these bishops that he names which are not v. C. year old, or Christ and his Apostles which be M. D. year old and more? In the Acts of Thappostles where Mathias was chosen in stead of judas the traitor. Where the. seven. Deacons were chosen, and when Paul and Barnabas were sent forth to preach, how few ceremonies were used in comparison of that multitude which the Papists use now? and The ordering of my●●ysters. how much does it agree with our kind of ordering ministers better than with theirs: When Paul taught Timothe and Titus to appoint ministers and Bishops in every town how far differs it from the Pope's oiled shavelings? Act. i Peter calls the disciples together, preaches unto them: they fall to prayer, and those Mathias in stead of judas. In the vi. of the act. the Apostles assemble the people declare to them how they themselves should follow preaching, & wills them therefore to pike out men of honesty and godliness to serve the poor, they pray together, lay their hands on them, and made them Diacons to provide for the poor. In sending forth Paul and Barnabas when they Act. 13. were assembled to their ministry, they fasted, prayed, laid their hands on them and send them forth. In the. viiii. Paul and Barnabas ordained in every church ministers, requiring the consent of the people (by holding up their hands, as the Greek word there signifies) In the .i. Epistle to Timoth. ca v. he bids him that he lay not his hands rashly on any man, where afore he had taught him sufficiently what manner of men, and with what qualities be should call and think them me●e for the ministry. But because he finds not so great fault with the men that be called now a days (although other do grudge at them, as with the order and manner of their calling. I will only answer to that point which he touches. In these places of the scripture afore rehearsed there be these things to be noted, in sending forth ministers. First an assembly of the clergy, and people to bear testimony of their honesty and aptness that be called: for it must not be done in corners, lest such be admitted as be unworthy, and with whom some could or would have found fault, if it had been known and done openly. The ministry is so godly a vocation that none ought to be admitted to it having any notable fault in them, or if they may not abide the trial and judgemet of the multitude, yea, though they be heathens. For Saint Paul says they must have good testimony of their honesty, even of them that be out of the church. Secondly I note they used exhortations, with fasting, prayer, and laying on of hands. These Ceremonies we be sure are good and godly, because Thappostles used them so oft: & these except some great cause to the contrary are to be used of all in calling of the ministers. All these things the order now appointed observes and no more: all the popish ceremonies be cut of as vain & superfluous. The time of giving orders now is the holy day, when the people be assembled that they may see who be called: and if they know any notable fault in any of them that are there to be appointed ministers, or bishops, they may declare it, that they may be rejected as unworthy. The Popish Prelates give their orders on the saturday, when the people is not present, and commonly at home in their chapels where few resort to see. The Bishops now use in giving their orders, an exhortation, comen prayer, the Communion, and laying on of hands, which Thapostles used. The Pope and his Prelates have devised of themselves, clippinges, shaving their crowns, an unlawful compelled vow to live unmarried, oil for an ●intinge their fingers, and power to sacrifice for quick and dead, their double latin matins, and evensong daily with such a kind of apparel that they be more like to Aaron and Moses priests of the old law, than a simple preacher of Christ's Gospel, or minister of his sacraments of the new Testament. When we do that which Christ & his Apostles did & used, we may be sure it is good lawful and necessary, when we add any thing of our own, it may be doubted on, and if it be commanded as necessary, or as the true worship of god it ought to he refused, changed, yea condemned. For Christ sais. They worship me in vain teaching doctrines, the commandments of men. Therefore Math. 15. as he reasons here, that it should be to great an inconvenience to say that these Bishops which he names were blind and ignorant in their doings, and that they would come at the judgement to the condemnation of these new Bishops which follow not their ways. I had rather turn his argument against himself on his own head, and say: that it is a greater inconvenience yea blasphemy, to say that Peter, Paul Timothe, Titus. etc. were in blindness and had not the right order of appointing their ministers, but that these latter Popish Prelates have invented of late years a perfecter way to do it than they knew or used. Let them prove that either Thapostles themselves, or any of their scholars used clipping, shaving their crowns, the vow of single life, sacrificing for the dead, oiling their fingers or crown, their jewish apparel their hallowings, crossings, blessings, or such trash as their order is full of, and than blame this new order: but because they can not (the scripture teaching no such thing) I say they be Hypocrites, laying heavy loodes on men's backs and consciences, yea greater than any may bear, not touching them with their finger, to ease them, but rather to press them down lower in preferring man's dreams before the simple truth of the Gospel, Christ and his Apostles with their scholars shall come in judgement to their condemnation: For that they have maintained their own devices afore the infallible truth of the Scripture, the perfect rule and only example of all our doings and religion. Than if our Bishops now use all such order as Thappostles themselves used (as in comparing them together it will easily appear) why should any proud Papist be so bold to correct magnificat, to reprove them, and say that the Pope hays devised a better way than Thappostles used? or why should any weak conscience hanging on man rather than on god be offended to see such vain superfluous and wicked toys left of and not used. If they left out any thing that Thapostles used they might well be blamed: but seeing they had rather follow them as their school masters, and not the Pope, they were to be praised. Are Papes wiser than Thappostles● or shall Papists for following their father of lies be preferred to Protestants, which have God's word and his truth with the doings of Thapostles for their defence to allege for them. God forbidden. But I think this good Proctor of the Pope is offended, because the new Bishops run not to Ro. themselves, or by their deputy to do their homage to their holy father, and swear an unlawful and traitorous oath against their lawful and natural Prince, and bring home that holy relic their pall, which many have bought so dear, that in gathering money for it, they beggared their bull diocese. Yet that the blind may see that these ragged Popish clouts which they think so holy relics and necessary are not of such worthiness nor to be regarded so highly, it is easy to see even in this realm, & others that both they have been not regarded of old time & also that they had another fashion of making priests and bishops, than our papists of these days have, and more agreeing with the order that the new bishops use. Fabian writeth. part iii. ca ix. pall. that the bishop of Saint david's had no pall from Rome at all, from the time that Samson was bishop there unto the time of king Henrye. i. in which space were there. xxi. Bishops. Polychro. writes lib. v. cap. xii. that Northumberlande was without Bishop. thirty. year: without pall. C. xxv year: nor had any altar at all unto the vi. C. xxiii. year of our Lord, than these things are neither so ancient nor so necessary as Papists would make men believe, seeing they had no altars, than they had no Popish masses: for they may not be said but on a hallowed altar or superaltar. The Pope decreed that all Abbots and Bishops being chosen to their dignities should come to Ro. to be confirmed and blessed: by which means, he and the Cardinals, made them to pay such sums of money to be speedily dispatched (as our under officers do now for expedition) that they impoverished many Realms by it, and enriched themselves, by reason whereof king Edward. i. perceiving the bishop of Elye, and Thabbot of S. Edmons bury, being than chosen to their dignities to have spent so much money, was ashamed of it, and forbade any more to go thither afterward themselves. For they beggerde their Churches, or they could pay their debts, as Matth Parisien writes all this at large & more speaking against this decree of the pope's. The Bishops of Colen and Mentʒ pay either to the Pope for their pall. 24000 Ducats. The same man says also that Thurstan archbishop of york going to a counsel holden at Remis by Pope Calixtus was forbidden of the king to be consecrate of the Pope, and sworns also: but he notwithstanding as a wicked man obtained of the wicked Romans by rewards, to be consecrate there of the Pope: Which thing when the king heard tell of, he forbade him all places of his dominion. Thomas Hatfeld Bishop of Duresme chosen an. M. iii. C. xlv. and the. nineteen. year of Edward the. iii. paid to Pope Clement. the. vi. ix. thousand florence of gold, for his comen service, beside five accustomed services, which were. xliii. florence yearly: which appears by the Pope's acquittance made to him. The Bishop of Lions declared in the counsel of Basil that the Pope had. ix. Millions of Crowns yearly out of France of the Bishops. A million contains ten hundredth thousand. If these be not his griefs peradventure because they have not the cruche and mitre as the old bishops had, displeases him: Surely such horned beasts be fit for the pope than the Gospel: For as the Latin proverb. says of unruly beasts that they were wont to be known by hanging hay on their horns. Fenum habet in cornu: So these unruly popish cattle, have their mark that they might be known by, their horned mitres: or else because they were of the generation of the horned beast, that Daniel in the seven. cha. and S. john writes of in his revelation. xiii. and xvii. Read the latter end of Gildas our country man, in his chronicle and chiding exhortation to the Priests, and ye shall find, that in his time which is a M. year sins, there were divers other parts of the scriptures appointed to be red out of the Acts of the apostles, and Peter's Epistle when they were appointed ministers, and made Priests, which the Popish prelate's use not in ordering their chaplains now. Whereby it may be gathered that the ceremonies differed also. But the barbarousness of the time has been such sins, that scars any perfect memorial of their doings remain. The rude Sarons over ran this Realm, and destroyed all learning and religion, with help of the Pope and his creatures, the monks and Freers: so that unto now of late years very little good learning ●ais been heard of. Dionisiu● Ari●pagita as he is commonly called, and whom they say was Paul's scholar, and of whom Saint Luk. writes. Act. xvii. sais in his book (if it be his book) as they say it is, that in making their priests and bishops in his time, they used no more ceremonies, than to bring him Ecclesiast. Hierarch. that was to be called a Bishop, to kneel afore the altar, to lay the Bible on his head, and the Bishop his hands also, with certain prayers and salutations. This simple fashion was used of old time, without any further ado. The priests & Diacons had not all these ceremonies in their creating: and yet ours bishops which follow this ancient simplicity, are blamed that they have devised new fashions of their own, which never were heard of afore. But by these few things that I have recited, it may well be seen how malice has blinded their Popish hearts, falsely to accuse the Protestants of those things which are not true. And to put aways all doubts, that may be moved for the ancienty and authority of their order and fashion of making Priests and Bishops, Polychro. writes lib. v. ca xii. that Pope Honorius sent to Honorius bishop of Cantor. the pall & the order how to make bishops, this was about the year of our Lord. M. C. xxvii. Look how ancient it is, and they cris M. D. years old, where it is not past. iiii. C. And as Dyonise in this ordering of Priests declares, how far they differed in his time from all these Popish toys that this beast would burden the Church and simple souls withal: so shall ye find in him also, how much they differed in his age, in ministering the Communion, in duriing the dead, and other such service and ceremonies from the Pope's synagogue in our days. In so much that it may be truly said of this our religion that Freer mantuan said: Hec novitas non est novitas sed vera vetustas. The Pope's superstition may well be called new as I have proved by many particulars afore: but this of ours is both old and true, as it may be more fully proved than I have yet spoken. Therefore let them set better clerks to speak for them, and prove it by the scriptures, or else for shame hold their peace. But a scalled horse is good enough for a scabbed esquire: and for so false a doctrine, so foolish unlearned a drunken dotel is a meet schoolmaster. They know well enough that they be not able to stand in defence of it, and therefore they set up such a dolt, that when he takes a foil no man will marvel: and yet they shall think that the stout champions are behind, which can bind bears and confute all men. But surely this rude ass is the mouth of them all to utter what they think, and they have no better ware, than he has uttered, let them put their helping hands to, and bring better stuff if they have it, but if they run to the later constitutions of Gregory and Clemens or such like we know what ancienty and authority they be of, and our answer is ready: for they themselves keep them not. What religion the old Bishops have been of from the beginning in these sees which he names, or how they were made I think no good record declares. The rudeness of the times have been such, and such destruction of old monuments, both by inward and outward war, that none or few remains. I will note only therefore such things as were done in our days that every man knows, or else such as be in print. In Duresme I grant the Bishop that now is and his predecessor were not of one religion in divers points, nor made Bishops after one fashion. This has neither cruche nor mitre, never swear against his Prince, his allegians to the Pope: this has neither power to christian bells, nor hallow chalices and superaltares. etc. as the other had, and with gladness, praises God that keeps him from such filthiness: his predecessor wrote, preached, and swore against the Pope, was justly deprived afterward for disobedience to his prince: and yet being restored, submitted himself to the Pope again. Stout Steven and bloody Bonner with other champions yet living, be in the like case: God defend all good people from such religion, and bishops. For these other holy Bishops that be reckons and calls saints, if I should speak all that I know, & they deserve, it were to long a book, and to wise men it would be thought a scorn, rather than a praise. There is no good ancient history that makes mention of them, for they themselves are not ancient, nor long it is sins they lived here. There is no better history than the pope's Portuis and Legenda Sanctorum, with such like that speaks of them, & to read those Miracles would make a horse to laugh: yet some thing will I say. In the time of that famous Prince Henry the. viii. When God's enemy, and the overthrower of all Princes, the Pope, was banished this Realm, it was decreed well, that all Doctoures, Deans, and other heads men of the clergy, should declare to the people in their sermons, the usurped power of the Pope, divers times in the year. Among other, one D. Str. preaching at York, and inveighing against thabuses of Popery (although in many things a Papist himself) and namely against his canonizing and making of saints: among other he fell in talk of Saint William of york, & said, that Saint willyam's horse was more worthy to be made a Saint, than saint William himself. The reason was this: Saint William on a time when he was made new Bishop, riding in his rialty over Owes S. Wyllya of York. bridge, within York (as he was wont to do oft, very gloriously, and as stoutly as Thomas Becket, in whose time he lived also) the bridge broke, and many that followed were drowned. Saint willyam's horse, as full of courage as his master, with wrestling and sparringe up, saved himself and his master from drowning. The horse did the notable deed, and deserved the praise: but the Master wan the reward, and was made a Saint by the pope. This and such other, is enough with the Pope, to make his servants Saints: but this bishops life and doings, other ways afore god and godly men, are in wickedness as evil as Tho. Beckets'. He was so unhappy a man that when he was first chosen Bishop of york, the pope Eugenius would not confirm him, but made Henrye Murda●h bishop there in his stead. When both that Pope and Bishop were dead, than he was chosen again, and made Bishop of york, and coming so gloriously into the city, as I spoke of, the bridge brake for the weight of men that followed as Legenda no●a sanctorum says in his life. S. Edmond was so holy, as the same worthy history says, that when divers women came to his chamber to him, he would Edmond. not touch them. If ye believe him, he ever set great store by women, for honour of our lady, the same writer says also, and when one of his friends rebuked him because he talked so oft with a certain wife, he said? sees thou not how fair she is, and oft sat by me and yet I was never tempted with her. Polychronicon also tells the same tale lib. seven. Further when one of his clerks, sitting at dinner, did eat nothing because that day was ordinary to have his fit of a quartan, he asked why he did not eat: because I look for my fit says he. I will make a cross on this lamprey in my dish says Edmond, and put in thy mouth in the name of the Trinity, and thou shalt be holle. But that such holy men may do what they lust, and have it for well, yet if poor souls should have done it, it would have been laughed at, & counted a charming, for lampery is very evil for a quartain. Lanfranc brought Lanfranc. Ansel. in the heresy of transubstantiation. Anselme divorced married priests, and says also further that Lucus was the first Bishop of Rome writing in the latter end of his commentaries on the. two. Epistle to Timoth. Let the Papists look their books, and see whether I say true, and than judge how truly they crack that Peter was the first Pope at Rome and that all the rest have their authority from him. If this fool had looked, he should find some Bishops of Cantor. even Papists as Austin and Ansel, to have been of our religion in some opinion of the greatest matters, more than Crammer: whose writings and doings because they be in print, and so fresh memory, like a berking cur in the night at the moan shine, he may declare his own malice rather than deface the godly memory of that holy martyr, and therefore I will not speak of him. But that the world may see how ●ewdlye he lies when he says that no Bishops have been of our religion, the same Legenda sanctorum tells: that Anselme bishop of Cantorb. came to King Henrye the. i. to desire licens to go to Ro. to Pope Urban to fetch his pall. The king said, he knew him not for Pope, nor it was not lawful for any to name any Pope without his licence. The Prelates and noble men were called together, and Ansel. accused, and all the Bishops there, said it was not lawful for him to take Urbane for Pope in his Realm, and keep his oth● that he made to the king: and so all the Bishops (except Rochester) forsaked him, and would not obey him as their archbishop. judge now whether any Bishops in this Realm, have refused the Pope afore these our days. And because I have entered to entreat of these holy fathers that he cracks so much on, I will show you what is written in the life and history of Tho. Becket bishop of Cantorb. their stinking martyr, & traitor to his Prince. When the Bishop was fled out of the Realm the King sent Ambassadors by the Tho. Becket. consent of the nobles and Prelates to Rome after him, to declare the matter, and accuse him of disobeying the king, troubling the Realm and the clergy, and of perjury, in not keeping the laws which he swore to first. The ambassadors ware, Roger archbishop of York, Gilbert bishop of London, Roger bishop of Worceter, Hilary Bishop of Chichester, Ba●tholmewe bishop of Eretor, the earl of Arundel, with many other noble men and clerks. Their orations wherein they accuse this holy traitor be there in print severally, and somewhat long to recite: but judge indifferently when so many Bishops and the Earl accuse Thom. Becket afore the Pope so earnestly, whither we be to blame to accuse him now. Theffect of the Bishop of London's oration to the Pope and Cardinals was this: and the other bishops ●rations are like. Fathers, the care of the Church belongs to you, that they which be wise, might be cherished by you, and they that be unwise, might be corrected that they might be wise: but he is not thought wise to your wisdoms that trusts in his own wisdom, and goes about to trouble the peace of his brother, & the king. Of late there fell a debate in England betwixt the King and the clergy, for a light cause, which might have been easily buried, if a gentle medicine had been ministered: but the bishop of Eantorb. using his own will, and not ours, was to earnest not considering what harm might come by such headiness. And because he could not get our consent, he went about to cast the fault of his rashness on our Lord the King, and the Realm: and that he might deface our brotherly love, he flees away no man compelling him, as it is written in the Psal. The wicked flees when no man persecutes him. The other bishop and Earl follow with like or more vehement words. When king Egfride had married Etheldrede, and she had rather live a virgin, than do the duty of a wife, the king desired Saint Wilfride to counsel his wife to do her duty: the bishop would not but rather encouraged her, divorced her, Wilfride. made her a Nun, and the king married another, which counsel of Wilfride was plain contrary to S. Paul saying. The woman has not power of her own body, but the man, for egenda noa Sanctorm in his fe. she can not departed from her husband, without licens, and but for a time. God keep us from such holy Bishops. Polychro. lib. v. ca xxii. declares a knot of these his holy fathers. Aldelme first Priest, than abbot, and lastly a Bishop when he▪ was tempted in the flesh, took a fair wench into bed with him while he might say the Psalter: and yet would not marry, lib. seven. ca two. Walter Bishop of Ertford was slain by a woman which goored him in the cods, with her shears, because he would have ravished her. Ca xi. Walter bishop of Durram made women to serve him, & the munks at the table, with their hear hanging down, where few scaped their hands, ca xii. Giraldus Bishop of York, was says he a lecherous man and a witch. O holy fathers. I trust who so ever considers these things well, will judge the holiness of these good bishops on whom he glories so much. The rest of the bishops which he names be such like, and because he speaks not much of them I will let them pass, for they be no better: and out of the same worshipful history ye shall read of them, because no learned man has thought meet to lose his time in commending such. They lived all sins the conquest, not. v. C. year sins: all made Saints, and promoted by the Pope, and he by them: therefore they must need maintain his doings, and he theirs. I would not have blotted so much paper with so much wickedness, nor filled your ears and eyes with such filthiness, but that he provoked me to it, and calls that good, which is evil, and light, darkness: The rest be no better. In every Bishopric ye shall find some bishops that were enemies to the Pope and his doings in that blind age. In Lincoln, Robert grosshead appealed from the Pope to jesus Christ, and wrote divers good books against many his doings. Ranolde Peacock of Chichester was condemned in the xxvi. year of Henrye. vi. for this new learning, and specially for saying that a general counsel and the church may err in religion. In the late days of popery were burned five bishops, and five banished: let them show so many bishops that suffered within this thousand year for their God the Pope, and they might have some show of honesty for them. It is a rare thing to see a bishop die for religion, and specially a Papist. saying they reform religion so swell as they say, it were meet▪ as they forsake the religion that their predecessors used, as 10 mass, matins, ministration of sacraments, that they should also forsake houses, parks, lands, and revenues, that their predecessors had, and go from place to place for gods sake and preach. If nothing else, this one saying will prove him a disssembling lying Hypocrite. All the world knows, that the greatest fault and readiest that they have to lay against the Gospel time, is: that Church lands and livings are taken from spiritual men, and bestowed on other: and of this thing he complains himself in manifest words hereafter. Therefore it is manifest, that he would not have the bishops to give away their lands, seeing he complains of the taking it away: but he would so feign find a fault in the new bishops, that rather than he find none, he will show himself a fool in blaming them wherein they deserve it not, and which be thinks to be no fault in deed. Why they forsake their mass and matins, is sufficiently declared afore. For their houses, parks and lands, why some few that have any such do not forsake them that be left, there is good reason: but why other some have them not (that they might forsake them if they should) I fear their popish predecessors have provided to well for them against reason. They keep house, and such lands as they can get, because they be not anabaptists, nor physics, thinking it not to be lawful for them so to do (for God's good creatures are ordained to serve Gods good ministers) and also because they be not so superstitious as the observants freers, which thought themselves so holy that they might not handle money. They remember also that god commands them to keep hospitality to their power: & because by this means it may the better be done, they do not refuse it although gredilye they do not desire it. The Spiritual men's lands. Prince also and comen wealth desires a service of them which they can not so well perform without these: but chiefly for the maintenance of learning which is so decayed almost remediless, and so little hope to recover it, if these helps be clean taken away, that extreme blind ignorance is like to follow this age. Look into the Universities, and spy what ancient learned men ye find there, either Papist or Protestant. I am ashamed to tell, and it is to be lamented to see that there is so few, and it is earnestly to be begged at God's hand that it may be amended: but I fear it is rather to be wished than hoped for. This plague is over our heads not regarded, and cannot be avoided how so ever the world go. These few that now live both Papist and protestant must needs die. Where is there than any learned number to supply their rooms? There be few schools abroad to bring up youth: but so many benefices so small that no man will take them, and so the parishes be unserved, & the people wax without fear of God. The Universites have many goodly fresh wits in them but so young, and without a sufficient number of ancient guides to teach and rule them, that many men's days shallbe spent afore any number come to ripeness, although for their young years many can do well. But fathers and mothers must answer this question (& they) if they be asked why, they keep not their children at school, will say there is more profit to be had in making his son a lawer, a Physician, or any thing except a minister: for when they have bestowed all they can get on one child in the university, he shall not be able to live himself, nor help any friend he has, where the lawer will become a gentleman, a purchaser, within few years. They will do any thing with him, rather than make him a Priest. S. Paul bids: he that is taught, let him Gala. 6. give part of all his goods to him that teaches him: and the next words following be. God is not mocked, as though be should say: If ye deal not liberally with your teachers, and think nothing so precious, but they should have their part of it in their need, ye but mock God in so mocking his ministers, but he that dwells in heaven will mock you again says David. Let them weigh Psal. 2. these words well which in paying their tithes if they find one sheaf, lamb, or fleece, worse than another cast it out in scorn, & say it is good enough for a priest or with worse words as they be full of such. If they sow spiritual thin 1. Cor. 9: ges, is it much if they reap your carnal things? No sure: ye have nothing good enough to recompense their labour with all. In the primitive church it was not unlawful to have lands, though many sold their lands for to relieve the poor Christians withal. It is no more unlawful to keep lands, than to keep the money for which he sold the lands: Act. 5. and Peter said to Ananias that sold his land: Did it not remain to thee, and when thou had sold it, was it not in thine own power to do with it what thou would. So Peter grants that it was lawful for him both to keep the lands, & to keep the money to, that he received when he had sold it: & yet I doubt not but the new Bishops if case so should require, could be content to forego all and live as God would, as their deeds of late well declared, so that they might serve God or his people the better, and rather than they defile themselves with popery. We read that divers of the holy fathers and bishops had lands with their churchesbut it is folly to answer so curious a fool in a matter of no doubt, but invented of an idle scoffing bran. If ye demand why some bishops have so little lands, few houses and parks, the reasons also be sundry: but sure lie few or none have so much as to keep them out of debt, or to maintain that hospitality which is looked for at their hands. Some of their lands and parks against their wills be exchanged by order of law: but the most part, the malicious Popish prelate's that were their predecessors seeing their kingdom decay, and that professors of God's gospel should follow in their places, would rather give it women, children, horskepers (I say no worse) by lease, patents, anuites●, than any that loves god should enjoy it. This is the greatest reason why they have not lands, and that can not be avoided, more is the pity. How many bishoprics in the Realm have they impoverished by these means: so that they which now succeed are not able to relieve themselves nor the poor as they would & should. The multitude ●ry out on the protestants that they keep not houses like the Papists, nor such a number of idle servants., they consider not how barely they came to their livings: what pensions they pay, and a●●ites which their predecessors granted, how all commodities be leased away from them. What charges they bear for first fruits, subsides and tenths, how they lack all household stuff and furniture at their entering: so that for. three years space they be not able to live out of debt, and get them necessaries. The popish prelate's afore they were bishops had divers fat benefices and prebends, which they kept still for a commendum: they were stoored of all necessaries of household afore they entered, they paid no first fruits, so that they may do on the first day more than the other can do in seven. year. If ye were of the world says our Lord, the world would love you, but because ye joan. 15. be not of the world, therefore the world hates you. The world loves the papists therefore they be worldlings and not of god, the poor protestant because he will not lie, not flatter, is despised of the world. The world gives to the papist honour, castles, towers, and all that it has: to the protestant if he give any thing it is thought to much, and of those things that it gives, it gives the worst that can be picked out, and yet thinks it to good. Therefore surely the one has his reward in this world: the other must look for it at gods hand. For the proud papist there is nothing good enough: for the poor protestant every thing is to good. What can the professors of God's truth therefore look to have here, but to follow th'example of Thapostles whose doctrine they teach, to suffer wrongs, slanders, contempt, to be counted as out casts, and sheep appointed to the slaughter. UUhan the Pope's butchers are aloft, they broil and burn, they prison, hang and torment the silly gospeler at their pleasure: UUhan the protestant is at the best, and the world seems to laugh on him, he is scars able to live, runs in contempt and slander of the world, and the lurking papist looking for his day when he may run lose again, gapes to satisfy his bloody heart & hands, which never willbe satisfied with blood. divers of these holy prelates that he cracks so much of, had so leased out their houses, lands and parks, that some of the new Bishops had scars a corner of a house to lie in, and divers not so much ground as to grease a goose or sheep. So that some were compelled to tether their horse in their Orchard: and yet have these holy fathers provided that if they be restored (as they look for) as many think, that they shall have all their commodities again. O notable charity, and meet for the children of such a father. The Lord God for his mercy amend this at his good will and pleasure. The people are so blind that they rather believe him that fills their belly, than him that teaches them Christ: so rude that they care more for the body than for the soul. Even as christ when he filled v. M. with five loves they would have made him a king: but within few days after they would have stoned him. Paul ●. thessa. 3 wrought for his own living, and would not be a burden to any congregation: yet he says that it was lawful for him to take all his necessaries of them whom he taught. Chrisost. in the lxxxvi. Homil. on Matth. writing entreats the like question and tells causes why he and others had lands belonging to their Churches. He says: the unthankfulness of the people was such, that if they had not such provision they should go a begging. So surely I think now, if the Bishops and ministers had not that provision, they might starve for hunger. Love and duty to god, his word, and ministers, is so decayed that to get away from them is thought godliness, pastime and profit. Surely God will not have his servants so mocked: God turn from us for Christ's sake that which we deserve and provoke him to, in these our doings. julianus apostata Themperor that forsaked his faith, hearing that the Gospel taught the Christians to live in poverty, and suffer persecution, took their goods from them, and punished them saying, he would help them to heaven, because their Gospel taught them to live poor and suffer: so our papists hearing the Protestants preach poverty, and condemn their proud prelatie, have leased, granted, and given away their livings, that now the poor gospeler has scars whereon to live through their malice. In Christ's Church hays ever been a succession of Bishops from the Apostles time to this day, in every see. Tertullian says: if in any see there be a Bishop that 1● walks not in his father's steps, he is to be counted a bastard. and no true inheritor in Christ's Church. Saint Cyprian does say: they that be made Bishops out of the order of the Church, and not by tradition and ordinance of the Apostles, coming by succession from time to time, are not bishops by the will of god but thieves and murderers. A succession of Bishops or ministers ●e grant has been in the world, rather than in any one see or country sins christ: which succession we say we have and follow better than they, but not after such sort as he says and means. God is never without his Church in the world, although some country's fall, and his church, never wants his Ministers and true teachers at the lest pri●elye, although in some ages it has them more plenteously than in other some, and some times the outward face of the Church wants not his errors and blots. But where he says, there has been bishops in every see sins Thapostles time, it must needs be false: For here with us unto the time of king Lucius almost two. C. year after Christ, there were no Bishops in this Realm at all but Flamines as Fabian & Polychronic. Polychro. lib. 5. say, and heathen Priests: and sundry times sins divers sees in this Realm many years together had no Bishops at all, when the unchristened Saxons were here, and divers bishoprics, here are not half so old as Thapostles time. Yet in all these ages were some that both knew, taught privately and followed the truth, though they were not horned and mitred bishop pes, nor oiled and sworn shavelings to the Pope. Such popish Bishops I am sure no man is able to prove to have been in every see of this Realm continually sins the Apostles time, nor else where: when he has proved it I will say as he does. Does the see make the bishop and his doctrine good or bad? Does the place make him good or bad? If his saying be true that they have such a succession, the man must needs be good because he is Bishop of such a place or such (for he means to have a continual succession of good bishops every where without interruption:) but whether they succeed in agreement of one true doctrine as they do of one se● or place he cares not. If succeeding in place be sufficient to prove them good bishops, than the jews and Turks have their good bishops and religion still at jerusalem, Constantinople, and else where, for there they dwell where Thapostles did, and have their synagogues, levites, Priests and bishops after their sort. We do esteem and reverence the continual succession of good bishops in any place if they can be found: if they can not we run not from god, but rather stick fast to his word. I think there is no place where evil bishops have not been. If Corinth, Galatia, Ephesus, Philippos, Colossa, Thessalonica, Macedonia, where Paul preached, & to whom he wrote his several Epistles, might fall, and have turkish prelate's: why may not Rome fall to? the same may be sai●e of jerusalem where S. ●a. was, and of africa where Cyprian and Austin were, and of other places where Thapostles preached, & now be fallen away. Succession of good bishops is a great blessing of God: but because God and his truth henges not on man nor place, we rather hang on the undeceivable truth of God's word in all doubts, than on any bishops place, or man: For all men are liars, and may be deceived: only god and his word is true, and neither deceives, nor is deceived. In the. x. tribes of Israel where jereboam made him Priests against God's law, and the greater part of their religion was defaced with idolatry●, yet were there ever some good Prophets among, that taught God's people their duty, though not of the higher sort of Priests and in authority as there be some few among the Turks at this day also. Elias complains that he was left alone: Of all the true followers of God's law he knew none that feared God beside himself: but Succession god said he had reserved. seven. M. that never bend their knee to Baal. So surely though the great number of priests and bishops having authority have been these many years the Pope's deriyngs, rather serving Baal than God, yet our good God, pit●inge his people has in all ages reserved some few that taught the truth and feared him. God has not promised that every bishopric, no nor any one Bishopric should have always good Bishops one after an other, no more than one good father should have always good children borne of him, nor a good king should have good Princes to reign after him. After wise Solomon reigned foolish Roboam: after godly Ezechias reigned wicked Manasses: and after jesus the son of Iosede● followed not long after Annas and Caiphas, and many wicked ones afore them. Contrary wise of sinful ancestors came the innocent Lamb of God Christ jesus, and after the traitor judas followed the good Apostle Mathias. So that both in king doms and priesthood, the good has followed the bad, & the bad the good. The Gospel says, that in Moses' cheer the Math. 23. Scribes & Pharisees sit: if after Moses followed the wicked scribes and Pharisees, what privilege have our bishops or Popes more than Moses that their successors should continue in pureness of religion, and not fall away as the Pharisees did? Are they better than Moses? ●r where is this their promise written in God's book▪ the glorying of this succession is like the proud brags of the jews for their genealogies and petty gres, saying we have Abraham for our father, but our Saviour Christ said: ye are of the devil your father and his works will joan. 8. ye do. So it may be said to these which crack that they have Thappostles for their fathers, that they have the Pope their father: for his works and doctrine they follow and not Thapostles. As Christ our lord, therefore proved the jews to be of the devil, because they filled his desires: and therefore not the children of Abraham: so it is easy to see whose children these be when they follow the Pope and not Th appostles. Succession in doctrine makes them the sons of the Prophets and Apostles, and not sitting in the same seat, nor being bishop of the same place. There is one of his holy bishops that he cracks so much of, a little wiser and subtler than he in words although in sense they agree. He says that in every see there has been a succession, but for example he takes Cantor. & says in a little scrolle that he wrote for the authority of the church, and sent it privily to his friends to comfort and confirm them with that they should stick fast, thus. We can reckon all the bishops there sins S. Austin that was the first, and from him go to Gregory bishop of Rome who sent Austin hither, and from Gregory up to Peter, and so prove that all our religion came from Rome by succession and therefore we must hang on Ro. stil. He sais the like may be done in every see: and when it is proved I will believe it. But I am content to stand with him in trial of this If Austin was the first, as he says, than Cantorb. has not had a continual succession sins Thappostles time. It is since Austin lived a seven. C lx. year, but since Thapostles it is M. D. lx How is there than a continual succession in Cantorb. sin's Thapostles time, if they wanted bishops the space of viii. C. year. The same reason is against other bishoprics to: and there can not be proved a succession of their bishops in any one place of this Realm since Thapostles. And for a succession of agreement in one doctrine, religion, and other their doings: they can not find it in Rome neither afore Gregory nor after: Clemens in the book that goes in Clemens. his name: says that wives ought to be comen, which God forbids: And here of I think the Papists are so bold with other men's wives, and will none of their own. Alexander made holy water Alexander as they say, to drive away devils and heal diseases, as though it were more holy than Christ himself: for the devil temted him, and yet runs away from their conjured water as they would make fools to believe. But what papist was ever so mad to forsake the Physicians help in his sickness, and say he was healed by the Pope's holy water. If that were true, physicians might Pius. put up their pipes. Pope Pius bade keep Ester in the full moan what day in the week so ever it light on: and not always to keep it on the sunday, as we Marcellinus, Liberius, Felix, Anastasius do now. Marcellinus in persecution sacrificed idols. Liberius, Felix, and Anastasius Popes, were Arrians and great heretics denying christ to be God equal with his father. Pope Leo cut of his hand, because a woman kissed Leo. it, and he felt himself some thing tempted. joan. i. was send to Themperor joan. as Ambassador from the king of Goths, to counsel him to restore the Churches to Tharrians heretics. Sergius. Sergius Pope set forth yearly a piece of a cross (which he said was Christ's) Gregory. 3 to be worshipped and kissed. Gregory. iii. granted licence to mary his uncle's wife, plain against the scripture. Zachar. Zachary. i. Pope absolved the French men from obeying their king, deposed him, and confirmed Pipine for their king, and so did Pope Steven to. Leo. iii. allowed Steven. Leo. 3. joan. 8. the blood of Christ at Mantua, such a one as was the sweet blood of Halis here. joan viii. a harlot wearing man's apparel, was made Pope, and goat with child, and delivered as she went in procession solemnly. Nicholas. i. Nicholas was so proud that he said it was not lawful to reprove the Pope's judgements. Sylvester. two. and Benet. ix. gave themselves to the devil, and offered sacrifice Sylvester. 2 Benet. 9 to him, that he would make them Popes, and promised after their death wholly to be his, they enticed women to naughtiness with them by witch craft. Innocent. iii. dispensed with the Innocent 3. Emperor Otho to marry his Nese plain contrary to God's word. joan. xxiii. joan. 23. denied the souls to live after this life, the Cardinals finding no fault with him: but the French king compelled him to recant. This is the goodly succession that he would have us to follow, of doctrine in romish Popes written by Platina, and such like no Protestants: these be the successors and fathers whom he would have us to be like unto. God defend all good folk from all such doings, sayings, believing, living, loving or following. Except god dwell and be tied in cheers seats, and places he can not dwell in such wicked men as these Popes be. God dwells not in houses made with man's hands, nor in the mighty Prelates of the world: but he dwells in the pure minds and consciences of his elect people of what Estate or degree so ever they be. Compare the doings, preachings, and troublesome life of Peter Thapostle from time to time, with the wicked blasphemies of these romish prelate's, and with their lordly idleness, and mark in what thing he is like to them, or they to him. They are no more like than an apple and Oyster: than can not he be their Predecessor, nor they his successors. If they claim to be judas successors I will not stick with them. In temporal inheritance an evil man may succeed as right heir to a good: but in matters of pure religion an heretics or he that dyffers from the truth, can not be a lawful follower in God's Church, and defender of the same religion, and truth, from which he is fallen, and becomen an enemy. Therefore as the succession of good kings stands not only in enjoying the lands, goods, possessions, and pleasures of the Realm, but in the painful ministering of justice, defending his subjects from strangers, maintaining the good, and punishing the evil, by wholesome and godly laws: so stands the succession of the Church not in mitres, palaces, lands, or lordships, but in teaching true doctrine, and rooting out the contrary: by sharp discipline to correct thoffenders, and godly exhortation to stir up the slothful, and encourage the good, to raise them that be fallen by comfortable promises, to strengthen them that stand, and bring home them that run astray. He that does these is the true successor of the Prophets and Apostles, though he live in wilderness as Elias did. Or be tied in chains as Peter and Paul: He that does not, is not their successor in deed, but in name only, though he have the Pope's blessing, cruche and mitre, lands, and palaces, hallowings and blessings, or all that the Pope has devised for his Prelates. To be a Bishop is to be an officer, a ruler, a guide, a teacher of God's flock in God's Church: and to be a true successor in a Bishopric, is to succeed in like pains, care, and diligent regard of God's people. Is he an officer that does not his office? nay surely but only in name, for he is a thief in his office, and an usurrer, that takes the profit and not the pain. An office stands properly in doing the duty of it, and not in talking of it, setting in deputies, bearing a show, brag and face of a Bishop. When they can bring Thapostles doctrine or life for example to be like their life and teaching, they may say they follow Thapostles: but because they seek to be Lords over the flock, contrary to Peter's doctrine, and be enemies to the Gospel, and murderers of the professors of it, they be traitors to their lord God. What does Tertul. make for his purpose? If he walk not in his father's steps says he, he is a bastard. Content, who be the fathers? surely Thapostles, for in his time the Pope had no such authority, nor there were any such horned cattle of the Popes made Bishops. Prove than that the Pope walks in Thapostles steps, and we will reverence him. surely he is like no Apostle, except judas: & these Popish Prelates, so as the father is, such is the son. judas sold and betrayed his master for. thirty. pieces of silver: and our Papists sell their purgatory for. thirty. groats, the price of a trental. Or ●ls for their pleasure, I will grant them some thing. The Pope may be like to Peter in such case as christ our lord said to him: go after me Satan, for thou understands not the things of god. Peter was ambitious, and therefore our Lord called him devil, and bade him go back: so the Pope desiring to be above all, follows the devil his father, and therefore we may justly say to them with Christ▪, come after me thou devil. But I put case a man should Math. 16. grant that the fathers which Tertul. speaks of, be the pope's in deed of Ro. what than? what makes it for this man's purpose? Tertul. lived within C. lxxvii years after christs death: why than, prove that any of these pope's and their trash which he esteames so highly to be of that authority and ancienty, that he would, and than let him begin to crack some thing. He is not able to do it. XXX. of the first pope's which lived almost three C. years after Christ, were persecuted, suffered death for their religion, lived in caves, and had none of the rialtie of the world, but were subjects to princes according to their duty: than these latter proud pope's that would rule both God and the world, by tertullian's saying, be bastards, and follow not their ancient fathers, the first pope's. And thus he has brought a good reason against himself. Does Cyprian make any more for his purpose? Mark his words, and judge. They that be made bishops (says he) out the order of the Church, and not by tradition of Thappostles by succession, are not Bishops but thieves. etc. I am content to be judged by these words. I proved afore by Paul and Timothe, by Dyonise. etc. that the order by which our Bishops and Priests are made now, is more agreeing to the order of the church in Cyprian'S time and tradition of Thapostles than that misorder whereby the Popish prelate's order their clergy. Let them prove by good writers that their oiling, shaving, vowing, sacrificing, apparel. etc. was used in the Church in Cyprians time, and I submit myself. Cyprian was living more than. two. C. l. year after Christ, in which time was no such proud Pope nor Popish order used in the Church as he requires of us, but only such a simplicity as I spoke of afore. Thus like a tolyshe boy he has gotten a rod to beat himself withal: God send him more wit. Where the said Preacher does affirm greater matters than the burning of Paul's to have chanced in the time of superstition and ignorance, as the church of Paul's was brent in the first year of Steven. 12 and the steeple of Paul's set on fire by lighthing in the time of king Henrye the vi. they that count that to be the time of superstition and ignorance, when god was, served devoutly night & day, the people lived in the fear of god every one in his own vocation without reasoning and contention of matters of religion, but referred all such things to learned men in general counsels, and universities there to be disputed: than was the commandments of god and virtue expressed in living, now all is in talk, and nothing in living: than was prayer, now is prayting, than was virtue now is vice: than was building up of Churches, houses of religion & Hospitals: where prayer was had night and day hospitality kept, and the poor relieved, now is pulling down, and destroying such houses where god should be served, hospitality kept, and the poor relieved. By means whereof gods glory is destroyed, and the comen wealth impoverished, than was plenty of all things, now is scarceness. Therefore Operibus credit. If I should fall into a comparison of the plagues in the time of popecye and the Gospel, although both were great: yet in superstitious times were the greater. Many did not believe that these other burnings of Paul's were true, which the bishop declared when he spoke it openly there, but it was either for ignorance or malice, or both, for all these were true, as appears in records, & many more. In the year of our lord. M. lxxxvii. and the seven. day of july the Church of Paul's and all that was in it, with a great part of the City were burned. Maurice than being bishop of London, and the. xxi. year of William Conqueror. In the year M. C. xxxii. the most part of the City of London was burned by the fire of Gilbert Beket, and in the xxxii. year of king Henrye the first. Of this kindred came that goodly imp Tho. Beket. In the year M. C. xxxvii. and the first year of king Steven, began a fire at London bridge, and burned all the City and Church of Paul's unto ye come out at Temple bar to Saint Clementes church, which was than called the Danes church. In the year. M. iii. lxxxii. and the more and greater plagues in popery than the Gospel. xxi. day of may: with a great earth quake through the Realm, the cross in Paul's Church yard was overthrown in the. vi. year of Richard the. two. To the building of that cross again, William than bishop of Cantorb. gathered great sums of money, and enriched himself. And because men should be more willing and liberal to give, he & the rest of such holy Bishops, granted many days of pardon to them that would freely give money, to the building of that cross again. Cantor. granted. xl days. London, Ely, Bathe, Chichester, Carlisle, Landaff. Bangor, every one. xl. days: the sum in all iii. C. rr. days of pardon, but not one dodkin of money came out of their purse. All which things and more, the Dean of Paul's declared well at the cross out of the records of their church and City. three year afore Lanfranc was made bishop of Cantorb. as Legenda sanctorum writes, the hole city of Cantor. almost, and Christ's church there was burned up with fire in the beginning of William conquerors days. Polychr. tells. lib. seven. ca iiii that a great piece of London, and Paul's Church with the principal Cities of England were burned. Ca seven. he says a whirl wind threw down a. C. houses in London, and many churches also lib. viii. ca i Basil a great City with many towers fell with earthquake in Edward the. three days, and in Naples xl. thousand were killed. Ca x●viii. on Candelmas even in mid winter Paul's steeple was burned with lyghtninge in the time of Henrye. vi. Ca xxii. the church of Durran likewise about. xl. year sins, with many other like. But why should I stand to prove that which every man knows to be true, if he be of any learning & knowledge as though it were a doubt or strange thing? What great town or church can ye reckon within the realm or without almost, that has not suffered the like? why should we than marvel of this? call to remembrans the late days of popery here with us (not seven. year sins) & see what horrible storms, thunders, and lightnings, was here by Notingam, where houses, Churches, bells, woods, and laden carts were overthrown and carried away. But he says these chanced some in time of Civil war, and not all with fire from heaven. What than? what helps that his case? all were in the time of popery, and many more like. And though all these were not with fire from heaven, yet it is as great a token of God's anger as well as the other, or more. Sais not david? Fire, hail, snow, ice, and windy storms do Psal. 148. his commandment. If they do his commandment than the one is his doing aswell as the other. Does not god rule the earth as well as the heaven? These fires from heaven, chance more seldom than the other, and therefore more fearful, when they come: yet these on earth obey his word as well as the other, and are not done without him. And not without a cause, it may be a token of gods greater anger to punish us rather with those things that be daily among us, and were ordained to serve us for our health, than to correct us with those that fall so seldom, and are made to fear us, and declare Gods great fearful majesty. But this grieves him to call that the time of superstition & ignorance when God was served night and day, so devoutly as he thinks, and every one lived quietly without reasoning of the scripture, and believed what so ever the pope sent them, & served god after their own device, & not as god himself taught thee: & so that the belly were full, all was well, though they maintained ideli lubbers which was no more alms afore god than their praitinge was praying. For their monkish night prayer, how vain lip labour it was, and mumbled up of an unlearned sort, I said enough afore, and declared how far it differed from true prayer, but this is that may not be borne, when the people have the scripture in their own tongue, for than they are able to tell the Priests their duty and correct their superstitious Idolatry. It skills not much though the Papists would have the people to live in blindness still: for in that the Pope and the Turk agrees well, that their people shallbe unlearned, and understand The people should learn the scriptures. nothing but what so ever it pleases the Priests to teach them, which is neither much nor good: but God in his word & the ancient fathers in their writings do teach christian people otherways. Psal. 73. David sais: the father should declare his truth to their children. Moses' sais: Ask thy father and he will tell thee, demand of the elders, and they will declare unto thee. Paul says: wives if they Deut. 32. would know any thing, let them ask their husbands at home. If fathers must teach their children, and children learn of their fathers, and wives of their husbands: how should either party be ignorant? jerom. sais, men are wont, women are wont, and monks are wont to strive among themselves Psal. 133. who should learn most scriptures, and thinks them best that learns most, but he learned most, that does most. Chriso. in his xxxi. Homily on S. joan, rebukes the people that were so unwilling to learn the scriptures, seeing the woman of Samaria, of whom there he writes, was so desirous: & that at home in their houses, they had Tables and Chesses, rather than books: and if they had any books, they were not occupied. etc. In his two. Homily on Matth. In declaring how the scriptures refresh the mind, as a wholesome aer does the body, he moves them to the reading of it, and rebukes them that say it belongs to monks and Priests to read it, and study it, and not to the people. Thus in corners these enemies of god and his word would draw the people from their salvation, and would make them believe that it were not their duty to learn. What blindness is this, to think ignorance better than learning? and blindness than sight? Saint Ro. 1. Paul says, the Gospel of God, is the power of god, to save them that believe. Saint ja. says, the word of god is able ja. 1. to save our souls. Than surely those thieves that would rob God's people of God's word, would rob them of their salvation by christ and sell them such filthy salves, as the Pope would heal his scabbed sheep withal, which stinks in God's sight. Christ our lord says: if the blind lead the blind, both fall into the ditch: than it is not enough Math. 15. to say, Sir john our Priest taught me thus. For surely if he be as bold asblind baierd, to lead the wrong, and thou be so mad to follow him, thou shalt be condemned as well as he. If he alone might fall in the ditch, thou might more boldly follow him: but now thou art warned, learn and take heed, for ignorance will not excuse thee. The Hospitality and alms of abbeys, is not altogether to be either allowed or dispraised. The most of that which they did bestow Hospitality. was on the rich, and not the poor in deed, as halt, lame, blind, sick, or impotent, but lither lubbers that might work and would not. In so much that it came into a comen proverb to call him an abbey lubber, that was idle, well fed, a long lewd lither loiterer that might work, and would not. On these and the richer sort was the most part of their liberality bestowed that I need not to speak of any worse: the smallest portion was on them that needed most, not according to their foundation. Poly chro. sais. lib. v. ca xxxii. that abbeys wasted their goods in gluttony and out rage lib. seven. ca vi. that munks used hawking, hunting, dicing, drinking, and therefore under king Richard. i munks were put from Couentrye, and clerks brought in. lib. seven. ca xxv. & Baldwin a monk, and bishop of Cantorb. did the like with his monks the same time ca xxviii. But whether the new monks with their short coats, & almost without all religion, keeping a shepherd and a dog, where all this good cheer was afore be worse than the munkyshe Idolatrous Popish creatures which devised a religion of their own, showing their holiness in their long coats, I leave it to the disputation of the learned. Look into London, and see what hospitals be there founded in the gospel time, and the poor in deed relieved, youth godly brought up, and the idls set to work. Popery would some time feed the hungry, but seldom correct the unprofitable drones that sucked the honey from the labouring bees, nor bring up children in the fear of God, but to fill the belly, and not to teach virtue is to increase vice. Well worth Bridewell therefore, for it is a good school. The rest of his railing is not worthy answering for there is as much and more virtue and keeping Gods commandments used now as was than and more? though both sorts be bad enough, and the best may be amended. Ask an old Papist of the comen sort how many commandments of god, and what they be, and he can not tell. Ask a Protestants child of seven. year old that has learned his Catechism, and he can tell his duty to God & man, how to live and die, what to love, and what to flee, better than all their popish Priests Is it like that he keeps gods commandments which knows not what they be? how many of the people were taught than would learn, or were moved to learn their commandments? no: few such at these days are willing to hear them, or learn them: how much less to practise them? What a wicked opinion is this, to think that ignorance is better than learning? or that a man shall better serve God without knowledge of god, his duty and his word, rather than by knowing, feeling, and understanding gods goodness, and man's frailness, god's mercy, and man's misery, our wretched worldly state, and Gods everlasting blessed felicity, God give us grace to think and thank. The last reason that he lais for maintaining his superstition, declares what religion and opinion he is of. Than was plenty he says, and now is scarceness of all things: which how true it is, let the world judge. Look at the late days of popery, and see what dearth, death, and scarceness was than, and compare it with these days, and the plenty of gods undeserved blessing powered on so unthankful a people. Then acorns were good to make Dearth. bread of, and under Henry ●i. they made bread offerne roots, as Polychro says lib. viii. ca xxi. now commonly the poorer sort almost have disdained with brown bread. Then scholars of the universities broke by their houses, went and lived abroad with their friends, being not able to continue at their study: than was such dearth and scarcity as the like has not oft been red of: than a Bishop of Mentz was so pursued with rats in a time of dearth, that he was compelled to flee to his tower standing in the mids of the river Rhine, a mile from any land, yet the rats followed him & devoured him there, for his unmercifulness, & therefore is called the rat's tower to this day, this Bishop was no protestant. UUhether the like be now, the blind may see. UUho feels it? God gives his blessing plentifully, if man could consider it thankfully, and use it liberally. Who has cause to complain, or where is it seen? I think England had not the like plenteous time so commonly these many years, although this year corn be dear, and somewhat ●ars. But I put the case that there were scarceness and dearth of all things, plagues & war. etc. Apocal. this a sufficient cause to condemn our religion? No sure: no worldly thing good or evil, will move gods people to judge gods truth, by any other thing than by gods holy book. Should we condemn Saint Austin, because the city where he was Bishop, was besieged and won by gods enemies, Austin himself being within it, and died a little before the winning of it▪ Should Elias and Eliseus have forsaken God's law because there was so great dearth and scarceness in their times? Should Daniel for the Lion's den, or Paul for his chains have forsaken their God? In the days of Elias it reigned not the space of. three year and a half: under Eliseus in the siege of Samaria, women eat their Children, and Doves dung was good meat. Only the worldings judge by their belly, their religion. The Godless people said to Ier●. We will not hear the word of jere. 44. God of thee: for while we worshipped the moan and stars, we had plenty of all things: but sins we hard the word of god of thee we have had scarceness of all things. This is the reason that led the jews, and by the same is this Jewish Papist moved to judge of god's truth. Therefore I can not judge him to be of another religion than those, whose belie is their God. Let us praise God for our health, wealth, and liberty that he bestows on us undeserved so plenteously, lest in not thankfully recetuing his word, & murmuring against his blessings, we provoke him to plague us worse than afore. If wealth may move, consider what great things the Lord has wrought by the queens majesty, & than judge. When the Realm was in danger to be given into strangers hands, and none could tell how to deliver themselves, god of his undeserved goodness set up the Queen ours maistres, who quietly contrary to all men's expectation avoided them all. What danger was scotland in: yet so god blessed the queens majesty that she not only delivered us, but them from their enemy's hands, what relese in France, the poor oppressed have had at her highness hands, the blind sce, all her loving subjects rejoice, though the envious Papist murmur & grudge. God grant her highness grace to be thankful to god's majesty, who does so past all man's expectation prosper her doings: that he only may have the praise. What cause we have to praise god for restoring religion through the queens travail, all men of god do see & praise him for it, though blind papists be sorry therefore. What ●ost her highness has sustained in restoring us a fine coin from so base, wise men rejoice though this malicious fool say we be in great poverty. Look how few taxes she has taken to do this withal, and how many and how great were levied afore. How was this Realm pestered with strange rulers, strange Gods, strange languages, strange religion, strange coins, and how is it now peaceably rid of them all, to the great glory of God that has wrought so many wonderful, strange, great things in so short a time in a weak vessel, which he never did by any her noble progenitors which have been so many and so worthy. Could any be so blind, but that malice hays bewitched, to not see, or not praise god for these worthy deeds▪ I would have wanted the suspicion of flattery in rehearsing these things, but that I would the unthankful world should see the disdainful blind malice of popery which can not say well by God's good blessings. The foolish linking and clouting of the scriptures together which follows declares what wit he has. They may be applied all against himself, and such as he is, rather than against the professors of God's truth: what blasphemy is it to lay all kind of wickedness on God's word? what evil so ever reigns in the world it is to be imputed to man, & not to God, to man's frailness, & not to god's truth and goodness. God and his holy word punish and condemn all false doctrine and filthiness: therefore God will confound all such filthy mouths as blaspheme him or his holy word, to be the cause of any kind of naughtiness. All liberty is now used he says, where in deed justice was not better ministered these many years, even as the wiser and indifferenter sort of Papists do grant. Call to remembrance how justice. sharply buggery, conjuring, witchcrafts, sorcery. etc. were punished with death by law, in the gospel time of blessed king Edw. When were these laws repealed, but in the late days of Popery, than judge whether there was greater liberty to sin under the christian king, or under superstitious popery. But the sodomitical papists, think these to be no sins, and therefore beastly do misuse themselves, defiling themselves both with spiritual and Sodomitical uncleanness, whether is there more liberty given to sin when such sins be made death by order of law, or when the laws appoint no punishment for them? surely thegospel is unjustly blamed in giving carnal liberty, & popery rightfully condemned in taking away the pain, & opening a door to all mischief. Who lives more licentiously than the pope himself without all fear of god, good order, & gods law, doing what he will? so be all his scholars following their own father's steps. In these my sayings I go not about to prove us Angels, yet surely not such devils as he would make us, but in comparison of them we be saints: therefore let us both amend, that God may be merciful to both, and glorified in both. And as th'examples in his beginning were good, if they had been well applied, so is his conclusion. I will conclude with him therefore in the right sense and meaning of it, saying with him. Return to the steps of the good fathers the Prophets and Apostles, framing yourselves to follow their doctrine: be not carried away with strange and diverse doctrine of Popes, contrary to God's holy word, and invented of late by men. Embrace the religion and faith taught from the beginning, in christes Church, from time to time continually: Flee this new-fangled Popish superstition, which has crept into the Church of late years, and believe that only which Christ has taught, and his Apostles and Martyrs have confirmed, and frame your lives accordingly, or else God's vengeance hangs over your heads, ready suddenly to fall upon you: and let this token of brenning of Paul's, be an example and token of a greater plague to follow, except ye amend, which god grant us all to do. Amen. A Prayer. Most righteous and wise judge, eternal god and merciful father, which of thy secret judgement, haste suffered false Prophets in all ages, to rise for the trial of thine elect, that the world might know who would steadfastly stick unto thy undoubted and infallible truth, and who would be carried away with every vain doctrine, and yet by the might of thy holy spirit has confounded them all, to thy great glory, and comfort of thy people: have mercy upon us we beseech thee, and strengthen our weakness against all assaults of our enemies: confound all Popery, as thou did the doctrine of the Pharisees, strengthen the lovers of thy truth, to the confusion of all superstition and hypocrisy: give us due love and reverence of thy holy word, defend us from man's traditions: increase our faith, grant us grace never to fall from thee, but uprightly to walk according as thou has taught us swerving neither to the right hand, nor the life, neither adding nor taking any thing away from thy written word, but submitting our selves holly to thy good will and pleasure may so pass this transitory life, that through thy goodness we may live everlastingly with thee in thy glory, through Christ our lord who with thee and the holy Ghost, lives and reigns one god and our Saviour for ever and ever. Have not I hated them O Lord that hate thee, and even ●ined away because of thine enemies. Psal. Cxxxix. I will give you a mouth and wisdom, which all your enemies can not gainsay and withstand. Luke. xxi. FINIS. ¶ Here follow also certain questions propounded by him, which are fully although shortly answered. which is the catholic Church? SAint Augustine and S. Hiero● August ca● Epist. fund. Hiero. con Lucifer. do say: The Church is a visible company of people gathered of christ our lord and the Apostles, and continued unto this day by a perpetual succession living in one faith Apostolical under Christ the head, and his vicar in earth, being the pastor and high Bishop. Out of this catholic and apostolical church is no trust of salvation. Saint Augustine says, who so ever shallbe out August. Epist. 1512. of this church, although his life be esteemed to be very good and laudable by this only fault, that he is disjoined and separated from the unity of Christ and his Church, he can have no life, but the wrath of God hangs over him. Saint Cyprian says: he separates himself Ciprian●● simpliei. from Christ that does against the consent of the Bishop and clergy. Saint Hiero. does say: we must remain Hiero. co● Lucifer. in that Church which is founded of the Apostles, and does endure unto this day, by a succession of bishops to whom the holy Ghost has appointed the rule and government of this Church sanctified by Christ's blood shedding. Nor let heretics take any comfort to themselves, if they can frame out of the Chapters of the scripture for their purpose that which they say, saying the devil has alleged some things of scripture: for the scriptures consist not in reading but true understanding. If we will be members of Christ's Church, we must continue firmly in that faith and religion, that was sent from the Apostolical see of Ro. by S. Gregory into England: which faith and religion was planted and stablished by Saint Angustine in this Realm. Saint Augustine stablished mass and seven. sacraments to be used in the latin tongue, as G●das does witness, and such manner of divine service as is now used. The answer to the. i. question. SAint Austin in the first place alleged has no such definition, although the most part of the words which he puts there are true: and would to God he considered how much he speaks against himself here in. This is that which we defend: that the Church is gathered by Christ and Thappostles first, and continues not in the Papistical but in the Apostolical faith under Christ our head, who rules his church still by his holy spirit and word, and has not put it into the ●andes of any one only general vicar in the earth, as he untruly says: whereas their church is builded not on christ, but on the Pope's decrees, which Thappostles never knew, and were unwritten many years after the death of Thappostles, and are always uncertain, changing ever as it pleases the Pope for his time to determine: And their Church has had at one time three or. iiii. Popes for their heads, like a monster with many heads, some Country following one Pope, some another, as their head? We say also that the Papists have divided themselves from this Church of Christ, making themselves synagogues and chapels, judg. 17. gods, and religion, of their own devising as Micha did contrary to God's word: and therefore the wrath of God hangs over them except they return, how holy so ever they pretend to be. Cyprian'S words are not all together so plain as he sets them: but if they were, he means an other sort of Priests and clergy than the Popes: for neither they did take than to them nor he knew no such authority in them, as they now usurp unto themselves, for he writes as sharply and homely unto Cornelius than bishop of Rome, as he does to any other his fellow bishops. surely who so ever devydes himself from Christ's ministers and people refusing their doctrine and discipline, separates himself from Christ: even as he that flees from the filthy dregs of Popery, and his Chaplains is cut of from the Pope the father of such wickedness. In jeroms words we most rejoice, teaching us to continue in that Church, which is founded by Thapostles, and not Popes, & endures to this day: The words of succession. etc. following, are his own, and not jeroms. By this doctrine of jerom we flee to Thapostolicall, and flee from the Papistical Church, which was never known of many years after Thapostles. And we grant that the devil, papists and heretics, can allege some words of the scriptures: and therefore we say that the Papists be devilish Heretics because they rack & writhe the scriptures to a contrary meaning to their own damnation as the devil did. For succession and government of Bishops: for Augustine's religion massing and seven. sacraments, I said enough afore: but where he alleges Gildas as father of his lies, he does him much wrong for he has never such a word in all his writings. If he have let him show it. This is ever the fashion of lying Papists to have the names of doctors and ancient writers in their mouths, as though they were of the same opinion that they be, where in deed they be nothing less: and if they get a word or. if that seems to make for them, they will add a hole tale of their own making as though it were a piece of the same ancient man's saying, and by this means they deceive the simple which have no learning to judge, or have not the books to try their sayings by: as this miser goes about in these places afore. Who is an heretic? HE that teaches, defends or maintains any erroneous opinion against the decrees, 2 judgement, or determination of Christ's Catholic Church, is an heretic. Who is a schismatic? HE that is divided or separat from the unity 3 of the catholic Church in ministration or receiving the sacraments or divine service, is a schismatic and in state of perdition. The answer to the. two. and. iii. questions. HE would gladly appear to be well seen in logi●, if he had any. If all be heretics that defend an erroneous opinion: than many disputations shall be condemned. In disputing it is oft seen that of ignorance or for his learning sake, many defend an untruth: yet God forbidden that they should all be heretics. Austin says well: I may err, but I will not be an heretic. Then he is an heretic properly that defends an error obstinately, and will not be corrected. So teaches Saint Paul. Flee from an heretic Tit. 3. after one or. two. warnings: he says not for once teaching or defending of it. Also he is not a schismatic that differs in small points or circumstances of ministering the sacraments from other: for than should all the Greek church be in a schism, because they differ in some ceremonies from the Latin Church, and also one from another, as I declared afore in the ministration of Basil, Chrisost, Saint James. etc. the same may be said of the latin church to, as for Ambrose order, Gregores. etc. And because ever under the Catholic church he signifies Rome, we say that no country which uses other ceremonies than they do, is in this case a schismatic: for that their romish orders and ceremonies be of their own devising for the most part, and not commanded by god, nor never were used generally in the universal Catholic church as I proved afore, and therefore they be free to use or not use as shallbe thought meet to differ in the substance and doctrine of sacraments may make a schism or heresy: but such ceremonies are free to all countries which may edify as appeared in Ansel. Epistle afore. These few words are sufficient to let him see his own foolishness, more might be said but I will not be so curious nor tedious i Cor. 1. 11. to note all. Saint Paul calls the Corinth. schismatics in henginge on men's sleeves for opinions in religion, and for misusing the communion: and not for every diversity of trifling ceremonies, as he defines it here. Whether be Priests in schism that have 4 subscribed to the religion now used in England. IN subscribing to this religion now used in England, they have both refused the power & authority which was given to them by the bishop, when they were made Priests (that is to say power and authority to consecrate and offer, and to celebrate Mass for the quick and the dead) and also they have refused their canonical obedience solemnly promised to the bishops with a kiss. And where the Byshopprs of this Realm with the clergy assembled at time of parliament would agree to no part of this religion (in witness whereof the bishops be in prison, and put from all their livings, and a great number of the Clergy have lost all their livings) some be in prison, some banished from their friends: both the Bishops & all the clergy that has lost their livings, are all ready to suffer death afore they will consent to any part of this religion. But all they which have subscribed, have forsaken the bishops their true Pastors and Captains, obeying and following wolves and Apostates: in witness whereof they have subscribed their names so separating themselves from the bishops and clergy, they must needs be in schism. The. iiii. answer. Where he lays to the priests charge that in subscribing to this religion, they have refused both the power that was given to them to offer sacrifice and celebrate mass for the quick and dead, & also their canonical obedience promised to the Bishops by a judas kiss, because the old bishops in parliament did not agree to it: he does the Priests more honour than he knows of, or thinks well bestowed. If he would call to remembrance thanswer that the pillar of their Church, stout Steven makes in his book de vera obedientia, to the like reason where he was charged with falling from the Pope, and breaking that oath and vow of subjection which he made unto him, when he was first made bishop, he might better defend the priests of our time than accuse them. In our baptis. we all make a solemn vow to God our Lord that him only we will serve, and believe his word: all vows following which are contrary to that, not only may and ought to be broken, but it is wicked to keep them: for we must serve god only as he has taught us in his holy word. But the scripture condemns all such sacrificing now for sin, save only that sacrifice which jesus Christ offered once for the sins of the hole world, and bids us also obey our king as chief and highest governor: therefore the Priests forsaking these later wicked vows and powers which are contrary to God's word, and their solemn profession made in baptis. (as Steven did well than though he flattered afterward, and turned to his old vomit) are more worthyto be praised than these obstinate prelate's which now misusing the gentleness of the Prince, deny with mouth that which they know in consciens to be true, & yet charge the Priests with it although they subscribed to the same things themselves under that good king Edw. because both they knew it to be true, & see the rod than more sharply shaken than it is now. And though he crack in their name that they will rather die than agre to any part of this religion, which they themselves used, ministered, taught, & received afore: I doubt not but if they were opposed as they opposed other, they would as soon eat the faggot, as feel it burn them. Thapostle sais: by one offering he has made perfect all them that be sanctified. If Hebr. 10. one offering once made, have made all perfect: than cursed be they that will correct or amend Christ's death, as though it were not perfect to save all without their often sacrificing. We must obey Act. 5. God rather than man, as S. Luke teaches: therefore that unlawful obedience promised to the Pope and his Prelates contrary to their due allegians to their Prince, commanded in the Scripture not only may, but aught with safe conscience to be broken. At the preaching of christ our Lord and his Apostles, many forsaked the traditions of the elders and Pharisees, receiving and believing the Gospel of christ jesus, and forsaking the jewish ceremonies, and were not counted forsakers of God and his word: no more are they surely to be reckoned Apostates that forsake the pope's draff, the clog of all good consciences, and cleave to the simplicity of God's truth, taught in the scripture. And where he cracks much that they have lost their livings, and be in prison, or banished, let the world judge whether they ever lived more merrily, quietly, fared better, lay easilier, had had more plenty of all things than they have now. They are far short from such handling as they dealt with other. Some they hongerd to death, some they beat in prison, some they cast on dunghills being so murdered at their hands, some they burned, after they had been long bursed: but every one was so miserably handled that christian ears and hearts abhor to think, or hear of it, and yet like shameless beasts they blush not, nor repent, but wish and look to be murdering again. They are as pale in prison as a butcher's bowl: they are as lean as a fat hog, they lie at ease unto their bones ache with rising early, they far of the best, they take no thought but look for a day, and think long unto they may imbrue their hands in blood again, and make all officers to be their hangmen, and the stoutest to be afraid of a priests cap as they did afore. They provided so well for themselves in their summer that they need not to starve in this gentle winter: the world is so much their friend, that they can lack nothing: they would fain be counted to suffer for religion if any man would believe it. The poor protestant which has his liberty, lives in more misery, need, det, reproach and contempt, than these the Pope's prisoners, who he says have lost al. It is better in the world to be the Pope's prisoner than Christ's Preacher, God amend all. Whether be Priests in schism that minister the Communion and other sacraments according to the book of comen prayer now set forth? THis manner of ministration of sacraments 5 set forth in the book of comen prayers was never allowed nor agreed upon by the universal church of Christ in any general counsel or sacrate synod: no riot by the clergy of England at the last Perliament: but Act. 6. Act. 15. only it was agreed upon by the laity which have nothing ado with spiritual matters or causes of religion, but aught to stand to the decrees, judgement and determination of the clergy in causes of faith and religion. For so it was used in Thapostles time as appears in the acts of the Apostles: As when the Apostles took then order to make seven. deacons, & when they put away the ceremonies of the old law. Such decrees as the Apostles and clergy made at jerusal. without any counsel of the laity. Saint Paul and other of the Apostles taught all Countries and Nations to obey and observe: and sith the Apostles time the clergy has ever decreed matters of religion and faith. Nor it can not be proved that ever the laity in any country or Nation afore the last parliament did presume to set forth a religion, against the whole consent of the clergy. Therefore this manner of ministration of sacraments, now used being against the consent and determination of Christ's Church which ought to be ruled and governed by Bishops, it must needs Act. 20. be schismatical, and they that use this manner of ministration must needs be in schism. The blessed martyr Saint Cyprian does declare what danger they do stand in that do use this manner of ministration against the order of christes church, saying these words. They be enemies of the altar, and rebels against the sacrifice of christ contemning the Bishops and forsaking the Priests of God: they are bold to set up an other Altar with unlawful voices, to make an other manner of prayer, to profane with false sacrifices the verity of the blessed sacrament of the Altar: nor they will not know them that far about to do against the ordinance of God. For their bold rashness by the punishment of god they shallbe punished as he punished Chore Dathan and Abiron which would offer up Sacrifice against the consent of Moses and Aaron: some were swallowed up of the earth, and the rest brent with fire to the terrible example of all others. Hitherto be Saint Cyprians words. Also almighty God by his holy Prophet Mala. 1. Malachi, does cry out upon such Priests as minister against the ordinance of Christ's church saying, they despise his name in offering up polluted bread. The Prophet Osee does call the sacrifice of Osee. 9 Ezech. 22. such priests bread of mourning, and all that eat thereof shallbe defiled says the Prophet. Almighty God does complain by his Prophet Ezechiel saying: the Priests have condemned my law, and have polluted my Sanctuary: woe be unto you, that goo● from the truth says our lord by isaiah. Our lord says by ●●●ac. 2. his Prophet except such Priests will amend quickly and give glory to his name, they shall be brought into great necessity and poverty and he will curse their blessings: and because they have made void the pact of Levi, they shall be in contempt in all people. The. v. answer. What if this order of ministering and comen prayer was not agreed on by the universal church in general council? Is it not good therefore? Than is neither their latin Portuis, nor Missal and mass book, good, for the general church never allowed them, as I declared afore. It is free for all countries to differ in outward order of prayer and ceremonies, so that they agree in substance of doctrine with the scripture. But the laity he says has nothing ado with spiritual matters and religion, and alleges Thactes of Apostles, how will he prove that none of the elders there were of the Act. 1●. laity, nor none of the multitude in the choosing of the Deacons unto it be well proved, it may well be doubted on. As in other things so in this he shows himself how learned he is when the law of God was neglect in the days of Saul, David coming to be king, and moved with love of religion, calls all the nobility and worship of the Realm together thirty thousand, and also the levites 1. Chro 〈◊〉. 2▪ king. ●. and Priests to know their minds whither they would bring home the ark of God, and restore the religion decayed or no? and they answered all, yea, what a great parliament was this, and full of the laity to determine for receiving of religion. josaphat, Ezechias, and josias, good kings sent their visitors 2. Chroni 30. 34. 17. abroad through the Realm joining in commission from the king, noble men of the laity to go in visitation with the Levites. Legenda sanctorum tells how king Dswi called a synod at in W●●frido. Whithy, for taking away that diversity of keeping Easter which was here in the Realm, when some kept it in the full moan, what day of the week so ever it fell on, other only on the sunday following: Wherein appears thauthority that the king justly claims to himself in religion even in that blind age when he calls the learned men together to dispute on it, hears what they can say, and concludes so the matter himself that all other did follow his sentence. joan Gerson and Panormitanus as I alleged afore, no new protestants but ancient catholics, and both being present in the last counsels at Constance and Basil, said they would rather believe a poor simple learned lay man that brings and alleges the holy scripture, than all the whole counsel having no scripture for them. God's truth is not bound to mitres, Bishops and Priests alone, but lay men may have, and oft have better the true understanding of it, than those that look highest in the clergy: and therefore they are to be believed and heard aswell as the Priests. Did not king David no Priest set in order, thro'. 23. the levites how they should resort in course to serve in the tabernacle, made the Psalms: appointed them, how, where and when they should be song? Ezechias and josias pulled down the brazen serpent and other Images. Did not Prescilia and Aquila teach Apollo Act. 18. the mysteries of the scripture? By these I trust it appears that lay men may do some thing in religion. If these may not serve, look the statutes of Queen Marie how she takes away one religion and brings in an other: and there is no more done now: how blind be they in their own causes, and partial to themselves. But it was never hard of he says that the laity in any country presumed to set forth a religion against the hole consent of the clergy afore the last parliament. O proud brag, was all the clergy of the realm contained in a few horned popish bishops. Was there no clergy in the university nor other parts of the Realm beside those few Bishops, did not many in the university and abroad in the Realm use this service openly and commonly in their churches afore it was received or enacted by parliament? Because the rulers, the Scribes and all the Priests. Act. iiii▪ forbade Thappostles in their Parliament and counsel that they should not preach Christ any more, were not the Apostles therefore of the clergy, or was not their doctrine good, because it was condemned in that wicked counsel. Was there not a disputation for religion appointed by the queens majesty wherein your clergy was afraid to utter their foolishness in defending their superstition, lest they had taken more shame in answering than they did in holding their peace, which well they could not. I think the universities with so many places of the Realm recayving religion, and these other disputing for it, may be counted to be some part of the Clergy of the Realm, and so it was not received without consent of the clergy. But these were not of the parliament: What than? Is religion to be determined no where but in parliament? he is wont to say, and did afore. In universities and counsels. To make a religion as he terms it, no man has authority (for that belongs to God alone) but to restore pure religion which has been defaced by superstition, Princes in their Countries ought to do, though their prelate's be against it. Did not king joas command the Priests to restore the Temple, and first ordained the poors man's chest in the Church? Did not Nabuchodo. and Darius make proclamation through all their countries without and against the consent of their priests that all people should worship daniel's God? though there was not a perfect order than set forth by them to do it in, yet it was much for heathen Princes to do so, and it teaches christian Princes, how to do in the like case. But as joas, josaphat Ezechias, and josias, did not make a new religion, but restore that which afore was defaced, and had long lain buried: so our Parliament did not set forth a new religion, but restore that which was godly, begun under good king Edw. confirmed by the parliament and the clergy than, but suddenly by violens trodden under feet, by bloody papists a little after, yet all this satisfies not them, for nothing can be concluded as a law by Parliament say they without consent of the clergy there present, but this having not their consent, can not be counted a law as they think▪ I had rather leave this to be answered by the layers than otherwise, because it is a mere temporal case to dispute on, and concerns their profession, yet that the world may see that some thing may be said in it, we grant him not this to be true that no law at all can be made without consent of the bishops. Look your old statutes of parliament when bishops were highest, afore Edward. iii. and ye shall read that they passed by the consent of the Lords temporal and commons without any mention of the Lords spiritual: which statutes many of them stand in strength at this day. Than it may well be gathered, that the consent of the clergy was not always so necessary as they think it. If it be so strong a reason as he thinks it to be, to have consent of the bishops, I will prove by the same reason that it is as necessary to have Abbots of the Parliament: For they were present of old time, and their consent was required as well as the Bishops, and but of late years they were put of the parliament, and it is not long sins the convocation house was separate from the parliament to. The layers, judges and justices put in practice, and execute these laws: therefore their doings may be a sufficient reason to lead the unlearned what opinion they have of these statutes for religion except justice Rascal first executing them, and after running away, may condemn the rest, which I trust he may not. I think they would not execute them, except they had the strength and nature of laws: If they do contrary to their knowledge and opinion, they can not be able to answer their doings. But I think no wise men are of this opinion: only these corner creepers that dare not show their face, and would deceive the people, go about thus to deface all good and godly order that displeases them. In the days of blessed king Edw. they had the like fond opinion: that a king could not make laws in his minority unto he come to full age: But this and that was only to hinder religion, and to make the people disobey their Prince: Yet God has and I trust will confound all such wicked devices. Cyprian'S words are not truly alleged, and if they were, what do they make against us? How could Cyprian write against our order which he never knew, being found of so late years as they say? And he does not mean them that differed in outward order of prayer, but that swerved from the substance & verity taught in the scriptures. In ceremonies he himself differed from other countries, and every country almost from others, as I declared afore: and the Bishops which he speaks of, are as like our popish Prelates as Will Fletcher, and the sweet road. The prophets words may all be turned against him and his, so wisely he applies them. whether be they in schism that minister no sacrameut but only in stead of divine service read chapters and Psalms. etc. afore the people? TO read afore the people in stead of divine 6 service, Psalms and Chapters or other such like being not appointed by the universal consent of the Church of God, but against the decrees of the church must needs be schismatical and they in schism that do it. For Levit. 10. as the. two. sons of Aaron were stricken with sudden death, because they offered up strange fire which was not appointed to them by Moses and Aaron: even so do they offend that will in stead of Matins and Evensong and other divine service appointed by the Church, read psalms and Chapters and such like, not appointed by the catholic Bishops, lawfully consecrated. For our saviour says in the Gospel: he that will Math. 19 not hear and obey the church, that is to say the bishops take him as an infidel's. And Saint Clement does say in an Epistle that he writes to S. james: by the judgement of God, they shall suffer everlasting torment in the fire of h●il, that neglect the decrees of the Church. Therefore the holy Martyr Saint Cyprian does say: he that has not denied his hands with these wicked sacraments, & has polluted his conscience otherwise, let him not comfort himself that he needs to do no penance: for he has broken his profession and canonical obedience that he made to the Bishops when he was made Priest. Also this decree was made in the canons of the Apostles. Si quis c●er●cus aut laicus synagogam Iud●o●um au● conventiculum he●eticorum ingressus fuerit ut preces cum illis co●●ungat● deponatur, that is: If any of the clergy or laity shall enter into the synagogue of the jews, or the company of the heretics to say prayers with him let him be deposed. The. vi. answer. THe cuckoo has but one song, and that is unpleasant: no more has this cokewolde maker, but one foolish false principle to ground his sayings on: that is the romish Church. I said afore (and no man is able to improve it) that the universal Church never made any one order of service to be used through the hole world, but every country has and may have divers without offending, so they agree in one substance of true doctrine. He knows no church but Ro. and yet ●o. never decreed any one general order for the hole world: nor the hole world never obeyed nor received any. The Pope's Portuis & Missal has been oft changed, as I proved afore: and every country has their divers order of service. Aaron's sons did plainly against gods express commandment, and therefore were justly plagued: Ours do not so, and therefore they be not in like case, but undeservedly blamed. Clementes words and Cyprian'S when they are proved to be truly alleged, touch not us, but such as he is, for they knew no such priests nor church as he means, nor any such were many years after. The papists differ very little from jews, for both of them set their hole religion in ceremonies and old customs: We stick stiffly to the word of God only, and build not on such vain foundations. Therefore he brings that canon against himself, and his sort, being as superstitious as the jews, and blinded obstinately in errors as heretics. Whether is it lawful for Priests that say the communion also to celebrate mass? THe holy Martyr Saint Cyprian says: It is not lawful by and by afore penance Ciprianus de lap. done, to consecrate or touch with his wicked hands the body of our Lord, and with his polluted mouth to receive the blood of our ●orde, but first let him do penance. Does thou think says Saint Cyprian that our Lord willbe so suddenly mitigated whom thou has refused, & has more esteemed thy worldly living then him? Saint Cyprian says, the blind love of their patrimony and worldly goods has deceived many, and bound them as it were in stocks and fetters, that they can not follow christ. A great number for fear of words of such as be not good, have refused their faith, not cast down by any violence of persecution, but by a voluntary lapse have cast down their selves, although they have perceived the Bishops and a great number of the clergy not to be afraid to lose all their livings, not fearing loss of goods, or imprisonment, or banishment from their friends: yea all ready to suffer death in this case. Our Saviour in the gospel sais: No man can serve two. masters: that is to say the Communion decreed and appointed by the laity parliement against the consent of the clergy in christes Church, and also celebrate mass decreed and appointed by the clergy in sacrate synods, representing the whole estate of christes church. S. Paul says: ye can not be partakers both of the table of our lord, and the table of the devils. S. Cyprian says: It is an horrible abhomidation to far about to serve both Ball and christ: it is contimely and not religion, it is injury ●iprianus cecundum and not devotion, if thou communicate of the cup of christ with the devils, hitherto be S. Cyprians words. S. Paul says, we have an altar whereof they may not eat that serve the Tabernacie. By these examples it is evident that the Priests may not minister the communion to one sort, and Mass to an other sort. In tripartita Historia it appears the catholyckes and the Arrians did not communicate one with another. Whether it be lawful for Priests to say ● Mass which say no communion, but only read Psalms and chapters to the people in stead of service? SAint Cyprian says: the verity is not to be Ciprianus de lap. dissembled: it is nought to halt upon both the parts. If God be the Lord, follow him: If Ball, follow him. Even so, it matins and evensong be the ordinances of Christ's church use them: if the Psalms and chapters, use them. It is no less offence to allow a schism with assent, than to offer to idols. S. Austin says such as be in schism: that is to say in August civitate dei ● 21. ca 25. sacraments or divine service separated from the unity of christs mystical body, & not in ●oining together of christian members, not in the band of peace, which is expressed in the sacrament of the altar, they may consecrate & receive this sacrament, but it is not profitable to them, but very hurtful, whereby they shallbe judged more grievously of almighty god. S. Paul says: Not only they that do evil be worthy death, but also they that consent to the doers. The holy ghost does cry by his Prophet Esay saying: get you hence, go forth, beware that you touch no unclean thing. The scripture says: thou shalt love the lord god with all thy heart, with all thy strength. etc. god loves no half service. As for example it is written in the book of kings, that king David sent his servants to comfort Anon for the death of his father, all be it King Anon took them as espies, and caused the half of their beards to be shaven, and cut their clothes by their buttocks, and so sent them back again to King David. But when King David heard of this, he would not suffer them to come in his sight at jerusalem, but commanded them to tarry at Hierico until their beards were grown out again: even so such Priests as has gone out of Christ's Church, and entangled themselves with any part of this religion against the decrees of the Church, are not worthy in ministration of sacraments, to come in the presence of the faithful that continue still in Christ's Church until they be reconciled, and have done penance for their lapse into schism. Whether is this to be called a wicked, time that such heresy and schism does reign. 9 NO rather it is a blessed time for now god Cyprian de lap. tries his family as Saint Cyprian says: for the long rest and peace which hays been in Christ's church afore time, caused the clergy to be almost on sleep: by reason whereof, devout religion was not in a great number of Priests, in works was small mercy, no discipline in manners. Saint Paul says: It is meet that there be herefye, that the good may be tried: so that such as have grace to stand this troublous time, and be not spotted with schism shallbe kindred more fervent in the love and fear of God: and such as be fallen in lapse, if they will seek to come back again to our mother holy Church with penance, that is with prayer, satisfaction, and tears, she shittes her bosom from none that will so come, for God is near at hand to all that call on him in virtue, and will rejoice more in them, then in other. But some are not be gathered out of schism says Cyprian: so that such as be whole and steadfast be thereby wounded, nor he is not a profitable and wise pastor that gathereth the sheep that be diseased, scabbed, or sick into the whole flock, afore they be whole, lest they infect all the flock. Nor the bishop must not have a respect to the greatness of the number, for better it is to have one good Priest that feareth God, than a thousand that be evil, this says S. Cyprian. Answer to the seven. viii. and ix. What a fool is he that goes about to prove by so many bald reasons, (cloutinge such patched pieces together) that which is already granted him: we confess that no man ought to say mass at all, much less they that say the communion should become mass-mongers, his authorities are fondly brought to prove his purpose, and may be turned against himself all, for there is no sort of men that use double dissembling so much as the Popes do: other things that I proved afore I will not repeat again now, but I wish or god that as David would not suffer his men that were shaven so to come in his sight, so all christian princes would banish the Pope's shavelings: for so the reason holds in like of both. The time for trial of god's people we do not greatly mislike: only this grieves us that so many withstand the manifest truth, which their conscience acknowledges to be true, and yet for fear of a change or flattery of the world, they be cold and will not or bore not openly profess it: and also that another sort of turnetipet●es, for lack of discipline occupy the place of pastors, serving rather to fill their belly, than for love, conscience, or duty, where good order would that either such should be displaced, or else do great and worthy open penance solemnly afore they ministered, the alleging of these sundry autorityes are untrue and foolish. Whether it is lawful for the laity to receive the communion as is now used? 10 IN receiving the Communion as now used, you break your profession made in baptism, and fall into schism separating yourselves from god and his Church, refusing the bishops your true pastors, so entering into the malignant church of Satan. S. Paul dies command us to obey the bishops, for they watch as to give an account for our sold. The bishops be in prison ready to suffer death afore they willeyther minister or receive the communion like true pastors: they put themselves walled and a sure defence for the people. The catholic church which we professed at our baptism to believe & obey, teacheth us to receive Christ's body consecrato at inasse with prayers invocations, and benediction, with the sign of the holy cross and not bare bread and wine without consecration and benediction, as is used in this Communion, being against the decrees and ordinance of Christ's catholic church. Almighty Num. 16. God does command us to separate our selves from such as take in hand a ministration of sa craments against the ordinance of Christ's church, & that ye touch nothing pertaining to them, lest ye be lapped in their sin. The Prophet O see Cyprian Epist. boes say, that all that receive that bread of mourning over the which, words of blasphemy be spoken at the table shallbe defiled. Therefore S. Cyprian says foramuch as we can exhort you by our letters that you come not to the cursed Communion with Priests that be maculat: for they be not worthy death that do evil, but all that consent to the doing of ovill. Nor let not the people persuade with themselves that they can be free without spot of sin, communicating with a Priest in sin. No man can be well excused by ignorance: be he never so gross of wit he may perceive it is not that which we have professed to believe, but against it: and if it were for a world lie gain, every one would learn a long matter and keep it in memory. The. x. answer. IN receiving the communion now used the laity keep their profession made in bapt. where they promised like good sheep to believe the Catholic Church which hears the voice of their shepherd only & flees from strangers: the Popish church and prelate's have devised a fashion of the Communion con trarye to Christ's and his Apostles doings: and therefore they be worthily abhorred. Ye lie in saying that the catholic Church teaches to receive christes body consecrate at mass with the sign of the holy cross, or that we give nothing but bare bread and wine now. Prove where the Church teaches so: I proved afore how many diverse sorts of ministering there was of old time, and all good: therefore this your one only popish way, is not decreed by the universal Church, nor never was generally received throughout all the world. With what face can they say, we have no consecration, and give nothing but bare bread and wine) If they have any in their mass, if the Evangelists have any consecration or paul, or if Thappostles, we have it also. For if consecration stand in words, we have all the words that their mass, the Gospel, Saint Paul or Thapostles had. Read Matth. Mark. Luk. and the. xi. to the Corinth, what is written of the lords supper, and see whether our Communion want any one word that is in any of them. Than if we have all (as we have in deed) why is there no consecration with us. Gregory says Thapostles consecrated only with the lords Lib. 7. Ep.▪ 63. Lib. 4. s●● tent distin● 8 prayer: and that we use as well as they: joan Duns says, the words of consecrating the bread, be these. This is my body: and those words we have to. Further he says: Neither Christ nor the Church has defined which be the words of consecrating the cup: and therefore he will not determine them. What are we now worse than their own doctors, and why do ye lie in saying the Church has defined it? Duns knew it not in his time, nor the Church, where is one so mad except Priests, to say that consecration stands in crossing, or that Benedicete is to make a cross? prove it if ye can, or else hold your tongue for shame. Deceive not the people. Al ye works of the lord, praise ye the lord, says the psal. Is blessing there to make a cross, or in any other place ye can find? I have seen and heard many foolish unlearned papists, but a more ass than this, I have not, he says the people which communicate with a Priest that is in sin, cannot be free from sin. If the Priest be a drunkard, art thou a drunkard to in communicating with him? if he be a hore hunter, art thou one to? I trust ye can judge how false and foolish this is. Saint Paul says: he that eats and drinks unworthily, eats & drinks his own damnation, he says not thy damnation, or any other man's but his own. Chrysost notes well that he says: sibijpsi non tibi. He eats it and drinks it damnation to himself, and not to thee. God forbidden the evilness of the priest should defile them that receive with him: for what Priest is so clean that he has no sin in him? If the sin of the Priest should defile the receiver, who would ever receive at any priests hands, saying all be sinners? it is a general rule and true in their own books. The unworthiness of the Priest hurts not the goodness of the sacrament. God forbidden that the evilness of man should hurt or defile Gods holy ordinance, or that the wickedness of the Priests should be imputed to them that receive the sacrament at their hand. The father shall not bear the sin of the son, nor the son of the father, but the soul that sins shall die itself as the Prophet says. Much less shall the sin of the Priest condemn the people, but every one shall answer for himself. Whether the people compelled with fear two for loss of worldly goods or temporal punishment, may receive the Communion as bread and wine, not consenting to it in the heart? SAint Paul says, it is requisite to our Roma. 1▪ Math. 1●. salvation, with our mouths to confess the truth: also our Saviour Christ says▪ he that denies him afore men, he will deny him afore his father in heaven. And to kneie down to receive that cursed and polluted bread, ye commit idolatry: nor it is not lawful to dissemble herein as we have example. Eleazarus which rather than he would dissemble to eat swines flesh forbidden by the law, he was content to suffer a very cruel death. Also it is read in tripartita historia of a good woman one Olimpyas that rather than she would receive the communion was content to have her paps writhe of, or any other punishment saying: lay upon me more punishment, for it is not lawful for me to do that which the good Priests refuse to do. Even so at this time the Bishops and good priests refuse to meddle with the Communion: therefore it is evident, it is not lawful for any of the laity to receive it for any cause. Also when Constantius the Emperor persecuted the church of god, such as would not receive the communion with the Aarians, the bishop Macidonius put them in prison, and caused the communion to be brought unto them in prison, and opened their mouths with sticks and hot irons. Yet for no punishment the good catholic people would in any wise receive with the Arrians: much less ought we to receive the communion now used for any punishment For if we receive it against our conscience, we be traitors to god: & dissemblers with the Queen, as Ustazadis did say to the king of Persis, lamenting that he did live, for he confessed (after the Archbishop simeon had rebuked him) that he was worthy to have a double death, for he was a traitor to God in forsaking his profession in religion, & a dissembler with the king, for to please the king, and to avoid punishment he had done against his consciens, but utterly he did protest that he would never dissemble again, offering his whole body to make a mends: and in conclusion had his head stricken of. would to God Math. 10. all that by dissimulation be traitors and dissemblers with the Queen against their conscience, would follow the example of Ustazadis in earnest repentance. Our saviour commands us not to fear them that can but only kill the body, but fear him that can kill the body, and after cast the soul into the fire of hell. How should the people do, that can not have the sacrament ministered to them 12 according to the ordinance of Christ's Church? IN no wise they ought to receive the Communion, but to commend their minds and good wills to God, with devout prayer, firmly continuing in that faith that they were christened in: which sith the Apostles time has ever been taught by blessed fathers in Christ's catholic church. And so being in will to receive the blessed sacrament if he were in place where it is ministered according to the ordinance of Christ's church, God will accept your will, & good intent as if you did receive it corporally: And by that will and intent ye be partakers of the sacraments & prayers of the universal church of Christ, in all christian countries and nations as well as if you were present bodily. But if you receive this Communion, ye separate and divide yourselves, from the sacraments and prayers of all the universal church of christ, and so wander in the way of perdition. The answer to the xi and xii. To receive the Communion dissemblingly we grant to be damnable as well as he: and therefore we exhort all men with an earnest faith, and pure love, sorrowful repentance, and full purpose of a new life, to resort unto the lords table devoutly without all hipocritall dissimulation. God will confound such blasphemers as open their filthy mouths to rail against his holy sacraments, as this wicked Morian does here calling it cursed bread. Eleazarus did well in obeying God's law: and Papists be Gods enemies in their doings contrary to God's law. The Arrians were heretics and enemies to the truth, denying Christ our lord to be God equal with his father, and saying he was but a weak simple ruanne as we be. So the Papists be, saying Christ's death is not a sufficient sacrifice for the whole world, except their sacrifice be joined to. They do both err in the chief article of our faith and salvation: and surely to communicate with such is to deny our faith and salvation, therefore Olympias and other well abhorred them. He that has not a right faith of jesus Christ that instituted the Sacrament, he can not have the true use of the Sacraments, which Christ ordained. It is well that he wishes all dissembling Papists which have turned with every world, to repent as Ustazadis did, & God grant that they may: If they will not, if their reward were like his, they had no wrong. And thus as all dissembling Papists receiving the communion against their consciences are worthily condemned: so surely are all dissembling protesrauntes resorting to mass, for fear of worldly losses. God grant us all uprightly to walk, not feaning a conscience to ourselves of man's devise, but following the rule of scripture without halting, what so ever the world say of us. If this Counsel that he gives for not receiving the communion now used were turned and applied against their mass, it were well and truly applied. We were never christened in any faith of the mass, but in the name of the father and the son, and the holy ghost, who in the holy scriptures condemn all sacrificing massers, and surely to communicate with massemungers is to forsake gods institution, and follow the Pope, to forsake Christ the head of his church, and join himself to papists, and become a member of his synagogue, robbing Christ of his glory, and prefarringe man's dreams and doctrine devised of late years by Popes (as was proved afore) afore the infallible truth of the Gospel which jesus Christ himself brought from heaven, preached it, and commanded us all diligently to follow it. To be partaker of prayers made in other Countries is true that we may, and to be wished of God that it were diligently used: but unto he have proved that we be partakers of sacraments, wise men will not believe it. No man is christened one for another, nor receives the Communion one for another. This doctrine comes from the Pope, and fed his chaplains fat when they taught, that it was sufficient to come and see the priests lift up their sacrament, offer it for the dead and quick, and eat all up when they have done. whether is not every one aswell the priests ●3. as laity bound to obey the Queen and her laws? BOth Priests and the laity be bounden to obey the Queen and her laws, as far as God's law will permit: but no man ought to obey the Queen and her laws against God and his laws. For lands, goods, and body, every one is bound to obey the Queen and her laws, and no man ought to disobey or resist her or her laws: for God in the scripture commands. But for matters of faith and religion pertaining to our soul health, she hath nothing ado to meddle: for Christ himself hath dearly bought our souls with his precious blood shedding, and committed them to the rule and government of the bishops, which watch as to give an account for our souls. Therefore the Scripture commands us to obey the bishops in matters of faith and religion pertaining to our soul's health, and the Queen in temporal causes concerning lands and goods, and body. The. xiii. answer. FOr obeying the Queen's majesty and her laws or for disobeying we do not greatly differ from him: but where he says she has nothing a do with matters of faith and religion we utterly deny it. For that is as much to say, as that she were not a christian Prince, no nor a Prince at all, for Princes are charged by God to maintain true religion, and suppress superstition and Idolatry. This is the mark that they shoot at: to be exempt from all correction of Princes, that they might do what they lust, bring in superstition in stead of religion, and nourish the people in blood devotion: rule all other, and be ruled of none, no not of God himself. So much obedience the Turks subjects own him, and yet deny him not authority in their religion. But this matter was more fully handled in the. v. answer. King Richard the. two. proves well in his Epistle to pope Boniface the ix. that temporal rulers have often from the beginnige bridled and ruled the spiritualty, even the Popes. Solomon says, he put down the Priest Abiathar, and set up Sadoc. Otho Themperor deposed Pope joan. xii. Henry the Emperor put down Gratianus. Otho deposed pope Benet the. i. The controversy betwixt Symmachus and Laurens who should be Pope was ended afore Theodoricus king of Italy. Henry Themperor deposed. two. striving who should be Pope, and set up a. iii. called Clement the. two. Frederick Themperor corrected. iiii. Popes. By these and many such like, he proves that Princes have corrected and brought in order so many Popes: therefore they have lawful power so to do. And shall not our Queen have power to see whether the clergy here within her Realm, do their duty, in teaching true doctrine, pure ministering of the sacraments, and an upright godly life? In deed this was the beginning of the controversy betwixt Tho. Becket and king Henrye. two. and these like good scholars of the same school follow the same way. Certain priests were complained on, for their lewd living, whom the king would have punished: But Becket withstood him, saying it belonged not to the king to handle such holy anointed spiritual men. Austin in his book contr. litter. petiliain. two. in vi. and other sundry chapters proves that it belongs to Kings, to have care and charge for religion, both in maintaining the good, and pulling down the evil. He alleges this of the two. psal. Serve the lord in fear. etc. How should kings says he, serve the lord in fear, but in forbidding and punishing those things that are done against the lords commandment? he serves in one sort in asmuch as he is a man, and in another, in so much as he is a king, he serves him as a man in living truly, but as a king in making laws, which command just things and forbidden the contrary. So served king Ezechias in descriing the groves and temples of idols: so served josias, so the king of Ninive in compelling the whole city to pacify the lord. Thus served Nabucho. in forbidding by a fearful law that they should not blaspheme god. King's serve the Lord in this point when they do those things to serve him which none can do but kings. etc. Thus far Austin. Constantine also the good Emperor commands the donatists to come to Ro. to hear the bishops judgement: but afterward when he had hard the matter debated, he judged the cause himself, and made a law against them as Austin writes Epist. ix viii. Thus Princes than calling their clergy together, because few of them have sufficient learning of themselves and hearing the matters of religion debated, and the truth tried, may and ought by their law and royal power defend that truth, and punish the disobedient who so ever they be. The Prophet Isai. 49. says that God made kings and Queens to be nurses to his Church. The nurses duty is to feed, guide, and chearyshe the child: yea to correct, instruct, and reform him wha● he does a fault. She must not be a dry nurse, but with the. two. Paps of the new Testament and old feed her children: she must teach him to go, when he is fallen, take him up again, and give him such wholesome meat, that she may and dare taste and try it herself. God grant Princes thus to be nurses, and not stepmothers, that God's children may serve their lord god master and father quietly under their wings. The conclusion. OUr saviour Christ when they called him Samaritan a friend of publicans and sinners a drunkard. etc. held his tongue, and made no answer: but when they said he had a devil, he said: I have no devil. It is written also in vitis prun of Agathon whom certain would try whether he could patiently bear slanders, and called him proud advoterer, a these and bereticke. All other he let pass and said: I am a sinner but I am not an heretic They asked him why he answered to that rather than to the other, he said: he learned of Christ his master to suffer lies, but not his doctrine to be touched: for heresy separates a man from god. So among all slanderous tongues that go about to deface gods truth by raning on the ministers of it, many are borne of many with grief of mind: but to be charged with false doctrine, no honest mind can bear, nor good man should suffer. For as he teaches the good and wholesome doctryns, so he should confound the contrary to his power: and this was among other, a great cause why I (though not hurt by this his foolish railing) took in hand to answer this blind Papist, and because those learned fathers whom he would seem to touch, thought it unworthy any answer. When I see this copy cast abroad by a malicious member of antichrist, to withdraw God's people from his truth, my spirie was stirred to the answering of the same: but many when they see how foolish it was, laughed at it, and thought it to be passed away with silence, for that foolishness of itself would confound itself to them that had wit or learning. Yet that the simple ones for whose cause chiefly this labour is taken, should not be deceived and overcomen with found fantasies of idle brains, and least Gods enemies should crack that none could or durst answer it: I thought good, because other that can do better, would not, thus shortly to answer the chief points of Popery, touched in this his unlearned apology. This is the polity of papists to set out a broker to utter their ware, and catch the unlearned, but the sutteller sort hold their tongue, stand aloof to see how this forerunner will take place, and are thought by their silence to be able to say much more, when as they fear in deed lest in being answered, they should take the foil, to the clean overthrowing of their cause. This proud Golyas has craked and provoked all God's people, as though none durst meddle with him: but I trust poor David has wiped his nose, and given him a fall with his poor sling and few stones. But I fear I lose my labour: for as the Prophet says. Can the black ●ere. 1●. man of Jude change his colour? No more can this Morian learn to say well. If the miserable state of the people had not moved me, I would have holden my tongue, and laugh at it as wise men do, but that with the poor simple ones whom they deceive in corners with such lies as these, such comen bald reasons as he has brought, should not prevail, I thought good for pity sake to say thus much, to stay them▪ whose eyes God shall open to see. My reasons and a●torityes of purpose are commonly taken out of their own Doctors and writers, and such books, as are not counted protestants, nor made by any of this new learning. For the nonest I forbore to allege the learneder sort, lest the unlearned should say, they could no skill on such books, nor knew not whether they were truly brought in: and saying their own Doctors and school masters have given us this vantage against them, I fear not to try with them in writers of greater authority and ancienty. Thus much I have spoken for my part: let the rest whom god hays given greater knowledge and utterance unto help, thus to stop the mouths of God's enemies, and I trust by the power of his holy spirit. antichrist with his members shall daily decay, and Gods glorious truth shall shine to the comfort of all his elect, though their eyes be not yet fully opened to see, nor their hearts lightened to understand it. god the father grants for his Son sake jesus christ crucified, that we all may be partakers of his spirit of truth, and his wilful obstinate enemies confounded, his poor lambs delivered from the wolves, and strengthened against th'assaults of Satan, that at the length we may be glorified with him for ever and ever. Amen. ¶ Behold says the Lord of Hosts to thee: I will lay thy skirts on thy face, and open thy filthiness to the people, and thy shame to kyngedoines: and I will cast thy abominations upon thee, and I will revile thee, and make thee like dung: and it shall come to pass that every one that sees thee, shall fall from thee. Naun. iii. ¶ Have mercy on us O Lord, have mercy on us, for we are utterly despised. Our soul is filled with the mocking of the rich, and despite of the proud. Psal. C. xxiii. ¶ comen places entreated. The authority of Bishops. A. 8. S. ja. Mass and others. B. 7. England received not the faith from Ro. D. 3. None is universal Bishop over al. E. i. Extreme unction is no Sacrament. E. 7. Our Church service. F. 7 Communion. Burials. Communion table. G. 6. Altars. H. 1. Confession. H. 8. Fasting. I. 2. Lent. I. 7. Marriage of Priests. K. i. ordering of ministers. L. 5. Succession. N. 4. The people learn the Scriptures. O. 5. The Prince's authority in religion. Q. 2. R. 7 ¶ Faults in printing. B 3 leaf, line 24. I mean not C 1 leaf, page. 2. line. 19 turned into latin. D 1 leaf, page. 2. line. 26. as well as their. D 3 leaf, pag. 6. line. 25. it cannot be E 1 leaf, line. 31. near them G 1 leaf, line. 23 Ausegisus G 3 leaf, line. 1. put out, meet page. 2. line. 17. put out, not H 2 leaf, line. 1. as jehu page. 2. line. 20. by blind H ● leaf, line. 16. some of Duns. H 8 leaf, line. 17. for joan Dominus always read joan Duns. 25. Confession and bow. I 5 page, line. 12. so much of page. 9 line. 11. let us eat flesh with them. K 2 leaf, line. 17. Epistle to the Ephesians. K 7 leaf, page. 2. line. 1. that History placed 16. leaves after M 5 leaf, line. 9 that Linus was O 3 leaf, line. 17. 1382. ¶ Imprinted at London by William Seres dwelling at the West end of Paul's, at the sign of the Hedge-bogge. ¶ The tenth of March. Anno. 1563.