A Godly and short discourse, showing not only what time the inhabitants of this land first received the Christian faith: but also what manner of doctrine was planted in the same.  
Whereby may appear, how the reformation at this day in England is not a bringing in of a new Religion, but a reducing again of the old and ancient faith.  jerem. Chap. 6. vers. 16. 
Thus saith the Lord, stand in the ways and behold, and ask for the old way, which is the good way, and walk therein, and ye shall find rest for your souls.—  
LONDON Printed by john Wolf. 1589.   

To the right honourable and his very good Lady and Mistress, the Lady France's countess of Hertford, Christopher Rosdell wisheth increase of honour and endless felicity.  
IT is an opinion (right honourable and most virtuous Lady) not so true, as commonly believed and holden of a great many, that the doctrine, faith and religion which the Popish Romanists profess and maintain, is the old and ancient religion, ordained of God, witnessed by the Prophets and Apostles, and practised of all the godly from time to time: and that the doctrine or religion now professed in England, is a new doctrine, which had his beginning but hereby. Which imagination or conceit of theirs doth by so much the rather please them, for that by some hundred of years last passed, the true & sincere doctrine of the Gospel being suppressed, banished, and in a manner extinguished, the errors, or rather the heresies of the later Church of Rome, have every where both flowed and flourished. Whereby it is come to pass, that like as a true and natural mother, that hath been long absent from her house and family, at the length turning home again, is not known, no not of her own children: even so, the ancient and Apostolical religion hath been so long absent, and lacking to her Christian children, that now at her return she is almost a stranger to all, and in deed known but to a few. Hence cometh it, that although unfitly applied, yet usually it is said of Romish superstition and idolatry, The old Religion, the old Religion: and of the evangelical doctrine of Christ jesus, The new Religion, the new Religion. Not for that it is so in deed, but because it seemeth so unto them, who have so long gaped upon their golden God of Rome, that they have clean forgotten poor and simple Christ jesus of Nazareth: Whereas if men would read the Scriptures diligently, judge indifferently, and speak uprightly, they should soon perceive, that neither our religion is new, as they falsely charge us, nor theirs old and ancient, as they vainly boast of. For in them we are taught the true, immutable, and most ancient faith and religion of the patriarchs, Prophets, and holy Apostles. As that therefore which concordeth with them can not be new: so that which dissenteth from them can neither be true nor old. The Lord by the Prophet jeremy saith, 
jere. 6.16.  Stand in the ways and behold, ask for the old way, which is the good way, and walk therein, and ye shall find rest for your souls. 
Hiero. lib. 2. come. in jer.  Which place Saint Herome expoundeth thus, We must cleave unto the Prophets, and diligently behold and ask for the old and everlasting ways, which more significantly in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the good way contained in the Gospel: we must walk in that, which when it is found refresheth and purgeth the souls of the faithful: 
Ad Pomp. cont. Epist. Stephan.  To the same effect S. Cyprian saith. Si ad divina traditionis caput revertamur, cessat omnis error humanus, etc. If we would return unto the head of divine tradition, all humane error should cease, etc. If a water pipe (quoth he) which before ran copiously and plenteously, do upon the sudden give over, do not men go unto the fountain, that there the reason of the defection or giving over might be known, etc. Even so it behoveth the ministers of God at this day to do, keeping the divine precepts: that if in any point the truth be changed or shaken, we might return unto the original of the Lord, the evangelical and Apostolical tradition, that then the reason of our action might arise, from whence the order and original hath proceeded. Thus far Cyprian. Excellently therefore saith S. Ignatius, Antiquitas mea jesus Christus. 
Ad Philad. lib. 4. de virginitat.  Christ jesus is my antiquity. And Ambrose also, We do rightfully condemn all those new things which Christ hath not taught: for Christ is the way unto the faithful: If Christ then hath not taught that we teach, we judge even that also for detestable. Hereunto Cyprian in another place. If Christ only be to be heard, we ought not to regard what any before us hath thought meet to be done, but what Christ who is before all, hath first done: neither ought we to follow the custom of men but the truth of God. O that according to this rule we might be heard, our cause decided, and the quarrel ended: then would it soon appear, how under the vizard of antiquity, they have hidden a new startup superstition: yea that their whole pretenced religion is nothing else, but a huge heap of hypocrisy, and a store basket of all Apostasy. Then should it be seen, that this reformation is not a declining from the ancient faith, nor a bringing in of a new: but a reducing again of the old, and Apostolical faith or religion. For the better proof whereof (most christian Lady) I have in certain of their chiefest holds compared their assertions with the censure of the Prophets, Apostles, and ancient Fathers: to the end that the indifferent Reader might partly judge by these, what is to be thought of the rest? In publishing whereof I have had special respect unto the profit and commodity of the common and vulgar sort of people: that they might have, not only at a small charge, in respect of the price, but also with little loss of time in respect of reading, whereby they might be either instructed, if they were ignorant, or the better confirmed if they had some knowledge. And these my labours whatsoever they are, I am right well assured, shall be by many degrees more gracious and acceptable unto diverse, for that they proceed and come forth under your honourable name and protection. Most humbly therefore I beseech your honour to accept the same in so good part, as with a good will it is presented unto you. Whereof as I nothing doubt, so will I never cease to pray unto the almighty, that you may long live in this world to his glory, and the benefit of his Church: and finally after this life, may for ever reign with Christ jesus in his immortal & everlasting glory, Amen. December the 15. 1588.  
Your Honour's faithful servant, and Chaplain, Christopher Rosdell.   

The first planters of Christian faith in England.  

The first Chapter.  
THis Realm or kingdom of England, if it were not (as Cardinal Pool in an Oration made in the Parliament house, Anno 1554. November. 28. importeth) of all other islands the first that embraced the faith of Christ: yet that it was worthy (for the antiquity thereof) to be numbered among the first, may by diverse and good testimonies be sufficiently proved. 
Nicepho. li. 2. cap. 40. Gildas de victo. Aurel. Ambros.  Nicephorus sayeth, that Simon zealots came into this Island of Britain, for so was it then called. Gildas saith, that joseph of Aramathie, which begged the body of jesus, after the dispersion of the jews, was sent of Philip the Apostle, from France to Britain, about the year of our Lord 63, 
Anno. 63.  and here remained in this land all his time, and so with his fellows, laid the first foundation of Christian faith among the Britain people. Whereupon other teachers and preachers coming afterward, 
Beda.  confirmed the same. And for better proof hereof, that is to be observed which Beda testifieth of this land, namely, that in his time and almost a thousand years after Christ, here in Britain, Easter day was kept after the manner of the East Church, to wit in the full of the Moon, what day in the week soever it fell on, and not on the Sunday as the Church of Rome did then, and we do now. Whereby it falleth out most likely, that the first planters of religion in this land, came out from the East parts of the world where it was so used, rather than from Rome where it was not so used.   

The second Chapter. What success the Gospel had in this land at the first.  
YEt notwithstanding, because we find no certain relation of a general reformation, & profession of Christian faith in this land, both by prince and subjects, until the time of Eleutherius Bishop of Rome, and Lucius king of this land: thereby it is very probable and likely, that albeit the labours and travails of those ancient fathers, which first turned up the furrows of Idolatry, and sowed the seeds of pure religion in this land, albeit (I say) their labours were not unfruitful, yet they prevailed not so far forth, as unto an universal and public reformation throughout the whole land. So hard and difficult a matter it is to withdraw the minds of men, from that wherein through long continuance they have taken deep root. Thus also it pleaseth God to work that by degrees, which he could bring to pass all at once, and to finish that by one, which was begun by another. And so he brought that (as it were to a perfect building in this land) by the ministery of Eleutherius, whereof he had laid the foundation by Simon zealots, josephus, or some other Apostolical men.   

The third Chapter. How Religion increased and was confirmed.  
THe seeds of true Religion being thus in sort & measure scattered here and there by the ministers of Christ in this poor distressed land, were shortly after by the malice of Satan, either utterly choked, or else so repressed, that until the time of king Lucius son of Coilus which builded Colchester, which was about the year 180. 
Anno. 180.  they began but little to appear forth unto the world. At which time the said Lucius (than king of this land) hearing of the great miracles and wonders done by Christians of that time in diverse places, directed his letters to Eleutherius Bishop of Rome, to receive the Christian faith. Who hearing the request of this king, and glad to see the godly towardness of his well disposed mind, sendeth him certain teachers and preachers called Fugatius, or by some Fuganus, & Damianus, or Dimianus, which converted the king and people of Britain, and baptised them with the baptism and Sacrament of Christ's faith.   

The fourth Chapter. What public alteration followed this general conversion.  
THe inhabitants of this land being thus turned from their diverse and many gods to serve one living God, true religion with sincere faith increased, superstition decayed, profane temples, with all rites and monuments of Idolatry were subverted, and the whole state of the common wealth was now clean changed and altered. For whereas before this time there were in this kingdom 28. head Priests which they called Flamines, and three Archpriests, which were called Archflamins: having the oversight of their manners. and as it were judges over the rest, These 28. Flamines they turned to 28. Bishops, and the three Arch-flamens, to three Archbishops, having then their seats in three principal Cities of the Realm: that is, in London, in York, and in Clamorgantia, videlicet Vrbe Legionum, by Wales. And thus the Countries of the whole Realm, being divided every one under his own Bishop, and all things settled in good order, the faith of Christ continued here the space of 216. years, till the coming of the Saxons into this land, who then were Pagans and heathen people, by whom the faith and faithful people of this land were suppressed.   

The fifth Chapter. What manner of doctrine was at the first planted here.  
BEcause many think that the doctrine and faith which is now taught in this realm is not the same which at the first was planted here, by Simon zealots, joseph of Aramathea, or some other of their fellows, whosoever they were that first invaded this land, by the sword of God's word to subdue it under the obedience of Christ, and afterward was confirmed by Eleutherius his sending: but that it was many hundred of years since devised by man's invention, and through the might of human authority thrust upon the people: and that the doctrine now taught and holden at Rome, is the old and ancient doctrine, which first was planted here by those Apostolical fathers, and after was confirmed, augmented or settled by Eleutherius Bishop of Rome: I suppose it will not be altogether unprofitable in some and the chiefest points of doctrine to show what was the faith, judgement, and opinion of the godly learned in the ancient & primitive time of the church. For such faith, judgement, and knowledge as was in them, no doubt they did not only by vocal preaching, labour to persuade in others, but also in their writings have left behind them for all posterities to see and know. And because there are none either for antiquity more to be reverenced, or for fidelity more to be trusted, than the Apostles of Christ our saviour, we will especially inquire after their faith and judgement: and comparing their judgements with the faith & doctrine of the Church of Rome at this day, we shall soon perceive, not only how much they are fallen from the ancient faith of Rome, but also how near at this day we come unto the same. And that this reformation or alteration of religion in England, is not the beginning of any new Church of our own, but a renewing of the old ancient Church of Christ, not a swerving from the Church of Rome, but a reducing to the true Church of Rome.   

The sixth Chapter. Of the Ecclesiastical jurisdiction of the Bishop of Rome.  
ANd first to begin with the Ecclesiastical jurisdiction of the Bishop of that Sea, which they affirm at this day to extend itself, not only over all nations, kingdoms and provinces of the world, but also over all estates, degrees, synods, and assemblies of men. When the disciples contended amongst themselves, 
Mat. 18. Mar. 9 Luke 9  who should be the greatest: good occasion was offered unto our Saviour (if he had intended any such Hierarchy or supremacy) then by showing whom he would advance to that dignity, for ever to have decided this question. But as one intending no such matter, he persuadeth them rather in perfect humility, and lowliness of mind one to go before another. In deed after his resurrection, he gave them commission, saying, Go into all the world, teaching all nations, etc. but no where, nor at any time did he say to them, or any of them, Go to Rome, Antioch, or Jerusalem, and be thou entitled or installed there for Bishop, that thou mayest be prince of Priests, supreme head of the Church, my vicar upon earth, not to be judged of any, having all knowledge of Scriptures & laws within thy breast, and that I give to thee, I will also tie and bind myself by promise to give to all those shall in that place succeed thee. And as Christ no where gave any such prerogative to any of his disciples above the rest: so did none of them ever usurp or take upon them any such matter. Yea the Apostle Peter was so far from challenging unto himself any such prerogative above his fellow Apostles, that he did not only give the right hand of fellowship to Paul, 
Gal. 2.  but also was content to be reproved by him. And as for the Church of Rome, there was no more respect had unto it in old time, as appeareth evidently by the testimony of Pope Pius the second, 
Ex Epist. Pij secundi. 301  them to other churches. But every Church was then ruled by his own governance, till the year of our Lord 3●0. 
Anno. 340.  Then followed the Council of Nice, wherein was decreed, not that the Bishop of Rome should be universal Bishop, chief priest of the world, prince of the Church, or any such matter: but that the whole university of Christ's Church, which was now far spread over all the world, 
Ex council. Nicen.  should be distinguished in four provinces or precincts: whereof every one should have his head church and chief bishop, called then Metropolitan, to have the oversight of such Churches as did lie about him. In the number of which patriarchs or metropolitans, the bishop of Rome had the first place: not for any dignity of the person of him that then was bishop, or of him that succeeded, or of him whom he is said to succeed, but only in the place wherein he did sit, 
Ex Concil. Calc. ca 2●.  as most plainly may be proved by the Council of Chalcedon, which saith, Our fathers did worthily attribute the chief degree of honour to the sea of old Rome, because the principal reign or empery was in that city. The same also is confirmed by Euseb. Caesariensis, 
Ex Gabriel Bicl. lect. 25.  declaring that the excellency of the Roman Empery did advance the Popedom of the Roman Bishop above other Churches. Moreover the said Caesar, saith, the council of Nice gave this privilege to the Bishop of Rome, that like as the king of the Romans is named Emperor above other kings, so the bishop of the same city of Rome should be called pope above other bishops. Thus although the B. of Rome, for the dignity & excellency of that city, had the first place given to him, this was done by man's authority, & not by the authority of God. And all this notwithstanding he had no more, nor greater authority than the other Metropolitans: but every of the 4. had his peculiar circuit and precinct to him peculiarly appointed, 
Ex Concil. Constant. cap. 36.  in such sort as one of them should not deal within another's precinct, and also that there should be among them equality of honour. Whereupon we read so oft in the decrees of the old counsels, equal degree of thrones, and of honours amongst Priests and ministers. And again speaking of the said patriarchs, 
Conc. Con. cap. 2.3.  or Primates, we read in the Council of Constantinople, that Bishops should not invade the diocese of others without their borders, nor confound together Churches. The old doctors also for the most & best sort of them accord in one sentence, that all Bishops placed wheresoever in the Church of God, be of one merit, of like honour, and all to be successors together of the Apostles. For S, Jerome saith plainly Omnes Episcopi pares, & haeredes sunt sedis Apostolicae. That is, All Bishops are equal, and are the heirs of the Apostolical sea. And by examples he showeth, that the Bishop of a small town hath like authority as a Bishop of a great city. And that if one Bishop be higher or lower than another, it is because one Bishopric is richer or poorer than another, otherwise they are all the successors of the Apostles. For this cause when Victor, which was Bishop of Rome Anno 200. 
Anno. 200  went about to excommunicate the East Churches for the observation of Easter day, he was not permitted by Ireneus so to do. Also when Boniface the first required of the Bishops of Carthage, to send up their appellations to the Church of Rome, he was not only denied thereof, 
Con. Cart. 6  but also the learned and godly men of Carthage, assembling themselves in a Council to the number of 217 Bishops, made a public decree, that none out of that country should make any appeal over the sea. Yea the fathers in that Council by their letters exhorted the Bishops of Rome, that he would not induce the swelling pride of the world into the Church of Christ, which showeth and giveth the light of simplicity and humility to such as love to see God etc. And after this, about the year of our Lord 583. 
Anno. 583.  When joannes Bishop of Constantinople went about to establish that proud title of universal Bishop to the sea of Constantinople, the Bishop of Rome that then was, 
Ex Palagi. 20. dsti. 99 cap. nullus. Ex Anton. tit, 12. cap. 3.  called Pelagius the second, & his next successor Gregory the first, were so far off either from giving unto the Bishop of Constantinople that proud title, or from challenging it to themselves, that when it was offered by certain Bishops unto Gregory, he refused it saying, none of my predecessors were so arrogant, as to usurp this proud title, calling it new, foolish, proud, perverse, wicked, profane, & such as to consent unto it, is as much as to deny the faith. Yet for all this, there is no one thing for the which the Bishops of this later Church of Rome do more eagerly fight and contend, as may appear not only by the decree of Boniface the eight, wherein he commandeth every man, upon pain of damnation, not only to believe, but also to be subject to the primacy or supreme authority of the bishop. But also by that they do every where burn those for heretics which acknowledge not the same.   

The seventh Chapter. How the Bishops of Rome in old time were subject to civil Magistrates.  
AND as in old time the Bishops of Rome kept themselves within the bounds & limits of their own province and precinct: so were they also as well as all other ecclesiastical persons, subject to their Emperors, & lawful magistrates: yea, and that not only in causes civil, but also in ecclesiastical government. Gregorius surnamed Magnus was subject to Mauritius, & called him Lord, saying, you were then my Lord, when you were not Lord of the whole Empire: 
Gregor. ad Mauritium, August. lib. Epist. 3. Epist. 61.  behold Christ himself shall make you answer by me, which am his most simplest servant and yours. And before him Eleutherius his predecessor bishop of Rome, writing to Lucius king of this realm, calleth him by the name of Christ's vicar. Boniface also the first by humble supplication obtained of Honorius his Emperor, that a law was established, none should be made Bishop of Rome by ambition. 
Dist. 97. ca Ecclesiae. ca Victor.  justinian also Emperor of Rome, ordained and constituted many wholesome laws for the ordering and government of the Clergy, as that no Bishop or Priest should excommunicate any man before his cause were known, and proved to be such, as for the which the ancient Canons of the Church would him to be excommunicate. And if any should otherwise proceed contrary to the same, than the excommunicate person to be absolved by an higher degree, and the excommunicator to be sequestered from the Communion, 
24. q, 3. cap. de illicita.  so long as it should be thought meet by him that had the execution thereof, etc. Besides these, many other such like examples (if it were not to avoid tediousness) might be inferred. But seeing the question groweth to this issue, whether the Bishops of Rome, aught by the divine law of God's word, to be subject to their lawful magistrates or not, we will omit and cease to heap up a multitude of examples out of man's law, and produce a few witnesses out of the word of God. And first of all, Christ our Saviour did not only command his disciples to give their allegiance to Cesar, but also himself paid tribute. And the Apostle Paul writing to the ancient Romans saith. 
Rom. 13.  Let every soul be subject to the higher powers, under whose obedience, neither Pope, Cardinal, Patriarch, Bishop, Priest, Friar nor Monk, is excepted nor exempted, 
Theophil.  as Theophilactus expounding the same place declareth, saying. He teacheth all sorts whether he be Priest or Monk, or else Apostle, that they should submit themselves under their Princes. And S. Augustine writing ad Bonifacium, sayeth in such like sort. Whosoever refuseth to obey the laws of the Emperor which make for the verity of God, incurreth the danger of great punishment. 
Aug. contra Cresco. lib. 3 cap. 5.  Also writing unto Cresconium, he hath these words. Kings, according as it is enjoined them of God, do serve God in that they are kings, if they in their kingdom command those things that be good, and forbidden things that be evil, such as appertain not only to human society, but also to God's religion. Under the old Testament, were not the Priests and Levites subject to the civil Magistrates, yea even in matters of Ecclesiastical government, when king David disposed them into four and twenty orders or courses, appointing them continually to serve in the ministery, 
1. Para. 23. & 24. & 25  every one in his proper order and turn as came about? And when good king Ezechias renewed the same institution of the Clergy being decayed. 
2. Para. 31.  2. Parapo. Chap. 31. But the Bishop of Rome at this day with his shaved Clergy can not in any kind abide to be ordered or disposed by any, and therefore judge good Christian Reader, whether we or they in this respect come nearer unto the ancient constitution of the Primitive Church.   

The eight Chapter. Of justification.  
NOw as we have heard how the ancient Bishops in former time neither exempted themselves from subjection to their lawful magistrates, nor challenged unto themselves any universal jurisdiction over others: so let us also in other points of their religion & doctrine compare them with the first and primitive time, and we shall most plainly see they are altogether unlike unto themselves. And here to begin with the article of justification: first the blessed Apostles themselves in all their writings, and namely Paul the doctor & teacher of the gentiles, setteth forth no other means for justification or remission of sins, but only faith apprehending the body or person of Christ jesus crucified. For as there is no way into the house, but by the door: so is there no coming to God, but by Christ alone, which is by faith. And as the mortal body without bodily sustenance of bread and drink can not but perish: so the spiritual soul of man hath no other refreshing, but only by faith in the body & blood of Christ jesus. And for this cause it is said, To him do all the Prophet's witness, that through his name, 
Acts. 10.  all that believe in him, shall receive remission of sins. He that believeth in the son hath everlasting life, 
john 3.  and be that obeyeth not the son, 
Ephes. 2.  shall not see life, but the wrath of God abideth on him. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. When the keeper of the prison at Philippos asked Paul and Silas, what he should do to be saved, they answered him, 
Acts 16.  saying, Believe in the Lord jesus Christ, and thou shalt be saved. With this Charge, and to this end our Saviour sent forth his disciples into all the world saying, He that believeth and is baptized shallbe saved, but he that will not believe shall be damned. So Paul witnesseth, that he was called and sent of God to call the people to repentance, that they might receive forgiveness of sins, 
Acts 16.  and inheritance among them which are sanctified by faith in Christ. Thus the Apostles preached, and thus were the old Romans (to whom Paul sent a worthy Epistle notably deciding this question) taught. 
Acts. 10.  The same did Cornelius a Roman, and first that was baptized of all the Gentiles, learn of Peter, when he received the holy Ghost, not by his own works which he did according to the law, but only by hearing the faith of jesus preached. And in this faith and doctrine, not only the Church of Rome, but the whole congregation of God's people continued many years, as more plainly may appear by the testimonies of these ancient fathers. 
Ambros. li. 5. de orat.  Ambrose saith, it is not the law but the faith of Christ that congregateth the Church: for the law is not of faith, but the just by faith shall live. It is faith therefore and not the law that justifieth: for righteousness cometh not by the law, but by the faith of Christ, and he that refuseth faith, and prescribeth the works of the law, 
Ambros. de vita beata. lib. 1. cap. 6.  declareth himself to be unrighteous, for the just by faith doth live. And the same father in another place saith, This is that which profiteth me: namely, that we are not justified by the works of the law: therefore I have not wherein I may glory or boast in my works, and for this cause I will glory in Christ. I will glory not for that I am just, but for that I am redeemed: not for that I am without sin, but for that my sins are forgiven me; not for that I have profited any, or any hath profited me, but for that I have an Advocate with the father, even Christ that shed his blood for me. 
Cyprian de passione domini.  Saint Cyprian writing upon the passion of Christ, saith, The gift could do more than the transgresson, and grace more than sin, for grace through the benefit of love, hath freely without any merit absolved us that were bound with the debt of condemnation. 
Origen lib. 3 in epist. ad Romanos.  Origen also upon these words of the Apostle (We conclude that a man is justified by faith without the deeds of the law) saith: The justification of faith only is sufficient, so that if a man believe only, he is justified, albeit no work as yet hath been fulfilled by him: and so he allegeth the example of the thief. 
August. super Psal. 70.  Augustine upon the 70. Psalm, saith. The grace of God whereby we are freely saved with out any our merits, is commended in this Psalm. And a little after, Seeing than we are delivered not by our merits, but by his grace, let us praise him unto whom we own ourselves wholly whatsoever we be. 
Hiero. ad Galat. 4.  Hier. writing upon the Epistle to the Galatians, saith, that neither Moses, nor any other famous man among the ancient fathers, could be justified before God by the law. 
Gregor, super Ezech. Hom: 7.  Gregory upon Ezechiel saith, Let us not trust in our weepings, nor in our works, but in the allegation of our Advocate, who liveth and reigneth with the father, in the unity of the holy spirit. 
Fulgentius  Fulgentius saith the God crowneth in his saints, that righteousness which he gave them freely, and will preserve freely, and will freely make perfect. Maxentius saith, 
Maxentius.  we verily believe that from Adam to this day none hath been saved by the strength of nature, but through the gift of the grace of the holy spirit, in the faith of the name of jesus, for there is no other name given unto men under heaven etc. Item, all the faithful from Abel unto Christ, as many as have been saved, have been saved by the same grace whereby we are saved. 
Chrysost. in serm. de fide & lege naturae.  Chrysostom faith, I can show thee a faithful man, who without his good deeds, both lived and obtained the kingdom of heaven: but none without faith hath had life, etc. And lest here thou shouldest say, he wanted time, etc. I will not contend with thee herein: but this one thing I dare boldly say, that faith only by itself did save him. 
Basil. in contione de humilitate.  Basile likewise saith, this is perfect & true glorying in God, when any is extolled not for his own righteousness, but acknowledging himself to be void of true righteousness, is justified by faith only in Christ. 
Bernard orat. prim. omnium sanctorum.  And finally Bernard saith, What can all our righteousness be before God? Shall it not be as the Prophet saith, like a menstruous cloth? And if it should be strictly judged, all our righteousness should be found unrighteous. What then shall become of our sins, seeing our righteousness is not able to answer for itself. Therefore let us earnestly cry with the prophet, O Lord enter not into judgement with thy servant: and with all humility let us flee unto that mercy, which only is able to save our souls. By these testimonies (gentle reader) thou mayst soon perceive what was the judgement of the godly learned in old time touching justification. And in this faith the Bishops of Rome with their Romanists should still remain, if they were such ancient catholics as they pretend, and if they would follow the old mother Church of Rome, and hold the first liquor, wherewith they were first seasoned. But the sweet verdour, & sent of that liquor, is now clean put out, through other unsavoury infusions of the Pope's thrusting in, so that almost no taste, nor piece remaineth of all that primitive doctrine which Saint Paul and other Apostles planted among the Gentiles.   

The ninth Chapter. Of good works.  
ALbeit the godly fathers in ancient days (as hath been in the former Chapter sufficiently declared) nowhere could find any sure comfort for the soul, or rest & peace of conscience with God the Lord, but through grace and sweet promises of God, given to mankind in Christ jesus his son. Yet notwithstanding, they were not only abundantly fruitful in good works themselves, but also most vehement and earnest in calling upon all true faithful people to serve the Lord in true holiness & righteousness before him all the days of their life, as by their lives and sermons may sufficiently appear. For to this end are we elected, created, called, and freely justified to do all such good works as God hath prepared for us to walk in. Hereunto tend many exhortations, both of Christ and his Apostles, and also of the Apostolical fathers which succeeded them, not only by order of place, but also verity of doctrine. The like example of whose teaching if we do not now follow, let our sermons, preachings, writings, exhortations, and lives also bear record. For although we exclude good works from the office of justifying, yet we exclude them not from the practice and conversation of Christian life, but most earnestly call upon all the faithful in Christ to walk worthy their vocation, to lay down their old conversation, to give their members servants of righteousness, to offer their bodies to God a lively sacrifice, etc. In deed we do not (after the manner of our new found Romans) set forth for good works the devices of men, as prayer for the dead, going of pilgrimage to dumb idols, reckoning up of a certain number of prayers to some certain Saints, giving of rewards, or building of Monasteries for to pull souls out of Purgatory, and such like, which because they neither have commandment nor promise in the word of God, 
Matt. 15.  our saviour testifieth of them saying, in vain do they worship me, teaching for doctrines men's precepts. And the Lord by his Prophet sayeth, who hath required these things at your hands. But such we commend unto the people as are prescribed unto us of God in his holy work. As it is said, 
What works are good. Deut. 6 & 5  Thou shalt keep the commandments of the Lord thy God, 
Deut. 12.  and thou shalt put nothing thereto, neither shalt thou take any thing there from, neither shall ye go there from, either to the right hand or to the left. Ye shall not do every man what seemeth good in his own eyes. And therefore as S. Paul saith, 
Rom. 12. Ephe. 5.  we exhort men to prove what is the will of God acceptable and perfect, which is in deed the reasonable service of God, and besides the which, all other servings are unreasonable. For look whose works we do, his servants we are: if we do the works of man's invention, then are we the servants of men: but and if we do the works which God hath required, then are we the servants of God. Now touching the works which God would have us to walk in, some of them are specified by our Saviour, saying, When I was hungry ye gave me meat, 
Mat. 25.  when I was a thirst, ye gave me drink, when I was naked ye clothed me, in prison and sick, ye visited me, etc. And by the Prophet Esay, 
Esay. 1.  saying, Cease to do evil, learn to do good, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow. Likewise the Apostle Peter saith, 
1. Pet. 3.  Be ye all of one mind, one suffer with another, love as brethren, be pitiful, be courteous, not rendering evil for evil, neither rebuke for rebuke, but contrariwise bless, knowing that ye are thereunto called, 
1. Pet. 2.  that ye should be heirs of blessing. And in another place. Lay aside all malice, guile, dissimulation, envy, and evil speaking. To be brief therefore, these & such like are the works which the holy Apostle have taught christian people to be conversant in, love, joy, 
Gal. 5.  peace, long suffering, gentleness, goodness, faith, meekness, and temperancy. Concerning which virtues, whiles our Popish doctors in these later days, have encumbered themselves much about the works of their own inventions, they have scarcely so much as once thought upon them. And not this only, but also that which is more absurd, they ascribe the goodness of their works to the power of man's free-will, or to the habit of virtue, or strength of nature, etc. Whereas in old time men were taught to ascribe all the dignity & worthiness of their works, to the faith of Christ. For this is the nature office & property of faith, 
The nature of faith.  not only to reconcile us to God, by procuring unto us through the mediation of Christ, the forgiveness of sins, and so to justify us before God in heaven: but also here in earth by renewing our hearts to bring forth good works, and to make the same works acceptable in the sight of God, which otherwise (through the infirmity and corruption of our nature) were impure and execrable in his sight. For whatsoever is not of faith, 
Rom. 14. Heb. 10.  is sin, and without faith it is impossible to please God. To this effect our Saviour saith, Make the tree good and his fruit good. For like as an evil tree cannot bring forth good fruit (it may bring forth fair fruits, and such as to the eye may seem good, but when they come to the trial of the taste, than it appeareth they are nothing less) even so an evil man (such as all men are by nature and without faith) cannot bring forth good works: he may well bring forth such works as may seem fair and good, but when they shall come to the trial of the Lords taste, they shall be found unsavoury. Paul before his conversion lived after the strict manner of the pharisees, and did many fair and goodly works, yet had he no good works in deed, before the grace of Christ had rooted faith in him. 
The efficient cause of good works.  As touching the efficient or formal cause therefore of good works, next under God, there is no other but faith. For as a man seeth and feeleth by faith the love and grace of God towards him in Christ his son: so beginneth he to love again both God and man, and to do for his neighbour, as God hath done for him. Whereunto Saint Augustine beareth witness in these words saying, 
August. super joani. est.  Like as in the root of the tree there appeareth no show of beauty, and yet whatsoever beauty or comeliness is in the tree, it proceedeth from the root: so from the root of faith, as from a foundation, proceedeth whatsoever merit or beauty the soul shall receive. Thirdly, whereas the word of God doth not only teach men that their good works are ever unperfect, & therefore are so far from justifying them that they have need daily to pray unto God, that he may remit their imperfections, 
The end & use of good works. Mat. 5. 2. Pet. 1. 2. Tim. 1. 2. Cor. 9 Heb. 10.  but also that we are to do good works, to set forth God's glory, to assure our consciences of our election, to exercise our faith, to relieve our neighbours, and to provoke others by our example to do the like. They contrarily and most falsely teach men, not only to do good works, to the end they may be justified by them in the sight of God, saying, 
Tho. Aqui. Hosius in a. tom. confess. cap. 1.  that Christ suffered for original sin, or sins going before baptism, but the actual sins, which follow after baptism, must be done away by men's merits, & so assign unto Christ the beginning of salvation, or obtaining of the first grace (as they call it) but the perfection or consummation thereof they ascribe to works, and our strength, against the truth of holy Scripture, saying, There is no remission of sins without blood: 
Heb. 9 1. john. 1.  and the blood of jesus Christ cleanseth us from all sin. Also that man being holp by grace, is able not only to do all that the law requireth, but more also. And hereof come the works of supererogation, contrary not only to that principle of holy Scripture, which saith, 
1. john. 1.  If we say that we have no sin, we deceive ourselves, and truth is not in us: but also to the institution of Christ, who hath not only commanded, but also taught his whole church, and every member of the same continually to pray, saying: Forgive us our trespasses. Thus they derogate from the benefit of Christ, and attribute unto works a great or the greatest part of our justification, directly against the vein of S. Paul's doctrine, and first institution of the ancient Church of Rome, and against all the principles of holy Scripture.   

The tenth Chapter, Of sin.  
WHereas the holy scriptures do teach, 
Sin, what it is.  that sin if it be rightly defined, is that whatsoever in us by any means is contrary to the will and law of God. As the crookedness and corruption of our nature, & whatsoever proceedeth thence, as ignorance of mind, lack of knowledge and true fear of God, the untowardness of man's mind to Godward, the privy rebellion of the heart against the law of God, the undeliting will of man to God & his word, & whatsoever wicked actions, motions, appetits, lusts & desires flow thence. For in our flesh, that is our nature unregenerate, dwelleth nothing but sin: yea the wisdom of the flesh is enmity against God. 
Rom. 7. Rom. 8.  The imaginations of man's heart (saith the Lord) are only evil continually. 
Gen. 6. & 8  Our newstart popish doctors, not considering the déepnes & largeness of sin, suppose it to be nothing else but inward and outward actions with consent of will. And so those motions which are contrary to the rule of righteousness, if consent of will be not added, by their censure are no sins: and as for original sin, by this their doctrine they do utterly take it away. For if sin can not be, unless consent of will be added, then must it needs fall out that original sin is none at all: because that none doth willingly and by his proper election contract it, 
Original sin made no sin by the popish doctrine. Psal. 51.  contrary to the judgement of the Prophet David, who speaking of his original, saith: I was borne in iniquity, and in sin hath my mother conceived me. Let us therefore acknowledge and confess ourselves (as indeed we are) to be bondmen of sin by nature, that being manumised by the grace of Christ, we may be free, as it is said, If the son make you free, then are ye free in deed.   

The xi. Chapter. Of repentance.  
OF repentance, 
Repentance what it is.  which is nothing else then the conversion or turning of the whole man from sin, that is, not only from wicked words & deeds, but also from filthy lusts & concupiscences, from false & erroneous opinions of God & his worship, and from all wicked superstition, unto the earnest study of perfect innocency, & sincere service of the true & living God: and therefore saith the Lord, return as far as unto me. 
joel. 2.  This the Lateran church of Rome doth not teach aright, nor according to the tenor of God's word, and ancient Church of Rome. For first they have made thereof a Sacrament, 
Repentance no sacrament.  contrary not only to the right course of S. Paul his writing, who in his Epistles maketh relation but of two Sacraments, to wit, Baptism, and the Lords Supper: but also to the definition of a Sacrament, wherein according to the definition as well of their own schoolmen as others, there must be an external and visible sign, or element, as Augustin saith, Let the word be put unto the element, and then it is a Sacrament: But in penance or repentance there is no element, external sign, or visible symbol instituted of God, and therefore it is no Sacrament. Secondly, they teach that repentance consisteth of these three parts, that is, contrition, confession, and satisfaction Canonical, for so saith the master of the Sentences, in perfectione poenitentiae tria obseruanda sunt, compunctio cordis, confessio oris, satisfactio operis, that is, contrition of heart, confession of mouth, and satisfaction of work. Contrition (as they teach) may be had by the strength of free will, without the law, and the holy Ghost, through man's own action and endeavour: which contrition must be sufficient, and so it meriteth remission of sin, contrary to the word of God and common experience. For if there were in man either such freedom and liberty of will, or power & strength of nature to perform, that when he would he could detest or not detest sin, be contrite or not contrite at his pleasure, what needed then a law to be given, which (as jeremy saith) is the hammer of God, breaking and tearing in pieces the stony hearts of men, if without the same by our own free-will and strength of nature, we could be contrite. And if there were in man's nature any such freedom and strength, how chanceth it then that neither the reprobate can put from them that contrition, which their consciences (will they nill they) suffer, whiles the law of God toucheth and urgeth them, as Cain, judas, and such like. Neither the elect in their conversions could begin to be truly contrite, before that by the preaching of God's law they were humbled. As David before he was smitten with the hammer of God's law by Nathan the Prophet, began not to think of his transgression: And Peter till he heard the cock crow, ceased not to deny Christ: neither did Paul leave off from persecuting, till from heaven he heard a voice, saying, Saul, Saul, why persecutest thou me? etc. Besides this, the Lord himself by the Prophet Ezechiel speaketh, 
Ezech. 36. jere. 24.  saying, I will take away the stony heart out of your body, and I will give you an heart of flesh. And a little after: then shall ye remember your own wickedness, and your deeds that were not good, etc. Where note (gentle reader) how the Lord by his prophet in this place saith, that he would give them a soft or contrite heart, & then they should begin to turn: as who should say, you have it not of yourselves: neither by your own strength, without my grace, are ye able to prepare yourselves. And therefore have the holy men of God been wont to pray saying, Convert us, O Lord, & we shall be converted. Now whereas they ceach that this contrition must be sufficient, & then it meriteth. Considering how odious and loathsome a thing sin is in the sight of God, and that nothing in the universal world can be found (besides the blood of Christ, as of a lamb immaculate and undefiled) of sufficient value to redeem it with God: what man's life can be long enough, or tears in his body plenty enough, to mourn so sufficiently for his sins, that he might merit remission or forgiveness with God, especially seeing our Saviour sayeth, when ye have done all, yet say ye are unprofitable. In confession they require a full rehearsal of all sins, whereby the Priest knowing the crimes, may minister satisfaction accordingly. And this rehearsing or reckoning of sins in the ear of a Priest (as they say) meriteth remission of sins ex opere operato, that is, the very act doing, where first they require more than any man is able to perform, for as it is written, who knoweth how oft he offendeth? and therefore saith the Prophet, 
Psal. 19  Cleanse me, O Lord, from my secret faults. Secondly the Priests usurp and take more upon them then any where by the law of God is given them. For albeit in Scripture we find two sorts of confessions of sins, 
Twofold confession.  whereof one is to God, as David witnesseth, saying, I will confess unto the Lord, and thou forgavest the punishment of my sin: 
Psal. 32. Luke 18.  and the Publican, who confessed himself unto God, saying, God be merciful to me a sinner: and this kind of confession to God is also of two sorts, 
Two fold confession to God.  that is, either private, when one private person privately, as this Publican, confesseth his sins to God, or else public and common, when a multitude and whole congregation make their humble confession together, 
1. Sam. 7 1. Reg. 8  as 1. Sam. 7.1. Reg. 8. or when some open offender, or offenders, do openly confess their faults in the face of the congregation, which was much used in the primitive time. Another sort of confession is unto man, as when he that hath offended his neighbour, being touched with remorse of conscience, confesseth his offence unto him, and craveth forgiveness. Of this kind of confession our Saviour speaketh, saying, If thy brother have offended thee, reprove him, 
Luke 17.  and if he repent forgive him. 
james 5.  And S. james, saying, Confess your sins one to another, & pray one for another, that ye may be saved. As for the popish auricular confession, or secret reckoning up of sins in the ears of a priest, neither hath Christ commanded it, nor yet his Apostles, & the godly fathers which next succeeded them used it. And this some of their own doctors do affirm, as may appear by the glosser upon the decrees, who saith, It is better to say, 
De penitent. dist. 5. cap. in penitent.  that confession was instituted by a certain tradition of the universal church, rather than by the authority of the old or new testament. We read in deed that our Saviour sent forth his his disciples to preach the Gospel, but no where do we read that he sent either them or any other to hear secret confessions. 
August. confess. lib. 10.  Yea, Saint Augustine saith, what have I to do with men, that they should hear my confessions, as though they could heal mine infirmities? ah curious sort to know the life of another, but slothful to amend their own! And Chrysost. saith, 
Chrysost. super Psal. Miserere. hom. 2.  I bid thee not confess thy sins unto thy fellow servant, that he might upbraid thee, but to God that he might heal thee. And in another place, I do not bid thee openly to bewray thyself, nor that thou shouldest accuse thyself to others: but I would have thee obey the prophet, saying, open thy life unto the Lord. 
Io. Scotus. li. 4. sent. dist. 7. art. 3.  Confess thy sins therefore before God. And by the testimony of Scotus & Antoninus, it had his original by pope Innocent 3. in the council of Lateran. Concerning that which Socrates in his ecclesiastical history witeth of a penitentiary minister, 
Socrat. lib. 5 cap. 19  & of confesson of sins instituted because of the novatians, & after under Nectorius Constantinopolitanus, for the wicked fact of a deacon, abrogated, even by the testimony of Ecchius, it appertaineth not unto auricular confession, but to that which is required in solemn repentance, whereof ye may read in the Tripartite history li. 11. ca 35 Lastly, where they say that this auricular confesson meriteth remission of sins, that is against the manifest word of God, which saith, a man is justified by faith without works, freely by grace not of ourselves. 
Gal. 2. Ephe, 2.  Satisfaction which they call works not indebted, or of duty, enjoined by the holy father, & by the which works, not only eternal punishments are changed into temporal, but also the temporal punishments mitigated: & which satisfactions the pope may take away at his pleasure, because it proclaimeth open war against christ & his merits, I think it needles to deal any further therein. This unsavoury & heathenish doctrine of repentance differeth far from the true teaching of holy scripture. By that which, repentance containeth these 3 parts, contrition, faith & new life. Contrition is called in scripture the sorrow of heart, rising upon the consideration of sin committed, & of the anger of God provoked: which sorrow driveth a man to christ for succour, whereupon riseth faith, faith bringeth afterward amendment or newness of life, which we call new obedience, working fruits worthy of repentance.   

The xii. Chapter, Of the difference between the Law and the Gospel.  
THe Law (I mean the law of God) which is the most perfect rule of righteousness, teaching us what is good, that we might do it, and what is evil, that we might avoid it, promising life to those that absolutely, and in all and every point of the same fulfil it, but threatening eternal death and condemnation to all those, that in any part thereof transgress it: differeth exceeding much from the Gospel, which is the public proclaiming, denouncing, & preaching of grace, free remission of sins, and eternal redemption, purchased by the mediation of Christ jesus. 
john. 1. Heb. 3.  For first the Law was given by Moses, though faithful, yet a servant: but the Gospel by Christ jesus the only son of God, and true heir of all things. The Law was given with thunders, & lightnings, 
Exod. 20.  and the sound of the trumpet, and the mountain smoking, so that the people in great fear and trembling, fled and stood a far of: but the Gospel was published by the voice of Angels, singing, Glory be to God on high, in earth peace, and good will unto men. The law given to teach us to know our imperfections, but the Gospel to heal our infirmities: in the law God showeth himself a severe judge, but in the Gospel a most merciful father: the law telleth us that we are debtor, the Gospel saith Christ hath paid our debts: the law saith do this and thou shalt be saved, the Gospel saith, believe in the name of Christ, and thou shalt be saved: the law saith, thou art a sinner, and therefore thou must be condemned: the Gospel saith, thy sins are forgiven thee, be of good comfort, thou shalt be saved: the law telleth us we must make satisfaction, but the Gospel saith Christ hath satisfied for us: the law saith God is angry with us, the Gospel, Christ hath pacified him with his blood for us: the law saith, we are bound to the curse and malediction thereof, but the Gospel saith, we are delivered & freed by Christ jesus. As it is written: he ascended up on high, 
Ephe. 4.  he led captivity captive, and hath set man at liberty, not to live as flesh lusteth, neither hath he freed him from the use and exercise of the law, but from the malediction and curse of the law. So that now Paul saith, there is no condemnation to them that are in Christ jesus, 
Rom. 8.  which walk not after the flesh, but after the spirit. And in another place, speaking of the power and dominion of the law, he saith, that Christ hath taken the obligation written against us in decrees, and hath nailed it upon the cross, triumphing over all, etc. So that as the kingdom of Christ first began upon the cross: even so upon the same cross, and at the same time the kingdoome of the law expired, and the malediction of the law was so crucified upon the cross, that it shall never rise again, to have any power against them that be in Christ jesus. For like as a woman, when her first husband is dead, being now married unto another, is quite discharged from her first husband: even so we being espoused to our second husband Christ, are utterly discharged from our first husband the law, 
Rom. 7. Rom. 6.  and are no more under the law, that is, under the dominion & malediction of the law, but under grace, that is, under perpetual remission of all sins, committed not only before baptism, but also after baptism, & during all our life long. For therein properly consists the grace of God, in not imputing sin unto us, so often as the repenting sinner rising up by faith, flieth unto christ, 
Psal. 31. Acts 10.  & apprehendeth God's mercy & remission promised in him. This difference of the law and the Gospel, as it is necessary & comfortable for troubled consciences, to be well instructed in the same: so is this later Church of Rome much to blame in this behalf, because it confoundeth together these two, being in nature so divers and contrary one from the other, imagining the Gospel to be nothing else but a new law given by Christ, binding to the promises thereof, the condition of our doings & deservings, no otherwise then to the old law, and so divided they the whole after this distinction into three parts, to wit, the law of nature, the law of Moses, and the law of Christ. And as for the Gospel, (they say) it was revealed for no other cause, but to show to the world more perfect precepts and counsels, than were in the old law: to the fulfilling whereof they attribute justification, and so leave the poor consciences of men in perpetual doubt, and induce other manifold errors, bringing the people into a false belief of Christ, as though he were not a remedy against the law, but came as another Moses, to give a new law unto the world.   

The xiii. Chapter. Of free-will.  
FOr the better understanding of this question, we are to consider three estates, or conditions of man in this world. The first of his creation, in respect whereof, man was a most free creature: for he was created according to the image of God, to whom nothing is more agreeable than true or perfect freedom and liberty: and albeit he were in his first estate, subject not only as Angels and all other creatures, were subject to the will & service of God, whose service is freedom itself, but also to some kind of necessity, as namely to eat, drink, and such like: yet was he free from all calamities which might bring death. Having his will free, not only in respect of all coaction or forcing to that which was evil: but also in respect of all retraction, impediment, or withholding from that which was good: So that by his creation, as there was nothing in him that might draw or force him to will that was evil: so was there nothing that might retract, withdraw or hinder him from willing, and also performing that was good. And therefore in respect of this estate it is written of him, that God had crowned him with glory and honour. And in Ecclesiasticus we read, 
Eccles. 15.  that God at the beginning made man, and left him in the hand of his counsel, and gave him his commandments and precepts, etc. he set fire and water before him, that he might stretch out his hand to which he would. 
August. de novo cant. cap. 8.  Which place August. expounding of Adam, saith, God left him in the hand of his counsel: that is, he made him free both in counsel and ability, or ableness and power of counsel, that he might after his own will, either choose the good and refuse the evil, or else refuse the good, and choose the evil, etc. And hereof he giveth this reason, 
August. de liber. arbit. cap. 2.  saying, God gave unto man in his creation freedom of will, that he might declare his goodness and justice towards him: goodness if he had done right, but the severity of justice if he did evil. The second estate or condition of man is in respect of his fall. By the which fall, as August. witnesseth, 
August. in Ench ad Laurent un. cap. 30.  man lost both himself, and his free will. For when sin in the conflict had gotten the mastery, it brought man into servitude and bondage. For although in respect of civil and mortal actions, there remaineth in man a natural knowledge and power of will: yet even therein men find and prove great difficulty in themselves, whiles furious just resist moral rectitude, enticements and pleasures provoke their senses: Satan with wicked councillors daily urge and enforce them, and God by his wonderful providence disposeth their counsels to a far other end than they had purposed. For as jeremy saith, Man's way is not in his own power: neither can he direct his own doings. Yet concerning those works which are good works in deed, and may be pleasing and acceptable to God, man by nature hath no freedom and liberty of will. For such works as appertain unto the service of God, and so may be acceptable and approved in his sight, depend upon these two points, namely knowledge, and appetite, affection, or desire, both which are wanting in man by nature. And first touching knowledge. Notwithstanding all men by nature have in them a certain form of knowledge, reason, and understanding: yet concerning those things which belong either to his own salvation, or to the setting forth of God's glory, the Apostle saith, the natural man perceiveth not the things of the spirit of God: 
1. Cor. 2. john 3.  whereof we have a singular example in Nicodemus, a man not only endued with good gifts of nature, but also furnished with the help of art: yet when he heard our saviour entreating of the mysteries of God, stood as a man amazed, understanding nothing. And if by nature (as you see) we are rude & ignorant of the things that appertain unto God: how shall we then, or how can we either freely will or rightly perform that we know not. Now secondly, for our natural appetite, affection, will, and desire. True it is that all men by nature have in them an appetite, affection, will and desire. For as Augustine witnesseth, 
Agust. lib. 3 Hypognost.  Omni creaturae inest illa voluntas, qua appetitur quod placet, declinatur quod displicet. That is: every human creature hath in himself a will, whereby he desireth that he liketh, and fleeth that he disliketh. But how this will, or appetite of the natural man, that is, the man unregenerate, is affected towards the will of God, which is the only rule of righteousness, that none can decide better than God himself, who knoweth man thoroughly what he is, & what is in him: who testifieth, saying, The imaginations of the thoughts of his heart are only evil continually. 
Gen. 6. Rom. 8.  And Paul accordeth hereunto saying, The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither in deed can be. And therefore Ambrose saith right well. 
Ambros. li. de vocation Gentium. cap. 2. & 3  Homo à Diabolo, non voluntate privatus est, sed voluntatis sanitate: that is, Man was rob of Satan, not of his will, but of the integrity or soundness of his will. So that there remaineth in man by nature a will: but in respect of God and goodness, crooked, perverse, and peevish, unless by the spirit through the grace of Christ it be made strait, reform, and reduced again to his original. And this is the third state of man, called the state of regeneration, In the which state man hath obtained that in Christ, which he lost in Adam, namely a power not only to will, but also to perform that is good. And therefore as it is said, without me ye can do nothing: so likewise is it said, I am able to do all things through the help of Christ that strengtheneth me. For it is God that worketh in us to will, and also to perform according to good wil If the son make you free, then are ye free: as who should say, it is but folly to glory in any other freedom. For so August. teacheth, saying, What can be the freedom (I pray ye) of a bondservant, except it be when he taketh delight to sin? for he serveth freely that willingly doth the pleasure of his master. And hereupon he is free to sin, that is the servant of sin: and he cannot be free to live righteously, unless being freed from sin, he begin to be the servant of righteousness, etc. And a little after. But whence shall a man that is bound and sold have this freedom of working well, unless qe redeem him, who hath said, if the son make you free, 
john. 8.  then shall ye be free in deed? Which thing before it begin to take place in man, how shall any man, which yet is not made free to work well, glory of free will in respect of good, unless being puffed up with vain pride he exalt himself: which pride the Apostle restraineth, saying: by grace ye are saved through faith. Thus was the original Church of the ancient Romans at the first instructed by the Apostles, and afterward by Augustine, and others. From the which Sea now how far this later Church of Rome hath degenerated, which holdeth and affirmeth, that men without grace, that is the gift of God's grace, may perform the obedience of the law, and prepare themselves to receive grace by working, so that those works may be meritorious, 
Congrue, Condign.  and of congrue (as they say) obtain grace: that is, of good right and equal congruence and agreeance. As if one should say, they have been good, serviceable and profitable unto God, and therefore it is meet, reasonable and convenient, that he should requite them again with grace and favour, otherwise he should fail in the rule of good congruity, wherein one part ought to be answerable to another. Which grace being thus obtained, men may (as they say) perfectly perform the full obedience of the law, and accomplish those spiritual actions and works which God requireth, and so those works of condign, that is, by just law, & equal merit, deserve eternal life. As for that infirmity which still remaineth in our nature, against the which we are not only continually to strive, but also to pray for mercy, they do not regard it so much as once to speak of it.   

The xiiii. Chapter. Of invocation and adoration.  
BEsides the former uncatholic, and almost unchristian absurdities, and defections from the Apostolical faith, touching invocation also they descent much, not only from others, but also from themselves in respect of their original. For whereas in old time the godly in all perils were wont by servant prayer to fly unto God only, who acaccording to his promise is able and willing to help all such as call upon him faithfully: as it is written, 
Psal. 145. Psal. 50.  call upon me in the day of thy trouble, and I will deliver thee. Contrary to the comdement of God, and example of all the godly from time to time, they have erected and set up Saints departed to be prayed unto, and called upon, as mediators of intercession, affirming that Christ is a mediator of salvation, and that only in the time of his passion. Which assertion of theirs, how well it agreeth either with the ancient doctrine that S. Paul and the residue of the Apostles taught as well the old Romans as other Gentiles, or else standeth with reason and common sense, may appear by that which followeth. And first, whereas they deny Christ to be a mediator of intercession, how accordeth that with the saying of Paul to the old Romans, where he speaking of the intercession of Christ, saith, 
Rom. 8.  He sitteth on the right hand of God, and maketh intercession for us. Likewise in his first Epistle to Timothy. After his exhortation to prayer for all estates, 
1. Tim. 2.  and degrees of men, he showeth not only to whom we should pray, but also in whose name, saying, There is one God, and one mediator between God and man, which is the man Christ jesus. 
1, john 2.  Saint john also saith, If any man sin, we have an advocate with the father, jesus Christ who is the propitiation for our sins. And our saviour himself saith, whatsoever you shall ask the father in my name, 
john 14.  not in the name of Saints he will give it you. Touching prayer therefore to be made unto Saints, that they might be intercessors to God for us, we neither have commandment that we should do so, nor promise to speed in so doing, nor example of the patriarchs, Prophets, Apostles, or Apostolical men that ever they did so. Which of the old fathers under or before the law, did pray to Noah, 
Exod. 32.  Abraham, or Moses, after they were departed. For whereas they object the words of Moses in his prayer saying, remember Abraham, Isaac, and Israel thy servants, to whom thou sworest by thine own self, etc. The Prophet in that place doth not call upon those saints, that they might make intercession for him: for than he would have said, O holy Abraham, Isaac, & Israel, pray to God for us: but by their names he remembreth the promises of God made to them. Which of the godly under the new testament did pray unto the holy martyrs, john Baptist, Stephen, james, or any other after their departure. Yea, they were obedient to the commandment, which saith, Call upon me: and regarded the promise which saith, whoso calleth upon the name of the Lord shallbe saved. 
john 4.  Thus Christ hath taught us saying, when you pray, say, Our father which art in heaven: and not our Lady which art in heaven. 
Ephe. 3.  Thus Paul bowed his knees to God the father of our Lord jesus Christ, & not to any of the Saints. Thus the congregation in the primitive church prayed for the deliverance of Peter out of prison, 
Acts. 12.  not to any of the Saints, but to God himself, and not through the mediation or intercession of any other then Christ. For in those days, & long after, the godly neither knew nor taught any other mediator than the man Christ jesus. 
August. de vera religi. cap. vlt.  As for the Saints departed, Augustine showeth what is to be done to them, saying, they are to be honoured for imitation, and not to be worshipped for religion. And Epiphanius, 
Epiph. con. Collyridia. lib. 3. tom. 2. hae. 79.  speaking of the virgin Marie, saith, In deed the body of the virgin was holy, yet not God: she was in deed a virgin and honourable, yet not to be worshipped, but she did worship him, that was borne of her according to the flesh. They were wont to use a poor reason, taken from the similitude of an earthly king: unto whom men cannot have access but by officers in their degrees. As though God were like to a mortal man, and had need of a guard to save him, or of officers to inform him. When the scripture saith he knoweth all things, yea even the very thoughts of men: and is more ready to hear our prayers then we are to make them. Now whereas they make Christ the mediator of salvation, how agreeth it with common sense and reason that they appoint other intercessors, seeing salvation is in Christ. For salvation being once had, what can we require more? or what lacketh he more to be obtained of the saints, which is sure to be saved only by Christ? And yet in their Catholic denotations they teach men thus to pray to the blessed virgin, Save all them that glorify thee. What marvel though they agree not with us, when they are contrary to themselves? Here unto also appertaineth the worshipping of relics, and the false adoration of Sacraments, that is the outward signs for the things signified, contrary to the word of God, 
Deut. 4. Luke 6.  which saith, God only is to be worshipped.   

The xv. Chapter, Of the Sacraments, Baptism, and the Lords Supper.  
THe corruptions and errors of this later Church of Rome as touching the Sacraments, are neither small nor yet a few. For first, by the institution of Christ, and ancient observation of the godly, there are but two Sacraments of the new testament, to wit, Baptism, and the Lords supper, they have added unto them five other sacraments. And for better proof hereof, the Apostle Paul in all his Epistles maketh mention of no sacraments beside the sacramental Supper, & Baptism, or washing of regeneration. 
August. ad januarium Epist. 118.  And August. speaking of Christ, saith, He hath bound the society of the new people together with sacraments, in number the fewest, in observation the easiest, in signification the most excellent, as baptism which is consecrated in the name of the Trinity, & the communication of his body & blood. And in another place he saith, 
August. de doct. christiana. lib. 3 cap. 9  At this time, since by the resurrection of our Lord, there hath appeared a manifest token of our delivery, we are not overladen with the burden, no not of those signs which we now understand, but the Lord and Apostolical discipline, hath delivered a certain few, in steed of many, and the same most easy to be done, noble to be understood, and pure to be observed, as the sacrament of Baptism, and the celebration of the body and blood of the lord 
Ambrose.  Ambrose also in his book of Sacraments (if it be his) maketh mention only of Baptism, & the Eucharist. Secondly, where as the word of God hath ordained these Sacraments, not that we should seek our salvation in them: but that by them we might be admonished of our salvation purchased by Christ, that the promises of God might be firm in us through faith, and we again not only consecrated to God, but also discerned from all other people. 
Rom. 8.  As God gave unto Abraham the sacrament of circumcision, as the seal of the righteousness of the faith, which he had when he was yet uncircumcised. And also whereas by holy scripture we are taught, that neither the Sacraments, do nor yet the word itself doth profit us without faith, as appeareth not only by the testimony of the author to the Hebrews, 
Heb. 4.  where it is said, the word which they heard profited them not, because it was not mixed with faith in them which heard it. 
1. cor. 10. & 11.  But also by the example of the unbelieving jews under the old Testament, and of judas, Simon Magus, Ananias and Saphira his wife with others, 
john 13. Acts 5.  who notwithstanding they both had used the Sacraments, yet were they never the nearer to be saved, because they wanted faith. They contrariwise teach that the Sacraments do not only stir up and confirm our faith in us: but also that they avail and are effectual without faith, by the very doing of the action, without any good motion of the doer. As is to be found in Thomas Aquine, Scotus, Catharinus, & others. Thirdly, beside manifold abuses which they commit in the sacrament of Baptism, by adding to the simple words of Christ's institution diverse other new found rites, & fantasies of men, where the old Church of Rome was wont to baptise men only, this later Church of Rome hath baptised Bells, and have applied the words of baptism to water, fire, candles, stocks and stones. Finally, as concerning the Lords Supper in the primitive Church, as appeareth by the example of Christ, and testimony of S. Paul, 
1. Cor. 11.  the use then amongst them was, to have the participation of the bread called the Lords body, and of the cup called the Lords blood, administered not at an altar (as now it must needs if it please the Pope) but at a plain board or table, where, not the minister alone did receive, and the other looked on, but the whole congregation together did communicate with reverence & thanksgiving. Yea, 
Chrysost. ad Eph. ser. 3. cap. 1.  if any did abstain from the holy Communion, and would be but a beholder only, the old fathers and bishops of Rome in the primitive church, (when as yet the private Mass was not hatched) did excommunicate him as a wicked person, & an Ethnic. 
De consecra. dist. 2. cap. secularis. De consecra. dist. 2. cap. peracta.  And therefore in old time Calixtus decreed, that after consecration all should communicate, unless they had rather departed out of the Church: for so have the Apostles (saith he) ordained, and so doth the holy Church of Rome hold. And as the whole congregation did communicate together, so also did they participate in both kinds, for so Christ commanded, the Apostles every where taught, 
De consecra. dist. 2. cap. comperimus.  and the old Catholic fathers & bishops followed. And if any did otherwise as Gelasius saith) he was counted to commit sacrilege. And it was not admitted in a strange language which the congregation understood not, but in a vulgar & common speech, that it might be understood of all, as is witnessed by S. Paul, who commanded that all things should be done in the Church to edifying: but what edifying can be there, where the people know not what is said. 
Euseb. lib. 4. de vita Constant.  And for this cause godly Constantine caused the Scriptures to be placed in a legible hand in Churches. And justinian in his 127 constitution, ordained, that all Bishops and Ministers should sound out their service, and celebrate the mysteries, not after a secret manner, but with a loud voice, so as they might not only be heard, but also understood of the faithful people, which could not be if they had spoken in an unknown tongue. Hereunto might be added the testimony of Jerome, Augustin, and others, but for brevity sake we will rest upon the testimony of Innocentius the third, 
Innocent. 3. offi. iud. ord. quo● niam.  who saith, Because in many parts within one city and diocese, much people of diverse tongues are mixed together, having under one faith diverse rites and manners: we straightly command, that the Bishops of those cities or dioceses, provide sufficient men, which according to the diversity of rites and tongues may celebrate among them the holy functions, & minister the ecclesiastical sacraments, instructing them by word, and also by example. Yea and this they did also without lifting over the priest's head, or worshipping, or kneeling, or knocking their breasts or any such like thing. Only giving thanks for the benefit of their redemption, & praying unto God for his continual favour and grace towards them. 
Platina in vita Sexti.  As Platina in the life of Sextus witnesseth of the Apostle Peter, that he ministered the celebration of the Communion, only with the Lords prayer. As for the new found devise & term of transubstantiation, it was not in the primitive time, nor many years after, till the council of Lateran 1059. as Erasmus testifieth, saying, The Church hath lately defined transubstantiation. A long time it was sufficient to believe the true body of Christ to be present, 
Li. annota. 1. Cor. cap. 7  either under the bread, or any other way. 
Lib. senten. 4.  Likewise john Duns speaking of the words of institution, saith. These words of Scripture might be expounded more easily, and more plainly without transubstantiation. But the church did choose this sense which is harder, being thereto moved (as seemeth) chief because men should hold of the Sacraments, the same which the Church of Rome doth hold. And after, in the same place, he expounding himself more plainly, maketh mention of Pope Innocent the third, and of the council of Lateran. For our Saviour when he instituted that mystery, meant not by changing the elements of bread into his body, or of wine into his blood, to work a miracle, but by ordaining a Sacrament, to leave a perpetual memory of his death, till his coming again. 
Ambros. in Io. cap. 6.  And therefore saith S. Ambrose, the bread and wine are both the same things they were before, and also changed into another. Meaning they are the same they were before, in nature and substance, and changed, in respect of use and property. And Gelasius saith, 
De sacra. li. 4. cap. 4.  the substance of bread, or the nature of wine cease not to be. And Theodoret. After sanctification, 
In Dialog. 1. & 2.  the mystical symbols or pledges lose not their own proper nature: for they remain in their former substance, figure, and form. 
In sermo. ad infantis.  And Augustine. That which you see is bread, and the cup, which also your eyes show you: but as touching that which your faith requireth to be instructed in, the bread is the body of Christ, 
De consecr. dist. 2. cap. qui manducat.  and the cup his blood. And Origen, That bread which is sanctified by the word of God, in respect of the matter or substance, entereth into the belly, and is cast into the draft. And Christ himself not only after the consecration, but also after the communication saith, 
Luke 22.  I will drink no more of the fruit of the vine. Now the fruit of the vine, is wine and not blood. And in speaking thus we derogate nothing from the lords supper, neither do we make it a bare sign, as some falsely slander us. For we affirm and teach that Christ is truly present in his Sacraments, in Baptism that we might put him on, in his Supper, that by faith spiritually we might eat him, and through his death & passion might obtain everlasting life. For although we rend not Christ in pieces with our teeth, yet we possess him in faith, mind and soul: and therefore when we come unto the Lord's table, we have not our minds fixed upon the creatures, but lift up our minds thither, where Christ our true and only food is. And so the council of Nice commandeth, saying, Have not your minds basely fastened on the bread and wine. And Chrysost. writeth, saying, we call the body of Christ a carcase, and we must be Eagles, that we may know how we must mount a fit if we will come unto the body of Christ, for this table is for Eagles, and not for jays. And Cyprian, this bread is the food of the mind & not of the belly. And Augu. in another place saith, how shall I hold him as absent? how shall I thrust up my hand into heaven, that I might hold him sitting there? He answereth, send up thy faith, and thou hast holden him. But for these our new found Romanists affirm and teach Christ's body, flesh, blood, and bones, as he was borne, crucified, and buried, to be in their little round cake. Therefore they worship it, they offer it, they eat it, or else they close it fast in a Pixe. Where if it corrupt and putrefy before it be eaten, than they burn it to powder and ashes. And notwithstanding they know right well by the scriptures, that the body of Christ can never corrupt or putrefy: yet will they needs make it the body of Christ, & burn all them for heretics, which with them will not believe that, which is against the Christian belief.   

The xuj. Chapter. Of Matrimony.  
Matrimony, which is the conjunction or coupling together of man & woman, in an holy league, inseparably to cleave one to the other, & to live together in perfect love and unity according to God's ordinance: in old time which not only counted an honourable & high estate, as may appear by that which is written to the Hebrews. Where it is said, Marriage is honourable among all, 
Heb. 13.  and the bed undefiled: But also was freely permitted to all sorts of men, that were apt thereunto, and had need of the same; as it is written, 
1. Cor. 7.  to avoid fornication, let every man have his wife, and let every woman have her husband. But now the new Catholics of the Pope's Church, repute and call marriage estate of imperfection, and prefer single life be it never so impure, before the same: pretending that whereas the one replenisheth the earth, the other filleth heaven. Whereupon pope Ciricius in his decrees, citeth that saying of the Apostle, to wit, they that are in the flesh cannot please God, 
Rom. 8.  against those that are lawfully married. And for this cause they have of late days (not regarding whether they had the gift of continency or no) through coacted vows restrained many, both men and women, from holy wedlock, not to the filling of heaven, but rather to the stuffing up of hell. For from hence have proceeded, adulteries, fornications, Sodomitry, with great occasion of murdering infants, as we read of infant's heads that were taken up in pope Gregory's moat, by hundreds, what time the lawful wedlock of ministers began first to be restrained. 
Anno. 600.  By which occasion the said pope Gregory revoked the canon he had made a little before, inhibiting the lawful marriage of ministers. And Pope Pius the second said, he saw many causes why ministers were to be restrained of marriage: 
Platina in vita Pij. 2.  but he saw more & greater, why they were to be permitted to marry. Yea this is most certain, that the nearer we come to the ancient time of the Church, the less ancient shall we find the Romish doctrine in this point. And to begin with the Apostles, and their own examples & canons: who although they were not all married, yet divers of them were: and the rest had power and liberty, to have & keep their wives, as witnesseth Paul, saying, 
1. Cor. 9  have we not power to lead about a wife being a sister, as well as the rest of the Apostles. Albeit Clemens Alexandrinus which was 200. years after Christ, denieth not, but that Paul was married being an Apostle as well as Peter and Philip. The Canons also which are said to be the Apostles, say, If any teach that a priest for religion sake ought to contemn his own wife, 
Can. Apost. 6. Canon.  let him be accursed. 
Anno. 180.  In the year of our Lord 180. we read of Polycrates Bishop of Ephesus, who dissenting from pope Victor about a certain controversy of Easter day, allegeth for himself, how his progenitors before him seven together one after another, succeeded in that state, & he now the eight, was placed in the same place. Using this descent of his parents, not only as a defence of his cause, but also a glory to himself. In the Nicene council, 
Anno. 400.  when some went about to restrain ministers from marriage, Paphnutius a godly father, himself being unmarried resisted the same. And likewise before this, 
Anno. 300. Gangrene. Concil. dist. 28.  the council of Gangrene, which was Anno. 300. did establish the liberty of priest's marriage, as a thing both good and godly. Moreover, proceeding yet in times and Chronicles of the Church, we shall come to the sixth council, 
Concil. Constant. dist. 35. cap. quoniam.  called the council of Constantinople, almost 700. years after Christ. The words of which council be alleged in the decrees, and be these in English. Because in the order of the Roman Canon, we know it so to be received, that such as be Deacons and Priests, shall profess themselves to have no more copulation with their wives, we following the ancient Canon of the diligent Apostles, and constitutions of holy men, enact that such lawful marriage, from henceforth shall stand in force, in no case dissolving their conjunction with their wives, neither depriving them of their mutual society, and familiarity together, in such time as they shall think convenient. Hitherto you have heard the Decree: hear now the penalty, in the same Decree and distinction contained. If any therefore shall presume against the Canons of the Apostles, to deprive either Priest or Deacon from the touching and company of his lawful wife, let him be deprived. Finally, here in England till the coming of Anselme in the days of William Rufus, 
Guiliel. Malmsb. li. 1. de gestis pont.  and king Henry the first, & of pope Hildebrand 1067. the restraint of ministers lawful marriage was not publicly established for a law. And as it was not yet entered in here, no more was it in many other places of the world. For Aventinus a faithful writer of his time, 
Exact. syno. Mediola. Anno. 1070  who writing of the council of Hildebrand, saith, Priests at that time had publicly wives, and did procreate children as other Christians. 
Gebuilerus.  One of the Pope's crew testifieth, that in the time of the emperor Henry 4. Anno. 1057. 
Anno. 1057  to the number of 24 Bishops, both in Germany, Spain, & France, were married, with the Clergy also of their Diocese. Pope Symmachus disti. 80. saith, let Priests be restrained from the conversation of all women, except it be their mother, sister, or their own wife. Where the gloze in the margin giveth this note, Here he speaketh according to the ancient times. Truly therefore is that verified in this later church of Rome, which so many years ago Paul prophesied & foretold of, namely that in the later times there should some departed from the faith, 
1. Tim. 4.  hearkening unto spirits of error, & to the doctrines of devils, forbidding to marry, and commanding to abstain from meats, which the Lord hath created, to be taken with thanksgiving. To conclude therefore, marriage in itself is either good or evil: if it be good, why do they forbidden it: if it be evil, why do they make a sacrament of it.   

The xvij. Chapter. Of Magistrates and civil government.  
AS concerning Magistrates and civil government, what hath been in old time the judgement of the godly, may manifestly appear by that which Paul writeth to the Romans, saying, Let every soul be subject to the higher powers: 
Rom. 13.  for there is no power but of God: whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves judgement. Where first it is to be noted that the Apostles would that every soul should be subject to his lawful magistrate. Which words Chrysostom (as hath been already showed) expoundeth of Priests, Monks, Prophets, Apostles, Evangelists, and what soever. For if any pretend to be exempted because he is spiritual, let him consider, that none ever had such abundance of the spirit as Christ: and yet was he subject to the civil government. And if holiness of life could discharge men from obedience to civil rulers: who more holy than the Apostles, and yet in such things as appertained unto the function of the civil Magistrate, they did not only themselves, but also taught others to obey, 
1. Pet. 3.  as Peter testifieth, saying: Submit yourselves to all manner of ordinance of man, for the Lords sake, whether it be unto the king as unto the superior. 
Tit. 3.  etc. And Paul writing to Titus, saith, Put them in remembrance that they be subject to principalities and powers, and that they be obedient. All this notwithstanding the Bishops of this latter Church of Rome with their clergy, howsoever they glory and boast themselves to be the successors of Christ and his Apostles, yet in this matter of subjection and obedience to civil Magistrates, they will accept no instance in any. Secondly, whereas it is said, that there is no power but of God: learn thereby with Chrysostom, to distinguish between the person and the function. For the power or authority is of God, & therefore must needs be good: but the abuse or misusing of the power or authority, is from the corruption of man's nature, and the malice of Satan: as the Lord complaineth, saying, 
Hosc. ●.  They have reigned, but not by me, that is, not according to my will and ordinance, but according to their own lusts and appetites. And yet we are not to think but even such persons are not only for good causes stirred up of God, but also their inordinate proceedings directed by the wonderful providence of God to such end as he knoweth best. And yet neither God to be made the author of evil, nor they the authors of any good. For although God gave the person, and stirred up the party that worketh evil, yet God neither worketh the evil himself, nor yet in giving the person, or stirring up the party, had any respect unto evil, but unto that which is good, both in respect of the profit of his Church, and the advancing of his own glory: as God gave Pharaoh, not that he should do evil, but that his name might be glorified in him. And although Pharaoh (as all other tyrants) did all things not to the end he might please God, but to the end he might please himself, yet God by his unspeakable providence, whereby he draweth light out of darkness, and turneth all that for good, which he did only for evil. The good therefore that cometh of their evil government, is altogether to be imputed to the providence of God, who directeth and turneth their studies, counsels and labours to a far other end than they intended. So that though in respect of the effect and end, they do nothing but that God would have done, yet do they offend grievously in doing of the same, because they regard not the will of God in doing of it, but to satisfy their own wicked and ungodly desires. And as their studies, counsels & labours have another end than they either knew or intended: so shall they also have another reward (not then they have deserved) but than they looked for. Finally, where it is said, Whosoever resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves judgement. Thereby we are taught, not only how magistrates should be obeyed, that is, more of conscience, because the word of God bindeth us thereunto, then for the fear of punishment, because we cannot resist. For though the magistrate were unarmed, & a man might provoke and contemn him freely, to wit, without punishment for it, yet is it no more to be attempted, then if we saw present vengeance to beat hand for it: but also we are generally taught, what end remaineth for all those that fight against God in respect of his providence to govern the world by magistrates and rulers, namely, a judgement, that is, not only in just, but also a most sure vengeance what way soever it come.   

The xviij. Chapter. Of Purgatory.  
THe Paradoxes, or rather the fantasies of the later Church of Rome concerning purgatory, be monstrous, neither old nor apostolical. For first whereas the Scriptures and word of God, make mention only of two places after this life. 
john. 3.  As it is written, he that believeth in the son, hath everlasting life, and he that obeyeth not the son, shall not see life, but the wrath of God abideth on him. 
Mat. 3.  And john Baptist speaking of Christ, sayeth, He will gather his wheat into his garner: but will burn up the chaff with unquenehable fire. In which words you see mention to be made of two places only & two sorts of people: believing, or not believing, chaff or wheat, saved or else damned, in the Lord's garner, or else in fire unquenchable. And the ancient fathers for the most and best part of them, either utterly deny that there is any third place, or else speak of it very doubtingly, 
August. in Enchir. ad Laurentium. cap. 69.  as August. in his Enchiridion to Laurentius, saith, It is not incredible but some such thing may be after this life: but whether it be so in deed, or not, may be a question. And in the same work, Chap. 67. he sayeth plainly, that he thinketh them to be deceived which do believe, that they who depart out of this life in their sins, can by fire be cleansed in the life to come. Epiphanius likewise taketh away purgatory. 
Epiph. lib. 2 haeres. 59  And Ambrose also in his book de bono mortis, ca 2. Gregorius Magnus in his dialogues lib. 4. cap. 1. & 39 writeth doubtingly of it. And in his book de ecclesiast. dogmat. cap. 77. & 78, maketh no mention of it. But in his book de fide ad Petr. cap. 2. constantly denieth that there is any place for repentance after this life. And in his fifth book Hypognost. sayeth after this sort. The Catholic faith through divine authority, belongeth the kingdom of heaven to be the first place, and hell to be the second place: a third place we know none at all, neither do we find any in holy Scriptures. Cyprian in his first tract against Demetrianus, saith, after a man is departed hence, there is no place for repentance, no effect of satisfaction, life is either lost or won here. Yea, there is nothing more usual, and common among the old fathers then this saying. And therefore conclude I with that exhortation of Augustine, in a sermon that he maketh against drunkenness, saying, Let no man deceive himself, brethren: for there are two places, and the third is not seen. He that reigneth not with Christ, shall without doubt perish with the devil. Yet our new Catholics have not only found out a third place, which they call Purgatory: but also teach, that lack of belief thereof bringeth to hell. And this Purgatory in torture & pain differeth nothing from hell, but only that it hath an end, the pains of hell have none. The fiery pain whereof (say they) fretteth and scoureth away sins before committed in the body. Contrary to the which, holy scripture teacheth, saying, 
john 1. & 2  The blood of jesus Christ his son cleanseth us from all sin. And in the second Chapter of the same Epistle, speaking of Christ, he saith, He is the atonement for our sins, and not for ours only, but also of the whole world. And Rom. 8. 
Rom. 8.  Now there is no condemnation to them which are in Christ jesus. And Revel. cap. 14. 
Apoc. 14.  Blessed are the dead that die in the Lord, they rest from their labours. But if they go from this world to purgatory, they have but small rest. The pains of this painted fire endureth in some longer, in some shorter time, according as their sins have deserved, which time being expired, than God of his mercy translateth them to heaven for Christ's sake. But first they must abide in that imaginary fire, so long till it have clean fretted and scoured away the rusty spots of every sinful soul, unless they be cleansed by the Pope's pardons and indulgences, sacrifice of the altar, diriges, and trentals, prayer, fasting, meritorious deeds out of the treasure house of the Church, alms, and charitable deeds of the living in satisfying God's justice, etc. And for all the pope can (as they teach) deliver the souls out of that woeful pain of purgatory, which is so great, that if all the beggars of the world were seen on the one side, and but one soul of purgatory on the other side, the whole world would pity more that one than all the other, yet is this prelate so merciless, and hard hearted, that he will not rid them out. But he knoweth right well, that if the people should believe, that either there were no purgatory at all, or else understand that the pope's good grace had put out the fire of purgatory, then would the chimneys of his kitchen soon cease to smoke. For the smoke that cometh from the fire of purgatory, is artificially conveyed through the Pope's chimney. Besides these, there are many other false erors, & great deformities, which abound in this later Church of Rome. Howbeit (gentle reader) these may suffice to let thee see, not only how far they are fallen from their first foundation, but also how near at this day, through the grace of Christ, we come to that ancient faith, religion & profession of doctrine, which at the first was not only planted in Rome, but also in England and other kingdoms of the world: and that this reformation here in England (as in other parts of the world) is not a falling away from the faith of Rome: but rather a reducing to the true & ancient faith of Rome. The eternal father and God of all mercy grant us for his christs sake grace continually to grow up more and more in thankfulness towards his majesty for the same, that whiles England doth live, the truth of his Gospel may never die. Amen.   

A prayer.  
O Eternal God and most merciful father holy in all thy ways, and true in all thy promises, which never failest them that faithfully call upon thy name. We hearty thank thy divine majesty, for that it hath pleased thee of thy great goodness, to hear the prayers, and grant the petitions of us thy unworthy servants, which, then with sorrowful and heavy hearts we powered out before thee, when our enemies approached to destroy us and our country. And forasmuch (O Lord God) as thou hast vouchsafed until this present day, not only to preserve us, our Queen, and realm, from the laying in wait of many and mighty adversaries, both at home by secret conspiracies, and abroad by foreign invasions: but also under a most gracious & christian Queen, hast given us health, wealth & peace, with liberty of bodies & minds, now by the space of thirty. years. Most humbly we beseech thy fatherly goodness to grant us grace, that in word, deed and heart, we may show ourselves truly thankful and obedient to thee for the same: and that we may continually grow up more and more in thankfulness towards thee. That like as by thy delivering of us, thou hast declared thyself to be our merciful God & saviour: so we also by our serving of thee according to thy most holy word, may show ourselves to be thy faithful and obedient servants. Maintain (O Lord) and increase the honourable estate of our gracious sovereign, and all her noble councillors & magistrates, with the whole body of this common weal, let thy favour so preserve them, thy holy spirit so govern them, that thy true religion may be purely maintained, manners reform, sin & superstition restrained, according to the precise rule of thy sacred & heavenly word. Convert or else subvert all those wicked studies, counsels, and practices whatsoever the devil or man doth work against us. Comfort those that are afflicted with any kind of cross or tribulation, & specially those which suffer for the testimony of thy truth. Grant thy Gospel a free passage, and send us everlasting peace in Christ. Amen.   
FINIS.