The displaying of the Protestants, & sundry their practices, with a description of divers their abuses of late frequented. Newly imprinted again, and augmented, with a table in the end, of all such matter as is specially contained within this volume.  
Made by miles Huggarde's servant to the queens majesty.  
Anno. 1556.  
Cum privilegio ad imprimendum solum.   


GO on good book, God grant that th●●.  
Such fruitful favour find,  
From reader's eyes, and hearer's hearts,  
To banish errors blind.   

And as thy troth, by trade and time,  
Is tried endless true,  
So trust, thy plain apparent proof,  
Shall endless troth renew.   

Though wresting wits or taunting tongues,  
Will seek the to deface,  
To fawting fools, or spiteful spirits,  
give neither ear nor place.   

For as offence to none is meant,  
So if offence do groo,  
The fault is theirs, the fruit is thine,  
Sith troth doth force it so.   

The maker minds to mend each miss,  
That talk and time hath bred,  
Of heresies, and errors great,  
That fancies late hath fed.   

Which so with wit and will have wrought,  
As wrong hath wrested right,  
From fruitful faith, to fruitless words,  
And quenched virtue quite.   

belief is brought to talk of tongue,  
Religion racked amiss,  
Open prayer, lyplabour called,  
Fasting foolish fondness.   

Prelacy is popish pomp,  
Virtuous vows are vain,  
Ceremonies curious toys,  
Priesthood popery plain.   

Thus vice of virtue beareth brute,  
True faith is fled away,  
Presuming pride possesseth place,  
And fancy conscience key.   

No man believed in his skill,  
Each wight so wise doth seam,  
As both unskilled, and eke unlearned,  
All learning yet will deem.   

O endless error of self-love,  
Of ignorance the root,  
Confounder of all faith and grace,  
And bale in stead of boot.   

O wilful wretched will,  
That workest endless woe,  
O arrogance and heresy,  
That wrestest scripture so,   

O hedles heaps of fervent spirits,  
Why heat you so in heart?  
By ending flame, to endless fire,  
Both souls and bodies part.   

What overwening spirit,  
Doth puff you in such pride,  
To think yourselves more godly wise,  
Then all the world beside?   

What titles and what terms you use,  
It maketh most men smile,  
How drunken in the lord you are,  
How closely you beguile.   

You sisters and you brethren both▪  
Thus each to others saith,  
The lord be praised, when filthy lust,  
Ye use with feeling faith▪   

And what is found in all your deeds,  
But fruits of liberty  
Wind, and words, wilful works,  
A maze of misery.   

Though in this book, sharp sense and words,  
May seem to some appear,  
Remember that, long festered sores,  
Sharp corpses do require▪   

And you that read, now read to learn,  
Come not with minds prepared,  
To find out faults, or fancy feed▪  
Let all delights be barred.   

Thus wishing well, for which I write,  
This book then written thus,  
For good men's gain, for ill men's grief,  
An● truth for to dys●us▪   
FINIS.   

¶ To the most excellent and most virtuous lady, and our woste gracious sovereign, Marry by the grace of God Queen of England, Spaigne, both Sicily's, France, Jerusalem, and Ireland, defender of the faith, Archeduchesse of Austria, Duchess of Milan, Burgundy and Braband, Countess of Haspurge Flaunders and Tyrole. Your majesties most faithful, loving and obedient servant miles Huggarde, wisheth all grace, long peace, quiet reign from God the father, the son, and the holy Ghost.  
Having called too my remembrance my most dread sovereign the manifold miseries, which by the just plague of God doth now reign among us, th'occas●ons whereof though every man may truly think his own sins to deserve (as they do in deed) yet other special causes there be, which provoketh God's vengeance to light upon us: as chiefly infidelity, whereby God is most heinously dishonoured, for the which we are most justly punished: and also our rebellious murmuring against our regalerulers, appointed of God to reign over us, to whom we own our due allegiance. The punishments of which offences (beside all other vices which doth abundantly flow among us at this day) God hath most grievously executed in the old time, to the terror of all traitors and riotous rebels. As namely for rebellion, and murmuring against the magistrates, Chor● Dathan, and Abyron, with many hundreds more, may be examples. Whose terrible punishemntes the world doth now little regard, neither fearing God nor man. And also where Christ cursed two great and notable cities for infidelity, which was Chorazin, and Bethsaida giving them over to their own vanities for their faiethles behaviour: This curse also is clean forgot among us, which appeareth by the infidelity now raining. But god hath not forgot to plague us for it, yet mercifully, and not to our deserts▪ This I say, most noble Queen, hath moved me with the assistance of my friend to make this little work (more profitable in matter, then pleasant in style, for lack of eloquence) this moved me, I say, as I can to display and open the horrible enormities of the protestants. Whose murmuring against their magistrates may well match the rebellious Israelites, & in their infidelity the cursed cities of jury condemned by the mouth of Christ. Which ennormities to remove, so much as lieth in me by the help of God's grace, though not in those which are perverse in opinion, yet I trust those that be wavering shall hear just cause to discredit them, and to abhor their detestable factions, and also constant catholics better confirmed in faith and good living. Which thing to that end being finished, my duty being considered in this behalf, I am thus bold to trouble your highness with this little volume, which being before this time imprinted, although not in such perfection as the same is at this present, having called sith the first edition, the aid of my friend, and therefore thought it more meet the dedication unto your majesty, most humbly beseeching the same to pardon this my rude enterprise, praying our LORD GOD in whose hands are the hearts of all kings, long to preserve the kings majesty. And grant unto his highness a safe return to both your noble hearts desires, and comfort of both your majesties realms, and also preserve your grace in long prosperity to the discomfiture of all your highness enemies Amen.  
Your highness faithful and obedient servant. miles Huggarde.   

¶ The prologue to the reader.  
IT is commonly seen that they which with precepts and rules do direct others, and seem therein to excel, because they suppose they can not be corrected, do either much good, over whom they have the government, or else to the same they confer great damage, they themselves not escaping without infamy. In like manner, our late elders and ministers (for so they termed themselves) if with the wholesome erudition of God's undoubted truth, and with the admovitions and persuasions of the gospel, they had applied the same to the correction of life, and amendment of the conversation of them, over whom they took upon them the charge, no doubt they had done much good too the common wealth, and to the reformation of man's corrupt nature. But using themselves clean contrary, that is to say, neither using gods truth as it ought to be, but rather abusing the same, neither in their attempts established an uniform religion, nor yet persuaded correction of life. They have brought this public state of England into great detriment and misery, as lamentable experience to our great smart declareth. And because (most friendly reader,) thou mayest perceive partly, with what vile doctrine a great part of this realm hath been alured, and with what pestilent persuasions men have been led, and partly with what detestable vices, and horrible abuses the schoolmasters themselves have been infected: This present volume, entitled The displaying of the protestants, is compiled, not for any malice or envy meant to any of the parties, but for good will to the Reader, & for a natural piety to this our country, the natural nurse and mother of us all. Which protestants may aptly be compared 
Plato. lib. 2. De Re Pub.  to Plato his Gyges, the tale of whom Tidly reciteth in his third book of his offices. At the falling down from above of certain storms of wether, the earth opened in divers places, by reason of the drought before. Gyges' being a Kings: shepherd, entered in to the earth at a great hole, and found a brazen horse (as the fables declare) in whose sides were doors, which being opened, he espied the corpse of a dead man of a wonderful hugeness, and a gold ring upon his finger, which as soon as he pulled of, he put it upon his own. The nature of the ring was this: that when he had turned the head towards the palm of his hand, he was invisible, and seen of nobody, & yet saw every thing: and turning the ring from him again, he was seen of every body. And so using this advantage of the ring, he lay with the queen wife to Candaules king of Lydia. So the 
Herodotus in Cli●.  protestants, when it pleased god to plague this our country for the sin of the people, with the unquiet storms of heresy, got them out of the company of other shepherds, & dispersed themselves into the earth, and at length entered into brazen horses, the houses of the chief governors then, abusing the same with false interpretation of God's word, making them believe by their crafty suggestions that all things which had continued in the church of God to that time, was of no verity, but devised by man, calling the same toys and ceremonies of Rome: who having a zeal to God's truth, and crediting the merry conceits of these younglings, trusting their talk had been the undoubted verity, pelded to their practices. Then these shepherds perceiving the chief magistrates prone to sundry alterations & novelties, began by little and little also to corrupt the consciences of the vulgar people, infecting the same with the poison of heretical doctrine, that at length they became altogethers dead corpses of wonderful hugeness. Then framed they rings to seem invisible to the world: then played they Gyges' part, then ruled they the roost, then began they to swarm in routs, than clustered they like humble bees to devour the honey combs from the hives of the poor bees, then like common soldiers after the battle began they to fall to spoil, than defaced they Churches, than made they havoc of the ornaments of the same.  
And in this sort with heresy and spoil feeding the common people's simplicity with a counterfeit zeal, they murdered men's consciences, & destroyed the realm and the common wealth thereof. After which their practices yet gave they not over like faint hearted soldiers, but with stiff standing stomachs continued to th'end. And as Gyges by virtue of his ring committed adultery with Candaules wife who was then king of Lydia, and within short time after by her ungracious counsel dispatched him of his life, even so these adulterate protestants thought it not sufficient to effeminate the minds of the simple with their false doctrine, and to contaminate the same with the venom of their viperous tongues, but also therewith have so slain the consciences of many, that like desperate men they make haste to their own destruction. Who being puffed up with presumption, seek to climb up to the chariot of the son.  
But as Phaeton was served for going about to aspire to his father's secrets, & with a flash of lightning was set all on fire: So are these presumptuous and ignorant people plagued with the like, as a due reward of presumption. This it is to follow the hissings of the viperous brood, who never depart their haunt, till they have infected whole countries. For this cause (well-beloved reader) this present treatise is published, to set before men's eyes the edible practices of these protestants, who in their own conceits presume, they have the undoubted truth. Whom if you mark intus et in cute, you shall well understand the contrary. But peradventure some man will muse of this word protestant, because it is no usual term. But because it is a word greatly pleasing themselves, a word invented after they & hearts desire, a word devised of themselves, a word wherein they greatly triumph, & such a word which serveth most aptly for the purpose: therefore it is here most frequented. And it is the participle of the verb Protestor, which is to declare, what should be eschewed. A very apt word, and meet for such, who in very deed were all togethers Protestants, That is to say disswaders of wholesome laws which touched the reformation of man's nature, and reformers of such good orders as were constituted for the bridling thereof. Therefore to conclude this proeine, I most heartily beseech the to reach hither thy diligent and indifferent ears, and judge well of mine intent, and do not employ thy judgement, like unto him who already is married to his own fancy: Letting the to wit, that of man's malicious judgement I force not, for I know the passions of malicious stomachs. In this doing I do not doubt▪ but thou for thy part, shalt have a just cause to pray unto God for unity (the sure band of all common wealths) and to grant unto all men grace, to withstand heresies assaults. And I finally for my part, shall have the like to think my pains well implayed. And thus I commit the to God. (⸫)  
Mense Iuni●, 1556.   

¶ The displaying of the protestants.  
THE remembrance of the present state of this our miserable time, and the revolution of the happy time passed doth inculcate a marvelous sorrow and grief to him, which diligently doth compare them both together. For as Herodiane 
Libro prim●.  saith: It is the common part of a man, to be wail and lament the cases humane, especially such as are in present experience. For considering the pitiful plight of these our wretched days, whereunto not only the stay of our common wealth politic, but also the chiefest state of the ecclesiastical and heavenly public wealth (religion) is fallen, besides the decay of virtue & breach of charity: It must needs cause any true christian to power out a fountain of tears to bewail the calamity thereof. Whose ruin is exceeded so far, that it withdraweth man's expectation to look for amendment, unless God of his great mercy supernaturally do work the restitution, aswell of the common wealth politic, as also of the true and catholic faith, charity, and good living. Agamemnon might now double his exclamation in these days, as Seneca reporteth, which is: Good 
Seneca in Agamemnone. Act. 2.  life, law, good order, godliness, & faith are now decayed. Therefore calling to my remembrance this our careful case, I mused with myself what might be the cause thereof, and suddenly occurred to my remembrance the comfortable promises of God the father, made to the observers of his laws and commandments. And likewise I considered his intolerable threatenings to the breakers of the same. Then comparing the wretchedness of our lives to the sincerity of his holy precepts, I find a marvelous difference, Good life 
The ●●● causes of our miseri●  was never in such contempt, malice at no time bore such rule, the godly never more despised, & finally God never more dishonoured, nor his catholic faith at any time had in so little regard, especially of such as most arrogantly challenge to themselves the name of true christians, who in very deed are of all christianity most barren, To whom the words of Christ may be well applied, where he sayeth: If I 
joan. 9 et. 15.  had not come unto them, they should have had no sin in them, but now their sin doth remain. Which words are verily verified in those false christians, which not only in faith do err, but also most obstinately seem to defend the same. In whom error is turned to heresy, and of weak and frail men are become obstinate heretics. It is by nature 
Obstinacy of opinions is the cause of error.  given to men in some things to err, but to persist therein, it is against nature. 
Officiorum. lib primo.  For (saith Tully) we be all drawn and led to aspire unto knowledge, wherein to pass other we think it a goodly matter: but to slide, to err, to be ignorant, to be deceived, we count it evil & dishonest. Therefore saith he, one thing is to be avoided therein, which is, that we take not things we know not, as though we knew them, and rashly assent to them. Wherefore deliberation and advisement is to be required in such causes. Now then, it is the office and duty of man to apply his will to the grace of God, by whom truth is revealed in time, whereunto he ought to consent: but to resist, his sin 
Infidelity  doth remain, which is the sin of Infidelity, a sin doubtless which most displeaseth God, as appeareth by his plagues executed by his wrath upon all sorts of infideles. But now to draw near unto the purpose, which chief is to display the factious opinions of such, which not only do err, but also continued in error, and seek with to the and nail to defendeth same. For whose infidelity God at this day doth so sore plague the world, chief this realm, which for virtue & good living sake hath been worthily nominated Decus mundi, the flower of the world.  
Now forasmuch as I know that they which commonly do err, being reproved therefore, will immediately make as though they were ignorant what heresy is, & sometime will demand what heresy is, or who is an heretic: To whom if answer be 
The definition of heresy.  made according to the definition of learned men: It is any false or wrong opinion, which any man chooseth to himself to defend against the catholic faith of the universal church. Truth in deed say they. But what meaneth the 
The catholic church & what it is  catholic church? Then answer is made. It is that congregation which wholly doth agree in one unity of faith and ministration of sacraments. Which answer when they likewise affirm: Then proceed they to know whether it be known or unknown, and so forth. Doubtless, the catholic 
How to know the catholic church.  church is so known to the world, that neither heretic nor other miscreant can pleat ignorance, to learn that truth which leadeth to salvation. For the Church is like unto a castle standing upon an hill, which cannot 
Matth. v.  be hid: Which hill is cut out of the hard rock, and exalted so high, that is replenisheth the earth as the prophet Daniel saith. It 
Daniel. two. Psal. xviii.  is resembled also by the psalmist to a tabernacle placed in the son: so shining throughout the world that it can by no cloud or tempest be obscured. It is also as Paul 
●. Tim. iii.  saith, the foundation and pillar of truth, and can not be deceived though her adversaries allege the contrary. Full well doth the late most famous man Lodovicus 
Lib. i de veritate fidei.  vives say. I do and will stand (saith he) to the true judgement of the church, although I saw to the contrary a most manifest reason. I may be deceived as I am divers times: but the church in those things which tend to religion can not be deceived.  
Therefore the church being so manifestly known as it cannot be hidden, so replenished and garnished with truth, as it is the very foundation and pillar of truth, with what face or countenance can the adversaries thereof stand in contention therewith? Unless they be infected with Circe's cups, 
Homeri odyss: libro decimo.  or else by her enchantmentes transformed into the shape of swine. But now these swinish adversaries will object, saying: Sir 
The heretics objections.  those which you name heretics, we will prove to be the true congregation. And this is their proof. We allege, preach, utter▪ or talk of nothing but scripture, which can not deceive us, whereby we are the true church, and not you which call yourselves catholics. Which reason seemeth to them so infallible that it cannot be avoided, But forasmuch as the knowledge of all truth, & overthrow of heresy, dependeth upon the th'authority of the church, both for the knowledge of the scriptures, and also for the exposition of the same, I purpose briefly to say somewhat therein. The head 
The answer of the catholics.  of the church is Christ, who by the Apostles was preached to all nations, of whom also his doctrine was received, at least of so many as were converted to the faith. The converters of whom were the Apostles, which in the beginning were the mystical body of Christ their head, who then being the Church, exalted their 
Psal. xviii.  voices in such sort, as it penetrated the whole earth, & their words extended to the ends of the world. The succession of which Apostles, have continued from time to time, in unity of the same faith: Which faith is left unto the Church as permanent for ever, thereby to strengthen the weak, and to confound the proud, to establish the elect, & to overthrow all misbelievers & sects heretical: which sects not only abuse the open places of that lively word, but also do falsely expound the dark & mystical places thereof, as S. Peter 
two. Peter. iii.  witnesseth of s. Paul's Epistles. But if these▪ good fellows will needs be of Christ's church, as arrogantly they presume by their own confession: They must have one unity of doctrine as the church hath, which surely they have not. The punishments are not so divers in hell (as vergil 
Aeneido. 6.  describeth,) as are the sundry opinions of these Protestants▪ The serpent Hydra with whom Hercules fought, had not so many 
Virgi avoid. 8.  heads, as each of these serpents had devised opinions: Nor yet Ixion begat so many Centauros, as 
Lucianus in deorum dialog.  these monsters devised heresies: insomuch that upon one point, which is the chiefest comfort left here upon earth to feed our souls upon, there are myriads opinionum▪ innumerable opinions, and one so contrary to another, that they agree like germans lips. The monstrosity of which opinions are such, that to remember them it yieldeth a marvelous terror to the heart of any good christian, that in heart he might have wished the like that Caius Pontius 
Cicero: officiorum. lib. 2.  the Samnite did wish against that wicked vice of bribery in Rome. Would God (ꝙ he) fortune had reserved me to those days, and had been borne then, when the Romans began ones to take bribes, I would not have suffered them any longer to rule.  
If in the beginning of Luther's doctrine some worthy soldier of Christ & his church had gone about to have stayed the same, the world at this day had never felt the calamity thereof. But as that wicked monster monstrously began, so God in the self same time to prove him a monster and the like of his here to be altogether monstrous, he showed an evident example.  
There was in the country of 
This monster was a just token manifested by God, to give men advertisement to take heed of such false prophets, which under the godly habits of religious men, should seek the subversion of his church.  Saxonye a woman, which out of her body brought forth a monster having four feet like unto an ox, his mouth, nose, eyes, & ears shaped like a calf, a lump of flesh upon his head like a priests crown, & behind upon his back the form of a Monks cowl, as one james Rueffe a Chirurgeon of Tigurine in a book entitled De conceptu et generatione hominis, expressing there the very figure itself, more at large declareth.  
Which monstrous birth doubtless portended, that as in itself it was of form divers, so likewise the same Luther should be the father of many births that should be engendered in his unhappy posterity.  
Paulus iovius likewise describeth 
●ib. 13. histor. sui temporis.  the malign inclinations of the heavens at such time as Luther's heresy began to kindle, that the whole world, aswell heathen as christian began to put upon them new factions of religion. But what do I stand upon these sects, sith they are manifest to the blind & known to the deaff? Yet because monstrosity of births seem wonderful to the world, I will open the several figures and shapes of some. I will not rehearse the horrible sects in the primative Church engendered by Luther's grandfather Simon Magus, Cherinthus, Ebion, Basilides, Arrius, with a thousand more, but I will touch a few in our time: for the whole I cannot, and if I could, I would not, & if I would I may not, for protracting of time and hindering of my purpose.  
Luthher a Freer in Wyttenberge 
A rebersall of sundry sects devised by divers heretics.  under the dominion of Fredrick duke of Saxonye, had an opinion, that in the sacrament of the Altar was the natural body of Christ really with the substance of bread▪  
Carolstadius another religious Heretic, seeing Luther to prevail so with his new forged opinion, & perceiving the estimation thereof embraced of all men, began too fall out with Luther, saying: that when Christ said Hoc est corpus meum, He meant then of his visible body, and not of his body in the sacrament, of which opinion were many favourers.  
Zwynglius of a town called Sirich in Swycherland, was contented with noon of the other twain, but invented upon the aforesaid words a new interpretation: which was, that they were not to be understanded lyterally, but by a figure: as, This is my body, is as much to say, as this signifieth my body. Of this matter he wroote diverse glorious epistles to certain of his friends, gloriously rejoicing that he had found the long unknown truth of so high a mystery.  
Oecolampadius then a religious man of saint Brigittes order, in the province of bavarie, who with one Hutten a Gospelknight, ran away with a nun of that place to basil, and there freshly uttered the wares of Zwyngliꝰ mart, and proved a jolly fellow.  
Then begun the Anabaptists, the Thaborites, the Hussites, & such other rutterkyns, that in germany much unquietness reigned between the laity and clergy, and yet daily doth reign (God knoweth) throughout the country, that by report of them that come from thence you shall have the Lutheran, the zwinglian, the Anabaptiste, the jew yea & the papist (as they term it) dwell together in one town: whose chief captains are calvin, Peter Martyr, Bullingere Musculus, and such like.  
Hoper in his book of th'office of Christ, and Cranmere in his treatise of the Sacrament of the altar, our late contremen, say that as well themselves as the germans, erred greatly in taking Luther's part.  
Another sect there is which deny all the foresaid opinions, & affirm that when Christ said, this is my body: He meant only that the bread was his body. That is to say, by creation I made it, and so it is my body.  
Also about twenty years past, there 
As this good minister loved good ale, so he had iii ale knights to stand in defence of his opinion, called Good al●, New ale ● Rastale.  was a priest which consecrated the blood of Christ at Mass of ale & not with wine, as christ ordained it, affirming that he might lawfully do so, and stood much in the defence thereof, but abjuring his folly, he bore a faggot at Paul's cross.  
Again there was a Tyler dwelling in S. Sepulchres parish in London, that held opinion how Christ was only incarnate & suffered death for all those that died before his incarnation, & not for them which died since, which opinion he likewise abjuring, bore a faggot.  
There were moreover in this realm certain Anabaptists, which among other heresies denied the baptism of Infants: saying, that as many as were baptized being children, aught to be rebaptized, when they come too age, whereof some were burnt in Smythfielde.  
There was a priest called Ashton, that denied the holy ghost to be God, who had he not recanted, had been burnt also.  
Furthermore, there was one Puttoe a Tanner, which denied one of the articles of the Crede, which was that Christ descended not into hell, saying, he could not read it in the word written & therefore not worthy to be credited. But abjuring the same opinion he carried a faggot.  
A Bricklaer taking upon him the office of preaching, affirmed he might lawfully do it, though he were not called there unto by the church. For Spiritus Vbi Vult spirat.  
joane of kent a great prattler of divinity, & broacher of our late doctrine▪, held an opinion that Christ took no flesh of the blessed virgin Mary, and was worthily burned in Smythfielde.  
A ducheman also that denied Christ to be God, & equal with his father, & that he was not of the substance of his father, was likewise consumed in Smythfielde.  
Also about xii months passed before the reverend father the bishop of London, there were arraigned in the consistory at Paul's for their opinions against the Sacrament of the altar four Sussex men, the one of th● was a duche man & dwelled besides jews, who being demanded among others, what baptism was, the one answered, it was a Sacrament, than he was demanded whether a man might be a christian without it: yea doubtless qv he. For it is but an extern sign and worketh little grace. For said he, like as a man doth wash his hands in a basin of water, signifying that the hands are clean, so the child is washed at baptism to accomplish the exterior figure. Then was objected 
john iii  unto him the saying of christ: unless a man be borne again with water & the holy ghost he could not be saved. Tush saith he, the water profiteth nothing, it is the holy ghost that worketh. Who with the rest most worthily were condemned and burned in Sussex.  
Finally there be many other opinions, not worthy the rehearsal, devised by the protestants, and for the maintenance thereof, how many do we see for lack of grace, wilfully without any fear of God or man, precipitate themselves into the temporal fire, without any respect or due consideration of the life to come, And God w●te some of them demanded questions of their belief, they cannot tell what to say. Such is the iniquity of out time. It is before declared, the sundry opinions of many, who altogether boast themselves too be of the true Church. Whose opinions partly I have noted, to set before men's eyes the ex● crable factions of their malignant church, to th'intent they may consider, that the catholic church is of one faith, of one spirit, & of one judgement, not lacerated, divided or torn but whole and entire. From the which who soever departeth, procureth unto himself damnation. For without the church is no salvation. Now touching the unity and concord of the church, it continueth in the very same state, as it did in the primative church, as we read how the Apostles were all of one consent and one mind. Which unity as they then did embrace, placing the same as a sure token or badge to know the church, 
Unity the badge or cognizance of Christ's church.  so look what church, let it have never so glorious titles, being without that, it is evident that it is no church: but rather a den of thieves. Christ leving the world and ascending up to his father, be sides his several admonitions to his Apostles, during the time of 
Marc. ix. Lu. x. xxiiii. john. 14. ●1.  his conversation upon earth preached peace, saying: have peace among you. etc. Paul in all his epistles persuadeth unity. Which may persuade any good heart to acknowledge the catholic church to be that church, where all men may learn the truth of the gospel, religion, faith, Sacraments, & all other kinds of rites or ceremonies. Which church contemneth all sorts of Heretics and other miscreants, and standeth unremovable, notwithstanding their wicked darts feathered with mischief daily thrown against her. But it behoveth saith 
●. Cor. xii  s. Paul that there should be heresies amongs you, to try & make manifest those that be constant. Therefore no marvel though 
i Tim. iiii.  now they bear such swinge. For in the latter days (saith he) there shallbe perilous times, wherein some shall depart from the faith, and shall give heed to spirits of error, and devilish doctrine of them which speak false through hypocrisy, having their consciences marked with an hot iron, forbidding men to marry, and commanding to abstain from meats which God hath created to be received with thanks giving. etc. But the Protestants turning this place from themselves, they would prove the Papistical Church (for so they term it) to be those heretics which saint Paul here giveth warning of. Do not the 
The words of the protestants.  papists (say they) even as saint Paul saith, forbidden matrimony which, he saith is holy in all mean And yet they prohibit priests, nuns, & other religious to marry, proving themselves thereby, to be those of whom Paul did prophesy. And do they not likewise forbidden meats to be eaten, which God hath created too be received with thanksgiving? etc. In this sort these credible gentlemen 
In all things the protestants sekemeanes to discredit the church.  handled this place, to discredit the catholic church, and to allure all men with their pleasant outcries to cast of liberty, to offend God, to offend the magistrates, to break all laws, to undo comen wealths, to make dearth and scarcity, finally▪ to do what they list: But what meant they hereby? Even to handle the matter as the sirens did 
Odyss. 12.  whereof Homer speaketh: whose voices were so pleasant, that with their songs they alured all passengers, which sailed by the seas where they haunted, to approach unto them, and being within their thraldom, their custom was to drown both them and their ships. Even so our late pleasant sirens, in all pulpetes 
Liberty a pleasant harmony to them that are contented to embrace it, as the protestants are.  used such pleasant songs, and allurements, intending thereby not only to nosell the body with all kinds of bellychere, but also to make them to forget both God and man, & so procure Hell mouth to open, & swallow up both body and soul. Now I would gladly learn of them whether the heretics of whom s. Paul 
This place of s. Paul was wont to be painted upon the walls of churches to beguile the simple. But when thou readest this place, way it well in the mind & then give sēt●ce.  prophesied, did utterly forbid marriage to all men & women or not. If they answer yea, as they cannot choose, than they cannot prove that the catholic church forbiddeth marriage to all men. For who is it, priest, religious man or woman, but that once in their life time they were at liberty either to marry or live chaste? So that the choice of either state is free to do as the grace of GOD shall work in them. Now again if 
Marriage is not discommendid of the church, but it is magnefied for out of the vii jewels thereof.  they affirm the papists to forbid marriage to some, as to prietes, nuns, and other votaries therein showing themselves to be those whereof saint Paul affirmeth: truth it is, the Church forbiddeth all such to marry, not discommending matrimony tóo such as may lawfully take it. But, forasmuch as they have bound themselves by vow and promise to the contrary, therefore because they might not incur into the lapse of damnation, as Paul reporteth, it is the charity of the church to forbid them 
●. Tim. v. Nu. 6. &. 30. Eccle. v. john. two.  marry, as S. Paul's rule prescribeth, who knew how straightly the scripture chargeth such as have made vows to keep them. And for that cause, he saith: the widow hath damnation if she marry after she is received into the Church to be found of the goods thereof: because she unloseth chastity, and therefore he calleth it her first faith, in respect of the second made too man by marriage. Whereby it is plain that S. Paul cannot mean by his prophecy, that the church is heretical in forbidding the professed, and vowed to marry, as they teach. For than they must needs prove Paul to be an heretic. O cankered stomachs, festered througheoute with malice. But will you see their shifts? Paul saith receive no widows into the church under lx year old. etc. and after he sayeth, the younger widows refuse etc. Here say they, taking any into the church under lx year old Paul's precept is broken. Whereby they that are taken in, are at liberty to marry. This is Poinettes doctrine 
Poinettes doctrine.  in his book of the defence of priests marriage. But what man is he though he be half mad, but he may perceive their folly. Herein I will ask whether the old widow having the age that S. Paul nameth, if she marry, doth incur the danger of damnation? Whereunto if they answer yea: then 
No doctrine can be ill if it serve for the practice of the hot protestances who rather then they would live chaste would say the●cold not chose but burn.  how chanceth it, that some of them, notwithstanding their vows, being of that age, yea and above to, not fearing damnation did marry? But what shall men judge of them? If rash judgement might conjoin with rash doctrine, truly a man might speak rashly. But let God judge. For where as saint Paul doth vehemently exhort all widows to the vow of chastity, & excepteth no age touching that profession, but only in respect of such as should be found by the goods of the church: now cometh in ruffling Poynet with his double marriage two wives at a clap, and maketh S. Paul to correct 
i Cor. seven.  that which first so earnestly he taught, and will have widows to vow chastity no more, except they were at the least xl. years of age. But if a question may be 
A question.  asked: I pray you sir, of what age was Timothe, when S. Paul exhorted him to live chaste?  
Was he xl? Was Paul xl. years when he said: I will have all men to be as I am myself? Were they also lx. years old a piece that saint Paul spoke unto? Well to confound Poynet, here a word or twain of chrysostom upon that place. Saint Paul (saith he) 
A place of Chrisostom to prove that young widows did vow.  forbiddeth such widows, and driveth them from that purpose, not because he would that there should In granting whereof they prove themselves liars. For the catholic church (which they call papistical) doth neither forbid flesh 
The church forbiddeth no meats as the folly of the protestants doth imagine.  nor fish to be eaten at such times as by the same is prescribed. But for the understanding of this place of S. Paul, touching certain which should come & forbid marriage, & meats to be eaten: it is to weet, there were in the primative church false prophets, 
Act. iiii.  which affirmed, that the old law was as necessarily to be observed 
Sundry sects of heretics that verified S. Paul's prophecy, ●ere ●osen germans to the protestants.  as the new: as Ebion, Cherinthus, and the Nazares, who following the uses of the Greeks, abstained from meats which were suffocate: of whom s. Paul speaketh, saying: There were some which believed that certain meats naturally were unclean, such was Tacianus, Eustacheus, & Priscillianus. There were also a sect called Manichaei, who not only refused Flesh, but also Eggs, milk & cheese, and the like. Another sect also called Scueriani, utterly forbade wine as unlawful. Another sect also called Cathari, 
●uido de h● resibus.  affirmed that to eat Flesh, Eggs & Milk, although it were great necessity, was a deadly sin. And these and such like were they of whom Paul speaketh. For the church forbiddeth none of these to be eaten, but at certain times, which is both praised in scripture, aswell to please God, as also to profit & enrich the common wealth. To abstain 
〈…〉 e profitable abstinence is.  from meats, commonly called fasting, is a thing much acceptable to God, and in scripture estso●es persuaded. The children of Israel were commanded by God, as it appeareth in Leviticus, to abstain 
Levi▪ lx.  from meats: is not the man 
Numeri. vi.  and woman when they go about to do sacrifice, commanded to abstain from wines? Christ himself 
Matth. xv.  biddeth us to watch & pray, because we know not the hour.  
Put upon you (saith Paul) our saviour 
Roma. xiii.  Christ: & have no desire to the fulfilling of the desires of the flesh. And they which be of Christ 
Gala. v.  let them crucify their own flesh by abstinence. The fathers of the old law in all things they went about, used the armour of abstinence, especially to overthrow God's enemies. The people of Israel being commanded of Samuel 
●. Reg. seven.  to fast, overcame their enemies. judas Machabeus being 
Macha, iii.  about to fight with Gorgias, as soon as he had fasted he obtained the victory. Daniel fasting three 
Daniel ●.  weeks received a vision from the Lord. Achab by fasting, wearing 
three Reg. xi●.  of sackcloth, & lamentation obtained forgiveness of his sins. judith by that armour vanquished 
judith ix Hester▪ ●●i●.  Holofernes. And Hester after three days fast converted Assuerus furor into temperance. Many other of the good fathers exercised that weapon to confound their enemies. But our countrymen, such chiefly as had the gospel most in their mouths, so oversaw the Gospel, that all these good places with innumerable more were quite overseen. I pray God to put such grace into their minds, that hereafter they may no more oversee the comfortable places of scripture written for our erudition & comfort, but with diligence peruse them, & with more diligence put them in practice.  
Doubtless nature is satisfied with a small portion, if man will captivate his own sensuality, and bridle his affections. True are the words of Seneca. Nature is content 
Epist. 18.  with a little, whose contentation if thou do oppress with superfluity▪ it will convert into things noisome. Follow not Sardanapalus With his belly cheer, nor yet Epicurus, who counted the blessedness of this life to consist in pleasures of the body, but rather let us follow the example of a sort of people called Essaei, who lived with such abstinence, 
josephus ●●lli Iud●●ci. lib. 2. cap. 7.  that their life was prolonged into years infinite: or else the good lives of the godly fathers, Antonius, Paulus, & such 
Tripertite historia.  like, who continually lived in desert with roots and other thin fare. Let us learn of the Persians how to abstain: Who when 
Cicero. Tusculan. quest. lib. ●  they went about to attempt any enterprise, besides bread did eat 
Abstinence of the Persians.  nothing else but Nasturtium, which is an herb called Cresses, supposing that thereby their spirits were made more quick & lively. It were to be wished that all men intending either to pray unto god for any temporal commodity, or else for any heavenly treasure, or to do any good work, would follow the Church's example therein, that is, before to begin with fasting, and to eat Nasturtium, that is to say, to exhilarate their spirits by fast, to perform their intent. Then might they accomplish Tobyas saying, that 
●obi. iiii.  prayer joined with fasting and almsdeeds, is profitable. Thus abstinence and fasting is universally commended, aswell by profane men, as by divine. Therefore in this thing the Church cannot be those heretics, whereof Paul prophesieth. For it prohibiteth not meats utterly, but it giveth a certain prescription & order, foreseeing man's frailty, which were it not brought in servitude by such means, it would not vountarily for the most part endue any godly inclination. For 
The church in all things keepeth an order.  order, as well in things natural, as supernatural, hath ever had such pre-eminence, that thereby the incomprehensible majesty of GOD, as it were by a bright leme of a torch or candle, is declared to the blind inhabitants of the world. In framing of all things saith (Tully) in apt and 
Officiorum. Libro. i.  convenient places, order is to be required. So that the church by the administration of the holy ghost, from time to time to prevent man's imbecility, hath chosen out certain times for order sake, to put man in remembrance of his duty towards God: which times are of all good christians to be duly followed.  
For it is well known as Tertullian 
In definitionibus ecclesiast. d●gmatum. Cap. 66.  saith, that it is good to take meats with thanks giving, & to eat that which God hath commanded, but to abstain from some, it is not evil done, not for that they be nought, but for that they be not necessary. And to moderate the use of them for necessity and time sake, it is the property of christians. We know what the scripture speaketh touching 
Gene. ix. i Timo. iiii. Roma. xiiii. Ma●c xv. Gene. iii.  the eating of all things, & that all meats are to be eaten with thanks giving. But yet it doth not so commend the eating, to condemn the forbearing and abstinence from the same. Sure, it was a pleasant matter to come to a sermon to here fasting reproved, 
Pleasant sermons.  affirming that all kinds of meats, might lawfully be taken at all times, & to fast from sin it was sufficient. And in those days to hear a sermon entreating of such like matters, the fame anon was bruited, Oh this man hath made a goodly piece a work, this man is verily a prophet, with the like. But what might be said to those jolly work men? even the like that Papinianus 
Eras. Apotheg. libro. 8.  answered to the Emperor Bassianus. For the Emperor bearing a notable displeasure against his brother, insomuch that he went about to rid him of his life, & because murder in the city of Rome was an audible offence, he entreated the said Papinianus, a man of great authority amongs the Romans, that he would by some means defend his cause of murder. O Bassiane, quod he, murder is sooner committed, than the quarrel thereof can be defended. Even so these champions of heresy, could rather break their fast with flesh upon Godfryday, then defend the quarrel why they ought so to do upon Maundy-thursday. They could better give a liberty to maintain vice, then make restraint to suppress the same. But Aristotle might have 
Plutarch in Sylla.  given them the like answer for their liberal talk, as he gave Calisthenes his scholar, for reproving of Alexander with this verse of Homer.  

Thy talk my son being uttered so fond,  
Will breed thee confusion by death utterly.   
What hath followed this their liberal and vain persuasion, this realm most piteously doth at this day feel. For those commodities which for the sustentation of all men, sometimes were here most abundant: now are most scarce and uneasy to be gotten. But I pray God that that be the least plague. It yieldeth almost as great a terror to remember the calamity of this realm, grown by thin ferteignement of a common woman called Heresy, as the rehearsal of the Trojans destruction did to Aeneas, who was friendly 
Aeneid. Virgi  welcomed to Carthage by Dydo queen thereof, that every christian may say with Aeneas,  Horresco referens, gelidusque per ima cu● currit Ossa tremor. 

To rehearse the same, very fear doth make me quake.  
It thrilleth through my bones, that my flesh therewith doth shake.   
But now to return to fasting: The protestants affirm, that it is a wholesome thing. But what kind of fasting is it that they mean? to fast from sin say they, and not from meats. For that which goeth into the mouth, defileth not the man, but that which goeth out. And the kingdom of heaven is not meat & drink. These and such like they esteem to be such bulwark against the bodily fast, that no man can overthrow them. But herein a man may well perceive how like themselves they be, and how rightly they accord with those, of whom Paul giveth admonition, saying: Let no man deceive you with 
Ephe. v.  vain persuasions. It would be demanded where they find expressed in scripture, that God commandeth only fasting from sin, and not from meats. And as herein they can make no answer, so likewise they must affirm that the next remedy to avoid 
Remedies to avoid sin.  sin, is to do good works, that is to say, to fast, to pray, to give alms, to follow God's precepts, to love one another, to subdue the appetites, and to crucify our carnaltie, and this is to fast from sin. In what sort did john the baptist fast from sin? In giving himself to bellichere? No doubtless, his conversation 
Math. iii.  was in abstinence, fasting prayer, hard apparel, living in desert places, and such like. The disciples of john baptist 
Math. ix.  came to Christ, saying: Why do we and the Pharisees fast, and thou and thy disciples fast not? Note here that if the word Fast, should be understand as the protestants would have it, which is only of abstaining from sin: then their saying must have been: why do we & the Pharisees abstain from sin, and thou and thy disciples do not abstain from sin? Who is so blind that seeth not the blasphemous inconvenience which doth follow of this word fast, if it should be taken for abstaining from sin only? What answer made christ to this▪ did he say that their fast was a superstition? his answer was. Can the bridegrooms children morn while the brydegrom is with them? But when the brydegrom is taken from them, then shall they fast.  
What more plainer words can be spoken of Christ to persuade abstinence then these are? Yet in another place Christ in a serinon which he made to his disciples, declareth the straightness of his law, in respect of the old, to extinguish the superstition of the pharisees, saying: When ye fast, 
Math. vi.  be ye not like unto hypocrites. etc. By the which word fast, I am sure he meant the bodily fast, or else he would not have described their manner of fasting in such sort: Wherein he went about to correct the superstition of the pharisees, aswell in this correction of the body, as in the other two principal virtues, prayer & alms. For their delight was principally to be seen of men ypocritically. And here is to be noted that prayer and alms deeds, be two particular virtues to be used of all men, according to their several gifts. Prayer is common 
Prayer and almsdeeds  to all men, to pray when they will▪ alms to them that have wherewith all, which both with fasting, being used according too God's holy word, & to the censure of the church (no doubt) are most profitable and undoubted means to aspire to salvation.  
Thus touching the foresaid place of saint Paul, concerning those which should prohibit marriage, and abstaining from meats, any man may most clearly judge, by whom those words were spoken. Not by the church, as the heretics maliciously mind: but by those before remembered. The first part of which prophecy is verified of these miscreants in our time, and the latter part in the old heretics, which started up, not long after the death of Paul. Whereby it may appear whether part doth persuade the eschewing of sin: The church 
The catholic church. persuadeth austerite of life.  catholic, or the church malignante. The one exhorteth all men to bear Christ's cross, in hard life, trouble, and affliction: the other persuadeth to embrace liberty, bellichere, and all pleasure.  
The one giveth rules & orders, to frame man's frail nature: The other giveth rules to advance man's nature. The one subiugateth thaffections: the other unbridleth the appetites. The one telleth, as it were with the forefinger, the way to salvation: The other discloseth with the whole hand, the high way to damnation. The one giveth rudiments to withstand the devils suggestions: The other frameth rules to follow his collusions. Therefore let every man give diligent heed, how he follow rash doctrine, lest repentance follow. Better it is to serve GOD then Mammon, to follow the wholesome counsel of our spiritual mother, than the wicked persuasion of our worldly mother, the parent of sin, & the nurse of iniquity. And like as the heretics aforesaid in the primative church, did both deny marriage and fasling from meats, as things unclean: So do the protestants and heretics of our time in falling from the faith, abuse them both. So that all men may (if they weigh the matter with indifferent judgement) see who be the false prophets, and wolves in sheeps apparel, whereof Christ giveth premonition to beware of. 
Math. seven. The shepish apparel of the protestants   
Thapparaile which our protestants do wear, is the cloak of holy scripture, lined with lies & false interpretation of the same ever crying: The word of the Lord, God's book, and such other vain outcries, nothing degenerating from the heretics of ancient time: for they used not only the garments of holy scriptures, but also the cloak of dissimulation, pretending to the world holiness of life, whereby many were deceived. The heretics in our days esteem the fast in such sort, as they can do none other, but eat fast, drink fast, prate fast, and lie fast: A solemn fast surely, and meet for such fasters. And here they demand, where do the Papists say they, find the fast of the superstitious Lent, or any other day, prescribed in the scriptures. Christ fasted xl days, being preserved by his godhead, but can we do so being his weak members▪ Thus they triumph in wonderful manner, dissuading the voluptuous carcase, from all painful exercise. All things ordained to any godly intent, were by these Momuses derided. A pitiful case & a godly warning to teach men to beware of such belly gods, void of virtue, and barren of all 
The protestants consciences.  good works. But if the consciences of these false Apostates, were not marked with an hot iron, kindled in the devils fiery furnace of horrible heresy, blown with the bellows of boasting, pride, and bragging knowledge, resusing thancient expositions of the fathers: If their consciences were not thus marked with that iron, which obstinacy hath so sore pressed, that the print will not out, they could not chose, but recognize their abominable errors:  
But yet to remove one stumbling 
A stumbling stock very much used in the mouth of Gospelers.  stock, which the grand captains of this host armed against the church have. touching this point of fasting, which is a place of isaiah the prophet, where he showeth how the people cried upon God, saying. Wherefore fast we, & thou seest it not, we put our lives in straightness, and thou regardest it not? Behold when you fast, your lust remaineth still, for you do no les violence to your debtor. Lo you fast to strife & debate and smite with the fist of wickedness. Now ye shall not fast thus that you make your voice to be heard above. Think you this fast pleaseth me, that a man should chastise himself for a day, to wreath his head about like a hook, or to lie upon the earth in an hearen cloth▪ Shall that be called fasting or a day that pleaseth our lord? Doth not this fasting rather please me, that thou lose him out of bondage that is in thy danger, that thou break the oath of wicked bargains, that thou let the oppressed go free, and take from them all manner of burdens, to deal thy bread to the hungry, to bring the poor wandering home into thy house, when thou seest the naked to cover him, and hide not thy face from thy neighbour, and despise not thine own flesh? Then shall thy light break forth in the morning. etc.  
This place of Esay they marvelously rejoice in, using it as a sure shield to defend their doctrine. But herein they play their old parts, in alleging one truth to confound another. This is 
The protestants with one truth do seem to confound another.  the truest fast, ergo the other fast is not profitable: the argument is as like, as one being demanded which is the way to London, he answered, a poke full of plumbs. The prophet Isaiah allegeth this as the most certain and truest fast. And Christ commendeth the other as a mean to attain unto the same: which fast if a man do neglect, the other is not profitable, as is aforesaid. And thus this block with the due consideration of a good christian, may be soon removed. But as this too some is an occasion of stumbling, so was Christ in divers his sayings too the sturdy jews, that would not be leave in him. And as christ in deed ministered no occasion to them, no more doth the prophet Esay to the stumblers of our time, which stumble at vice, and leap over all good works. Therefore it is too be wished that men would take heed of them, and beware how to taste of their pernicious doctrine, as is said in the beginning, which is the only cause of our misery: for our faith is so extenuated by their evil doctrine, rooted so in the heads of many, that GOD hath just cause too plague us all in general. For without 
Heb. x●.  faith it is impossible to please God. Then where infidelity is, God is not pleased. But hereto the protestants will reply and say, they be no infideles, but do believe in the same everlasting trinity, wherein we believe, as it doth appear in divers their libels, wherein they extol faith. Which is true: but in their definition of faith they made such a mingle mangle of the iii theological virtues: faith, Hope, and charity, that only faith like a conqueror had discharged hope, and charity, out of office. In the 
●●●ot in his book called the Governor.  which their doctrine of only faith, they fared much like to an Orator which was brought in before an Emperor, to make 
A pretty example.  an oration. Which Orator when he was placed before the Emperor, beginning his Oration, he so much liked himself for his eloquence, that he had forgotten where he was: yet as he thought. he should have been greatly praised. His friend asked Themperor how he liked him. Forsooth (quoth he) as I do my Cook at home. For when he came to me first, he could make me a good mess of pottage, but he hath sought so many new fangled ways, that he cannot now make me a good sa●orie mess. Even so our curious doctors were so fine in setting forth of faith, that they had forgotten their old catholic faith, by them professed at baptism: and in the end they had forgotten themselves to: much like the vain glorious orator in his oration, & the Coke ruffian in making his pottage: the one unsensible. & the other unsavoury.  
This faith only hath wrought so hotly, that rather than they would forsake their drossy divinity, which they have gathered by their curiosity, they thought with fagotes to end their lives miserably. And in this kind of death they so arrogantly rejoice, that they be so bold to compare themselves with the Martyrs of Christ's church. But forasmuch as this is a cause which of some men is thought marvelous: that men should die in the quarrel of religion, and therefore the quarrel good, It shall be worth the travail to say somewhat therein: rather for the ignorance of the unskilful, then for the matter itself.  
As in the body of a common 
A discover touching the burning of heretics and of the fond imaginations of many concerning the same.  wealth politic, if any malefactor, these, or murderer, be found guilty in the crime or offence wherein he is accused, forthwith the law doth prosecute by the verdict of the xii men, and sentence of death is pronounced for his desert, as a man not worthy too live being an enemy to the weal public: Even so in the church of Christ, which is the spiritual kingdom, such malefactors, and miscreants as do transgress the faith, & other wholesome constitutions enacted, first by the providence of the holy Ghost, and afterward diligently put in execution by the holy patriarchs, bishops, and other governors of the same, are justly by the censure of the same committed to the politic magistrates to be punished, either by death, or else by some other means lawful for the same, as enemies to God, haters 
The heathen could not abide the despisers of their religion.  of his true religion, and contemners of all good orders.  
The Heathen being nuzzled in their superstitions, & vain veneration of their feigned gods, yet bare such reverence to their religion, that in no wise they could abide the despisers thereof. The athenians, for that Alcibiades, a 
justinus libr● quinto.  stout captain in their wars, was supposed to have neglected the sacrifices of Ceres, was in his absence by death condemned. The just Socrates, likewise was condemned for the like, insomuch that Xenophon, writing of him, 
De factis & dictis Socratis  marveled much thereof, considering he bore himself so upright. If the Heathen had such a regard to their feigned religions, what would they have done, if they had known the true and living god, our creator? And what ought we christians to do touching the contemners of our true religion? Christ himself commandeth, that if any man doth not give attendance to the church's admonition, he willeth him to be taken for an Heathen and publican. Therefore if that man be worthy to be taken for a Publican, or Heathen person, which will not here the church: Then the heretic which not only is incorrigible, but also a contemptuous person against God and his church, is worthy the name of an Heathen man, according to Christ's own sentence: and not worthy to live, or be conversant amongs christians. If not worthy too live, than he is worthy death.  
In the old law we read in Deuteronomie this sentence. 
Deu. xiiii.  That man which is proud, and will not obey the priests commandment, which that time doth minister to thy lord thy God, & the judgement of the judge, let him die: wherein thou shalt take away an evil out of Israel. Also in 
Deu. xviii.  another place it is written. The Prophet which being inflate with arrogance, will speak those things in my name, which I have not commanded him, let him be put to death. Forasmuch then as all proud men contemning the church's authority, and the priest, are by the manifest scriptures worthy to be slain: than it is not contrary to God's word (as the brethren affirm) to punish any man for his opinions. S. Paul admonisheth us, yea & 
two. Thes iii Roma. ●vii  entreateth us too take heed of them which sow sedition amongs the people, & to eschew their company: for such as they be, do not serve their lord Christ, but their own belly, seducing the minds of the innocent with sweet talk and fair persuasions. Such are 
The manner of our heretics.  our martyrs in these days, who in their life time go about nothing else but to sow sedition, either conspiracy against their prince, and magistrates, or else to pervert the innocent with their vain persuasions & foolish talk. I would to God, saith Paul, 
Gala. iiii. two. Cor. x. Gala. v.  that they which trouble you were cut of from the congregation. The which words of s. Paul seemeth to be an infallible rule touching the punishment of heretics. But our men not regarding the discommodities which might ensue by means of their false persuasions: cry out with one voice, saying.  What cruelty is this, to put to 
The fond words of the simple & rude people exclaimed to the heretics passing to death.  death the brethren in christ? where do we read in scriptures that christ or his Apostles sought the death of any man? Therefore (say they) it is mere tyranny thus to persecute the little flock, the chosen and elect vessels of God, crying by the way as they pass to deaah: Be constant dear brethren, be constant in the faith, stick to it, it is not this temporal pain which you ought to regard, your breakfast is sharp, your supper shallbe merry. Therefore the lord strengthen you. 
With these & such like vain words, they bring the poor men in such fool's paradise, that they with such vain arrogance, and small charity, stick not to adventure themselves into the fiery flames. O ye foolish and blind galathians, who hath so bewitched you too think, that that man which sticketh to his opinion to death, and sealeth the same with his blood, as you term it, therefore his opinion is good? But to answer your fond objection touching Christ & his Apostles, whether they sought the death of any man or not: ye shallbe answered by s. Augustine. 
Augustinus super joannem.  For the Donatists, in his time justly condemned for their heresies, alleged the very like objection, whom he answered thus. What Emperor then did believe in Christ? The cause why the Apostles required not the death of heretics, was for that the sword of Heathen Princes did not serve the Gospel. But assove as Constantine the first christian Emperor was baptised, the catholics than cried out against heretics. For if Emperors do punish theft, murder, rape, adultery, and perjury, why should they not as well punish heresy and sacrilege? Thus saint Augustine allegeth the cause, why heresy was not punished in the primative church. For if the Princes than had yielded to the Gospel, & not followed their superstitious idolatry, doubtless the quarrel of God's enemies had been revenged aswell as now. And yet we read that one thing was observed then aswell as now: which was that all vain and curious books, whereof we want no store at this present, were burned openly before all men, and the sum which the books die amount unto, was five hundredth thousand pence, as appeareth 
Act. nineteen.  in the Acts of th'apostles. But here to note whether it be the cause, or else the death that maketh a martyr: we will allege the saying of the late Prophet 
Whether it be the cause or the death that maketh a martyr.  oft by the protestants compared to the old Prophets, called Latymer, in his book of sermons, 
Latimers' combat with sir Thomas Seamers spirit  made before the late kings majesty Edward the sixth, where shamefully railing upon a dead man sir Thomas Seamer lord admiral, disgracing him with all vile words and histories of his life paste, that possibly he could devise: he seemed even openly before the king to make a combatte with his spirit. For as pliny sayeth, they that speak evil of dead men, seem to contend and fight with their spirits. So this Prophet then to prove that his stout dying made not his quarrel good, had the words ensuing.  O say they the man died very boldly, 
In his four sermon.  he would not have done so, had he not been in a just quarrel. This is no good argument my friends, a man seemeth not to fear death, therefore his cause is good. This is a deceivable argument: he went to death boldly, ergo he standeth in a just quarrel. The Anabaptists that were burnt here in England, in divers towns, as I have heard of credible men (I saw them not myself) went to their death, even intrepride, as ye will say, without any fear in the world, cheerfully, well let them go. There were in the old doctor's times, another kind of poisoned heretics, that were called Donatists. And these heretics went to their execution as though they should have gone to some ●oly recreation, or banquet, to some belly cheer, or to a play, And will you argue then, he goeth to his death boldly, or cheerfully, ergo he dieth in a just cause? Nay that sequel followeth no more than this. A man seems to be afraid of death, ergo he dieth evil. And yet our saviour Christ was afraid of death himself. Then he afterwards warneth his audience not to judge those which are in authority, but to pray for them. It becometh not (saith he) to judge great magistrates nor condemn their doings. Unless their deeds be openly and apparently wicked. Charity requireth the same, for charity judgeth no man but well of every body. etc. 
Thus Latymer proveth that stout dying is no sure token of a good quarrel, and proveth it a false surmise, if any do believe the cause of death to be true, because of sturdines in the time of the same. Also to prove that it is not the death that maketh a martyr, but the cause. The chronicles make mention of one john Oldecastell 
Polidorus Libro. 2 2.  a knight, a valiant man, although he were wicked, who with one Roger Acton (togethers 
Old castle (in a book that Bale maketh of his death) is canonized for a martyr  with him favouriug Wickleffes opinions) conspired against the kings majesty, than Henry the fift, only to set forwards their conceived opinions, & with a desperate company assembled, thinking to obtain the city of London, from the king. But being prevented, he was taken and put into the tower of London. The said Acton also, who within a while after, was worthily put to death, but Old castle escaped prison, not withstanding within a short space, he was taken again, & then hanged, drawn and quartered. But he went to his death so stoutly, as though he had nothing deserved to die. But if heresy, and treason, be no just causes, than he died wrongfully, as in the chronicles more at large appeareth. If the stoutness of death be a just cause to prove a martyr, than many which have denied Christ to be equal with 
A Fleming of the heresy of the Arrians, burnt in Smythfielde.  the father, which was the Arrians opinion, were martyrs. Then joane Butcher is a martyr. Then the Fleming which was burnt in Smythfielde, in the time of king Edward is a martyr, who lived in such continency and holiness of life, that before his going to meat, he would fall prostrate upon the ground, & give thanks to God the father: his diet was so moderate, that in two days space he used but one meal, & at the time of his death he was so frolic, that he fared much like our martyrs, in embracing 
Toys used of our martyrs.  the reeds, kissing the post, singing, and such other toys. In like sort the gross 
joane Butcher, otherwise called joane of Kent.  martyr, joane Butcher handled the matter. And where as one Skorie then preached before the people, in time of her death, she reviled and spitted at him, making the sign of the gallows towards him, boldly affirming that all they that were not of her opinion should be dampened. Yea & she was so bold to say, that a. M. in London were of her sect. Such & the like was the charity of Anne Askewe, so oft by Bale likened to Blandina that true martyr of Christ's church, in his furious book which he wrote of her death a noble piece of work, & meet for such a champion to be th'author. The said Anne Askewe, was 
Anne Askewe.  of such charity, that when pardon was offered, she defied them all, reviling the offerers thereof, with such opprobrious names, that are not worthy rehearsal, making the like signs too the preacher at her death, as her pew fellow & systcr in Christ, joane Butcher did, at Skorie aforesaid. These arrogant and presumptuous martyrs, in the time of their deaths, do little esteem the words of saint Paul, saying: If I had the spirit of prophecy, and knew all mysteries and all manner of cunning: Also if I had all faith, in so much as I could translate, and carry away mountains, yet were I nothing if I lacked charity. Moreover, if I did distribute all my goods in feeding the poor people, and although I gave my body to be burned, having no charity, it nothing availeth me. Thus if they esteemed the Godly exhortations of holy scriptures, they would not so uncharitably use themselves especially at the extremity of death. But the devil, whose martyrs they be, doth always instruct his darlings, to follow his raging steps. True are the words of the wiseman, saying. A sturdy heart shall sustain damage, and he that loveth peril therein shall perish. Therefore sturdiness, and self love, is the only cause of the martyrdoms of our martyrs whereof do spring innumerable faults (as Cicero saith) 
Officiorum. Libro primo.  When men puffed up with stoutness of opinion, be shamefully involved in foolish error. Doubtless a great fault it is, and contrary to civil life, so to be addicted to self love and arrogancy: as to think ourselves to be so learned, that no persuasion or terror can beat the mind from that folly. A pitiful case it is to see, not only the learned, which for want of grace 
Blind baiard.  do fall, but also blind bayard, who although he be utterly blind and dull, yet his courage is such, that he careth not to leap over hedge and dytche, I mean the simple & ignorant, which only for want of knowledge do err, and yet have such audacity, that they care not to spend their lives in their folly. And for that these blind bayards do so stick in their opinions to death: it is wondered at of many, not of learned or godly men, but of brainsick fools, which like feathers will be carried about with every blast of new doctrine. At the deaths of which you shall see more people in Smythfeilde flocking together on heaps in one day, than you shall see at a good sermon or exhortation made by some learned man in a whole week. Their glory is such upon these glorious martyrs. And why is this? because their minds are given wholly to vain things, much like the athenians. For when Demosthenes 
Laertins' in ●us vita.  was telling them a solemn tale of an asses shadow, and upon the soubden brake of, leaving the tale half told, they instantly entreated him to make an end. O ye fools, quod Demosthenes, ye love to hear such trifling tales, but if I went about to declare unto you any serious matter, you would scarce give me the hearing. Thus far our countrymen, if there be any vain sights to be seen, or any foolish matters to be heard, lord how they run, and sweat in their business. But if there be a sermon at Paul's cross, after they have ●aried there a while, to here some news, and the preacher at the prayers, lord how they vanish away in clusters, repairing into Paul's, and either by & sell some bargain in the body of the church, or else tell some tale of an Ass' shadows. But to the purpose, if our men will needs be martyrs, as they pretend to be, where is their modesty, their patience, 
Special● poynces to be required in a martyr.  their tharitie, their love, that is required in a martyr? I am sure, they dare be bold to compare themselves to the martyrs of the primative Church. To whom they be nothing like. For the sure token then of a martyr, 
Eusebius lib. ●▪ Cap. ●.  was to have a sure profession of God's truth, which token they can not challenge. For in itself their profession is divided, unless they would make God's truth (which is one) to be divers. If they will challenge their modesty, they be far deceived, they use no such glorious titles. For if any man had named them martyrs in their communications or letters, they would reprove him therefore, saying: that that title was worthy for Christ only, who alone was the faithful witness of his truth. If they will challenge to themselves charity, patience, and such like: they be as wide. For Paul, Stephen, and the rest, used no taunting words or reproachful checks against the bishops and magistrates in their time, but with mild countenance, they answered their objections. But our martyrs will not stick to call them slaughtermen, butchers, blodsuckers, and such like blasphemous names, more like hellhounds then holy ones: such is their patience. Paul being brought before Ananias 
Act. xxiii.  the high priest, and being beaten of the standers by, saying: Dost thou strike me thou painted wall, dost thou sit upon me here in judgement, according to the law, and dost then command that I should be stricken, contrary to the law? Then the standers by told him that it was the high priest. I knew not (ꝙ he) that it was the 
Exod xxi●. Philip. iii. Matth. xxii Paul wasory for hi● taunt, but the protestants rejoice in their.  high priest, for it is written. Thou shalt not revile the head of the people. Paul herein was sorry that he had reviled the magistrate. But our martyrs forgetting S. Paul's rule, cease not from time to time, contumeliously to rail upon the bishop, & other learned and godly men, with the most vilest terms they can devise, & yet sheweno cause of sorrow, but like Orestes, Tantalus, Theseus, and Proserpina, and such other infernal furies, they exclaim in a tragical manner upon God and his church, the heavens, the earth, and all that is. But yet one thing there is, wherein they greatly 
The constancy where in our martyrs triumph  triumph, that is, the constancy of these men (oh their constancy is wonderful) which is no cause, as partly is touched before, to prove them martyrs. For if their constancy were used in a good cause, than were it worthy fame. What folly is so great, sayeth Tully, or so unworthy a wiseman's 
De natura deo ●um. lib. i.  constancy, as is false opinion? The constancy whereof our men so brag of, is not for any opinion that is good or commendable, it is but only for worldly praise or dispraise, the zeal of whether being taken away, it would convert into inconstancy. The cause, as is aforesaid, doth make a martyr, and not the valiant death. A notable history occurreth now to my remembrance of a true martyr, and it is rehearsed in a book made by that most excellent & well learned gentleman, called sir Thomas Elyot knight. Valeriane being 
The governor the third book. A true martyr.  Emperor of Rome, & perfecuting the church, in egypt was a christian man presented unto him, whom he beholding to be young and lusty, thinking therefore to remove him from the faith, rather by venereal motions, than by sharpness of torments, caused him to be laid in a bed within a fair gardin, having about him all flowers of sweet odour, & most delectable savours & perfumes. And than caused a fair tender young woman to be laid by him all naked, who ceased not sweetly and lovingly to embrace & kiss him, showing to him all pleasant devices, to the intent to provoke him to fornication. There lacked little that the young man was not vanquished, and that the flesh yielded not to the service of Venus. Which thing the young man perceiving, which was armed with grace, & seeing none other refuge, with his tethe did gnaw of his own tongue: wherewith he suffered such incredible pain, that therewith the burning of voluptuous appetites was utterly extinct. In this notable act, I wot not which is to be commended, either 
A marvelous resistance of the spirit against the flesh, and a good lesson for our married votaries.  his invincible courage in resisting so much against nature, or his wisdom in subduing the less pain with the more, & biting off that whereby he might be constrained to blaspheme god, or renounce his religion. Sure I am that he therefore received immortal life, and perpetual glory. This young man was a true martyr, this man followed his master Christ in bearing his cross to crucify the affections. This man showed a notable example of constancy, in not denying his creator, the author & founder of his faith.  
Ignatius, of whom we read in 
Ignatius.  Eusebius, was a constant and undoubted martyr, who cared for no punishment, persecution or other torment. So was also Policarpus and justinus martyr. These 
Policarpus. justinus.  and such like are true martyrs, which against the infideles, and Gods enemies yielded their bodies to the service of death: not caring either for words, fame, or praise of men. These men were with torments unspeakable constrained to deny the name of Christ: These men were alured by fair promises to forswear their master. But our men are with torments & terror of death compelled to embrace Christ's faith, and to relinquish their jewish opinions. Ancient martyrs were tormented to the intent they might fall to Idolatry. Our men are entreated by all fair means possible to worship the livyug God. O what madness is this, to seem to die for the name of Christ, when the sentence givers do exhort them to embrace Christ? Who can call this persecution? If the Turk be persecuted, when he is by a christian gently persuaded to be baptised, and to put upon him Christ, and to forsake Mahomet, then may the heretic say that he is 
In what causes men ought chiefly to spend their lives.  justly persecuted. But if our men do love wilful death, and be weary of their life in this world: I would have them either arm themselves in battle to fight against the great Turk or other enemies of the faith, or else to offer themselves in Turkey to be burnt, or otherwise persecuted, and not in christendom, where Christ is sufficiently known to all men: if they will needs die, to be renowned after their death, let them do as many 
A notable death to die for the causes of the king and queens majesties.  notable men among the Romans, & other have done, fight for their common wealths sake, and for the cause of their princes. Brutus the first consul of Rome, with such a zeal sought to defend the liberty of his country, that he encountered so fiercely with Aruns, son to Tarqvinius the proud, which was banished for the rape of Lucrece, that in the close with their lances they both perished.  
Mutius Scevola, a worthy gentleman amongs the Romans, to deliver his country from the siege of Porsenna king of Hetrurie boldly entered into his camp, thinking to kill the king: but when he came into the pavilion where the soldiers were wont to be pa●ed, he discovered his dagger & stroke at the kings secretary, supposing it had been the king, because their apparel was much like. But being taken & demanded what he was, & why he took upon him such an enterprise: with a stern countenance answered: I am a citizen of Rome, quoth he, my name is Mutius, and I being an enemy would feign have killed mine enemy, & my stomach is no less to die for the cause, than it was ready to do the slaughter. For it is the part of a Roman both to do, & to suffer valiantly: with other the like words. Wherewith the king being moved, said unto him, that unless he would disclose unto him what treason was imagined against his person, he should with fire be tormented to death. Then beholds O king (quoth he) what a small matter the fire is to them which seek to be renowned with glory: and immediately thrust his hand into the fire and burnt it quite of. By which fact his country was delivered from the extremity of that siege.  
Moreover, Codrus king of Athenes, 
Inslinus. lib. ii  at such time as the city was in great distress, by reason of the siege laid to the same, repaired to Apollo, by Oracle to know what should become of the city. The answer was, that unless he himself should be slain, the city should be won. Codrus therefore bearing a natural piety to his country: rather contented to give his own life, than the city should be given into the hands of his enemies: put on a beggars apparel, and conveyed himself into the camp of his enemies, and there gave an occasion to one of the soldiers to strike him and so was slain with a bill.  
Whereby the siege not long after broke up. These examples are sufficient to spur these wilful men forwards, rather to give their lives for the defence of the common wealth & Princes, against the enemies, then with such obstinacy to consume it in the fire, and no cause why. They might in spending their lives in the cause of their Princes, or else in defence of God's religion, deserve both reward at the hands of God, and also immortal fame in meriting well of their common wealth. This is the death wherein a man ought to triumph: In this death a man heapeth up in heaven treasures unspeakable, & in earth fame immortal: a worthy death, and worthy a christian man. For this cause it is that the feast of S. Stephen's martyrdom is yearly celebrated: For this cause it is that the blessed feasts of the Apostles have their yearly recourse. For this cause it is that the memories of Martyrs be registered in the Church of God.  
For this cause it is that the annual celebrations of all the saints of Christ, are had in yearly remembrance. Then all men which intend to embrace the benefits of Christ, and seek means thereby to attain to salvation, let them rather by this kind of death, that is to say, either to fight and suffer death for the defen● of the name of Christ, or else in the quarrel of his Princes, and other magistrates. But it is thought of many of these protestants, that no man ought to suffer death for his conscience. And they learned the same of Luther, who in deed is of that opinion. In Turkey (say they) a man may live with his conscience, why then should a christian man amongs christians, be punished for his conscience? Then may I ask them the like question if a Turk or heretic may use his conscience: Why did they punish joane Butcher & the Fleming, which were of the sect of the Arrians? For their conscience led them so to believe. Why may not the Turks use Mahome●es law amongs us? Why did Peter in ●●e Acts of the Apostles 
Acts. v.  destroy Ananias and Saphyra, for making a ley? For their conscience concealed the portion which they kept b●●ke. If it be not lawful for a man to die for his conscience, than they did ill too punish heresy by death, in the like time of procedings, whereunto I am sure they will not grant. For in any wise they must be no liars: although it be proved manifestly to their faces. Tush 
Math. ●v.  say they: suffer the Cockle too grow with the good corn till the harvest come. Then the lord of the harvest shall divide them, & shall put the good corn in to his barn, and cast the cockle into the fire. But this parable (GOD wot) maketh no more for their purpose than it doth against the hanging of thieves and other offenders. For if the offenders and breakers of the law, I mean such as concern treason, murder, or felony should live, how should a king or ruler govern his common wealth, wherein the honour & majesty of a king consisteth. And like as if such malefactors should ●ee suffered to continue in a common wealth without any restraint of punishment, the same common wealth, with the governor thereof, were like to fall too ruin: Even so in the state of the church: if heresy should be maintained, & the fautors thereof escake unpunished, it would not only bring the just plague of God upon the sufferers, but also it would utterly consume all faith & good orders, & so bring the soul of man to everlasting confusion. And that a king may punish such malefactors by death, aswell such as offend the church, as such as noye the common wealth, it doth appear by S. Paul's words to Timothe. We know (saith he) the law is good, if 
●. Tim. ●.  a man use it lawfully, knowing this how that the law is not given unto a righteous man, but to the unrighteous and disobedient, to wicked men, and sinners, to unreverent and profane, with such other: And then concludeth, that if there be any other thing contrary too wholesome doctrine of the Gospel, the glory of the blessed GOD, which gospel is committed unto me. Now note here that he saith the law is not given unto righteous men, whose wicked deeds rehearsing to the Romans aswell, as he doth in this place, he saith is worthy of death. May not a king justly put them to death by the law, which law he saith is good, if a man useth it lawfully Then to execute it upon the unrighteous, which committed any fault against the Gospel, which reproveth true religion: is a thing most lawful, which faults are adjudged by the church worthy excommunication, that is to say: to cut them of which are obstinate, as s. Paul wisheth Titus. 
Tit. iii.  Now if the law be good to cut them of, as rotten branches, which either be authors of sects, or offenders otherwise, the law judging them worthy death: than it is a thing persuaded by scripture to burn such branches, which are dampened by their own judgement, & no injury done to th'one or tother, but charity in cuttig them of: that they should sin no more in the like faults to increase their own damnation. We would 
Contra Crescomum gram. libro. 4. cap. 4.  not (saith saint Augustine) have them cut of (meaning heretics) from the other joints and members of the body, but forasmuch as the wound by cutting away the dead flesh, may sooner be healed, then if it were suffered to remain still. Therefore a more wholesome remedy is foùd with a short pain to ease the grief, then to suffer it to fester and rankc●e the other members. So it appeareth that it is a most pestilent error to think that noon for any opinion, or conscience ought too be put to death. But peradventure they will allege again: saying: why doth God say, which is the lord of the harvest, suffer the cockle, and the good corn to grow together till the harvest, lest you pull up the good corn therewith▪ Doubtless even for this cause. We see by experience, when seeds good and bad are thrown upon the earth together.: while they be young, it is dangerous to pluck up the one, lest the other be plucked up also. But i● they be suffered to grow till the good corn have a strong root, than the cockle growing up therewith, may be easily discerned, & 
The cau●● why heretics wernot punished in the 〈…〉 ti●e ●hu 〈…〉  without danger of hurting the good corn, the cockle may be rooted out. Even so in the infancy of the church, at such time as the faith was not thoroughly rooted in the hearts of men, much lenite and genlenes was used, in overcoming the stubbornness of heretics, lest the weak christians not fully instructed in the faith, might have fallen thereby. So that there was no sharpness 
At what time the sword begun to serve the Gospel.  showed upon any, till the time of Maximus th'emperor, by whose authority, heretics began to be audible, and were cut of by the temporal sword. After whom Theodosius, Valentinianus, Martianus, the like Emperors reigned in whose times also, laws were made for the punishing of heretics, and such as were authors of evil doctrine, & the cause was for that the faith of jesus began firmly to take hold, aswell in Emperors, Kings, and Princes, as also in others. And the church (as it is now) so grown that it hath so strong root, that hell gates shall not prevail against it: that is too say: neither the persecution of tyrants, nor the perversity of heretics, can overthrow it: the church, I say, now being in this state, & that heretics may easily be discerned, as cockle is in harvest (which is then wedded for overgrowing the good corn) doth by by excommunication cut them of, as scripture commandeth. For every perverse doctrine is, as saint Jerome saith, Leaven. 
●● 〈…〉 a●● 〈…〉 〈…〉.  And leanen ought to be taken from the dough. A sparkle as soon as is doth appear, aught to be quenched: rotten flesh ought to be cut away: a skabby sheep, ought too be repealed from the flock, lest the house, the doughthe body, & the flock be thoroughly corrupted, do burn, do putrefy and mar.  
Arrius in Alexandria, was but one sparkle: but because it was not immediately put out, the flame thereof destroyed the hole world. What mercy is this to favour, ●● to bring all other in peril of their lives? Meaning heretics, who if they might be suffered too reign, would bring all things to ruin, as is aforesaid. Of that 
Epistola ad Galath. cap. 1.  mind is chrysostom, that eloquent Atlas, one of the pillars of god's verity, saying. Have you not heard (saith he,) that he which in the old testament, gathered sticks upon the Sabbath day, for that he offended that one commandment, was destroyed with extreme death? Have you not heard also, that Ozi, which did but stay up the Ark from falling, was immediately strooken stark dead, because he took upon him an unfit ministery? Therefore doth the violation of the Saboth, and the touching of the Ark, so much offend God, that the offenders could obtain no pardon? What Pardon and excuse shall he have then, that doth corrupt wholesome doctrine, and in place thereof soweth wicked opinions? Thus chrysostom and the other Doctors of Christ's church, judge them, which by their evil suggestions corrupt the simple members of the church, worthy temporal death, and punishment. Then that opinion which the Protestants conceive of their own brain, upon the aforesaid parable of the gospel, and also that no man ought too suffer death for his conscience, is quite frustrate, & of none effect.  
And because our heretics will 
The bones of our martyrs, of some preserved for relics  needs have their men to be taken for martyrs, some of them counterfeiting the trade of the ancient state of the true church, gather together the burnt bones of these stinking martyrs, intending thereby (by like) to shrine the same, or to preserve them for relics, that at such a time as when an heretic is burnt, ye shall see a rout enclosing the fire, for that purpose. And when the fire is done, they lie wallowing like pigs in a sty to scrape in that heretical dongehill for the said bones. Yea and as it is reported, some gossyps and fellow disciples of these wicked apostles, use the same next to their hearts in the morning, being grated in a cup of Ale, too preserve them from the chyncoughe, and such other maladies incident to such hoot burning stomachs.  
A pretty medicine & apt for such brainsick pacientes. They may be well compared to Artemisia, of whom we read in Aulus Gellius, 
De ●octibus atti●is lib. x. cap. xviii.  which was wife to Mausolus king of Caria, who when her husband was dead she was of such an affection (being beyond all measure rapt with his love) that after the funerals was done, she gathered together all the bones and ashes of her husband, and mingling the same with perfumes and other sweet odours, she drank them up, declaring by such outward tokens her immeasurable affection. Many of our gossips taken with the same spirit in love (not with their: own husbands, whose like examples I never herd of) but with their merry martyrs, that for their sakes they care not to quaff up the poudet of their dirty bones too declare their burning affections. A pitiful case and with tears too be lamented, that the innumerable relics of Christ's 
True relics contemned.  true martyrs were so wickedly neglected, as they have been in the late malicious time. But they were then ridiculous to these sorts of men, who cried out with all wehemence: to what purpose are the reservation of the dead bones, and so contemning the relics of th'apostles, john Baptist, and such other holy and blessed saints, are not now ashamed to reserve to them selves the vile bones of these blasphemous martyrs, who neither in purity of life, or constancy in death were worthy the names of Christians. Thus these protestants contrary to their own doctrine, strive with their own shadows. They in their books and talk contemn relics, & yet using the same after thyr own fancies, they are contented to allow them. Who cannot play Democritus part continually too laugh at their folly? or who can forbear to say: Ocaecas hominum mentes, o pectora caeca? For what is blindness, if this be none? Moreover when Rogers their pseudmartyr (protomartyr I would say) 
Roger's burnt in Smithfield & the fond: imaginations of divers in the time of his death.  was burnt in Smythfield, were there not divers merchant men and others, which seeing certain pigeons flying over the fire that haunted to a house hard adjoining, being amazed with the smoke forsook their nests, and flew over the fix, were not ashamed boldly to affirm that the same was the holy ghost in the likeness of a dove. This thing is sufficiently known by experience to them which were there present. Then by the like argument they might have said the crows which the same time hovered over the fire, were devils. But what blasphemy is this, such opinionative fools to believe or credit such fancies? The Heathen poets never devised more toys upon jupiter, juno, Diana, Actaeon, Io, or such other counterfeits, than the madbraynes of the protestants have invented tales upon these ethnics. Whose lying lips are so sugared with false reports, that y● breath thereof is marvelous delectable to a great many of the same generation: yea it is supposed that a great numbered be found as hirelings to maintain that art, which amongs the simple wander as pilgrims too publish their hid mysteries: much like Sinon, who with his disguised habit, 
Virgil aeneid S●●ur●do.  and proportion of body, togethers with his unhappy oration, beguiled the poor Trojans. But all wise men which can beware of other men's harms, no doubt will take heed of the loitering adders, which hide themselves 
Loitering Adders.  in the grass. And as for other, which pass for no admonition, I fear me (without God of his mercy spare them) will verify the proverb: Sero s●●iu●t ●br ●●●es, and so will repent with had I witted, as the unhappy Trojans did. But yet these overthwart neighbours, thinking too cast another bone for the catholics to gnaw upon, it them home as they think with this objection. Oh say they, what a beggarly 
Another objection of the protestants.  religion is theirs, which hath no man valiantly to stick to the death in the defence thereof? For a good shepherd will give his own life for his sheep. Therefore it appeareth, our religion is found, which hath had so many shepherds, that hath bestowed their lives in the defence of the verity, But here they begin too triumph like unto a pestilent heretic in the primative church, called Montanus 
Eus●●ius ●●. ●.  who affirmed that he was the holy ghost. And when he and his adherentes were convicted of heresy, they boasted (as our men do now) that they had many men, which spent their lives in their opinion, and that that was an infallible argument, that they had the spirit of God. Unto whom it was answered: that that case was not always true. For certain other heretics there were, which boasted of their false martyrs, as the Marcionites, which denied Christ, and other a great numbered. And because they say that in this Realm there were none, which were content to give their lives for the defence of their faith: the matter is so apparently known to be false, as the young infant can by report of his own parents say the contrary. But what shall I need to rehearse the most godly, and no less learned, which have been contented too have not only been deprived their nobility and great possessions, but also to yield their necks too the stroke of the axe and sword, for the defence of the liberty of Christ's church. Whose fames are so registered in the volume of immortality, that no continuance of time nor inconstancy of fortune, can wipe them out of memory. What shall I need to remember Albanus 
●edaecclesiast. historiae gentis Anglorins lib. 1. Capit. sepr●mo.  the first martyr in this realm, which with most vile torments was persecuted of Dioclesian th'emperor, in the year of our lord. 286. for the faith of the Gospel, and the verity of the church, that one Fortunatus, writing of the praise of virgins saith.  Albanun egregium foecund a Britannia profert. 

Britain of abundance, and plenty most able.  
Procreated Alban that martyr honourable.   
Which worthy man was buried at a place then called Warlingacester, now called of his own name saint Albon. Where was exerted a notable monument or abbey, for perpetual memory of this worthy man. Many other at that time likewise suffered, for the cause of the church. What 
Saint Thomas of Canterbury.  shall I stand here upon the praise of that godly man, saint Thomas sometimes archbishop of Cantorbury: unto whom I will attribute none other praise, than Polydorus Virgilius, & other chronographers do. Who called him vir 
Polydori Virg. Angl. hist li. 13 Charion, cromcor. lib. 3. quart. monar. ter●iae aetatis. Georg. Livius.  summa integritate atque prudentia, a man of much holiness and wisdom. Who after he had been in exile more than vii years, banished by Henry the second into France, not for ambition as the malicious heads of the protestants conceive, but only for admonishing the king for misusing the liberties of the church, for perverting godly orders, for ill & wicked living, & for exterminating the spiritual promotions upon naughty uses. These were the causes why this man was banished, not here rehearsed for zeal, but spoken for truth, not gathered without authority, but reported upon the words of chronicles, the faithful arbiters of things already past. This man I say to th'intent the things aforesaid, should not decay, had rather to have given his life, not of malice to withstand the king, unto whom he bore most obedience, but for the zeal he had to god's church, the chamber of the poor. But as now there wanteth none if time served, which would not stick too do mischief: even so then their wanted not unhappy harebraynes, to rid this godly man of his life. Who within a 
Anno do▪ ●●●●  while after as a just reward for their cruel fact in a most miserable manner, as the history declareth, ended their lives. The death of which godly man was not only a cause of great repentance to the king himself, but the people universally moste devoutly be wailed his death saying: We the people and flock of 
The lamentation of the people upon the death of s. Thomas.  Christ have lost our good and godly shepherd. Thus this godly man of the godly people then was had in great admiration: although it pleaseth the gallants of our time to say otherwise. What shall I stand here upon the death 
john Fiswer the bishop of Rochester. Sir Thomas More.  of john fisher semetyme Bishop of Rochester, a man of notable learning & innocency of life, or the death of the second Cicero, sir Thomas More, a man endued with heavenly eloquence. Qui demum ambo maluerunt de Vita, quam 
Polidor. lib. 27.  de Ro p●ntificis autoritatis sententia decedere, Vt ocius in caelo, quemadmodum ipsi sperabant, fruerentur aevo.  
What shall I need to stand 
The poor monks of the Charterhouse.  upon the poor Monks of the Charterhouse, who were contented to suffer their bodies to be dismembered in pieces and to be hanged upon sundry gybbettes, rather than they would yield to the deprivation of the Pope's authority. Whose worthy names, worthy perpetual memory hereafter follow. That is to say: john Houghten, Robert Laurence, Augustine Webster, Humphrey Middelmore, William Exmewe, Sebastian Nedigate, William Horn, john Rochester, james Walwerke, Richard Bear, Thomas jonson, Thomas Grene, john davy, William Grenewoode, Tho. Screven, Robert Salt, Walter Pereson, and Thomas 
The abbots of Rending Colchester and others.  Reding. What need I else to stay upon the deaths of the good men, the Abbots of Colchester, Glastonbury and reading, or else of Powel, Fetherstone, Abel, Germayne, Stone, Forrest, & many others, to whom death was nothing fearful for the quarrel of God and his church? These and a great number more died for the cause of the catholic faith, that faith which hath ever continued from age to age, with the consent of all kingdoms christian, even from the beginning, whose memory shall be magnified till the end of the world. But the deaths of our crank Heretics, lie dead and are buried in the grave of cankered oblivion, covered with perpetual infamy, except they be enroled in a few threehalfepennye books, which steal out of germany replete aswell with treason against the King & queens majesties, as with other abominable lies.  
Moreover in the late kings time Edward the sixth, wherein heresy expressed her game, there were many godly men which for the defence of the most honourable▪ Sacrament of the Altar and the other sacraments, yielded their bodies to prison. As the late worthy Prelate Doctor Stephen Gardiner bishop of Wynchester, with other bishops, and men of great learning. Yea & if their deaths had been required, they would with most willing hearts have suffered the same. But the proceders than knew well enough, that that was not the way too proceed in their doings, least they should have become odious to all sorts of people. But they fared like Wyatt the late rebel of Kent, who went about to achieve 
Wy●t the Kentish rebel.  his enterprise not with rapine and spoil (according to the nature of rebellion) but with all lenite and gentleness, thereby too allure the people's hearts, the rather to embrace and aid his attempts: but as his cloak was than spanish, so was the others of late time Jewish. Then having all these not only well learned, but also godly men, which aswell have suffered pains of death for their religion, as these protestants have for theirs, what have they gained then by this objection? If the stout death of a man doth approve his cause good, then what cause have the protestants to refel the religion now used? But here to finish this matter, & to proceed in further explication of the fantastical feats and abuses of the protestants, let us learn further of Saint Paul: who saith these words. Know this (saith he) that 
two. Tim. iii.  in the last days shall come perilous times. For men shallbe lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to fathers and mothers, unthankful, ungodly, unkind, truce breakers, false accusers, Riotors, despisers of them that be good, Traitors, heady, high minded, greedy upon voluptuousness more than the lovers of God, having a similitude of godliness, but denying the power thereof, and such abhor. For of this sort are they which enter into houses, and bring into bondage women laden with sin, which women are led with divers lusts ever learning and never able to come to knowledge of the truth Now let every man weigh these words of s. Paul And note if we have not had amongs us the like false prophets with the like conditions. First 
Math. ●. Self love and yielding ●o the flesh.  he sayeth they shall be lovers of themselves. Christ saith, He that loveth himself more than me, is not worthy of me. Who be they, which love themselves more than they do Christ? Doubts they that prefer the love of this world before Christ, giving place to the world, and the lusts thereof.  
Which vice is comen to all men and used of to many, especially to such whereof mention is made before, which neglecting the bringing of their affections into bondage, live as their own sensuality doth lead them, not caring for the wholesome precepts of gods most holy word, but disobeying the laws of the magistrates constituted too a good purpose to yoke the heavy carcase, to th'intent he may the better obey the precepts divine.  
For if the appetites do rule with out resistance, they will soon overcome the imbecility of nature. A victory or field is soon won, if there be none to resist. Then the protestants being married priests, yielding the service of their body to the fraylitie of the flesh, was thereof overcomed. But if they had been good soldiers, and had fought under the standard of continency, no doubt but they had won the field. Think you Alexander the great 
Q. Curtius, libr●. ●  had he given his mind too serve his appefites in his first wars, had proved so valiant a conqueror▪ No truly. For after his first victory against Darius, king 
A notable example of Alexander touching the brydelinge of his own lusts.  of Persia having always in his host the wife of the same Darius which incomparably excelled all other women in beauty, would never after he had once seen her, have her to come into his presence, albeit that he caused her estate still to be maintained, and with asmuch honour as ever it was. And to them which wondering at the lady's beauty, marveled why Alexander did not desire too company with her, he answered, saying: It should be to him a reproach to be subdued by the wife of him whom he had vanquished. This was a right conqueror & worthy to win all the world, which in this sort could have the victory over his own lusts, being a cruel fight for a faint hearted soldier. This fight fought Scipio surnamed Aphricanus, when 
Titus Livius deca. 3. libro. 4 Appianus. libro lyb●co.  he had won Carthage. For amongs divers women which were taken, one most fairest amongs the rest, was▪ brought unto him to do with her his pleasure. But when he knew that she was affianced to another called Indibilis, he caused him to be sent for, and perceiving the loving tokens between them, he delivered her to Indibilis, paying for her ransom, and adding further an honourable portion of his own treasure. This was another excellent victory, gotten of a famous soldier, which would not (though he had liberty) violate his mind upon the beauty of a woman. But our protestants and married priests, neglecting their first faith, cared not upon whom they had bestowed themselves, little weighing the counsel of saint Paul, that he can be no 
two. Timo. two.  good soldier to God, which enwrappeth himself with secular affairs. These be they which pretended godliness, and under the hypocrisy of marrying deceived the simple, & beguiled their own selves. For when they thought themselves surest of their feigned wives, they did the sooner forego them. A just plague of God upon such dissolute priests: who cared not what women they married, common or other, so they might get them wives. For true are S. Paul's words: they enter into houses bringing into bondage women laden with sin. The 
What kind of women our married priests used to marry.  women of these married priests were such for the most part, that either they were kept of other before, or else as common as the cart-way, & so bound them to incesluous lechery, which women are led with divers lusts, ever learning & never able to attain unto the truth. Were not the said women ever learning, & never able to come to the knowledge of the truth, being led with divers lusts, using their bodies with other men aswell as with their supposed husbands: yea & one of them with another's woman, taking it (as it is thought) for a brotherly love, one to help another, after the doctrine of Freer Luther, the 
In libro de caep ●●u●●a●●●ab●lo●●c●.  first author of their marriage▪ Is it not seen now by experience that some of their women being divorced, are married again to ruffians, & such other gallants following the opinion of sir John Hoper in his book of the ten commandments? What shall I rehearse their sundry abominations, which shame constraineth to say no more. And these women were not only learning & never able to attain to the truth, but many other simpering gosseppes 
Chattering gossips.  and parottes of the new found worlds are ever learning, but as far from the truth, as they that never went to school. These dames are like the wandering gyllottes, that followed the heretics of old time, which under the colour of sticking to the gospel covered their evil lives. And by saint Mary a numbered are contented to run from their husbands into Germany, the dungeon of heretics, being a meet cover for such cups. And these are thought to be such mates to match with the protestants in their doings, that in nowise they can be with out them. Simon Magus, 
The aun●●ent heretics in old time used women a society, for the better maintenance of their doings. Simon Magus Helen. Nicolaus. Martion.  to maintain his opinions, had one Helen a fair wench to match which him. Nicolaus the heretic and furbisher of all filthiness in Antioch, had many women to toyne with him in his art. Martion to prepare the minds of the people in Rome to favour his heresy sent a woman before much like joane Butcher, which in the beginning of our new-found opinions was greatly maintained by Cranmer in Cantorbury, & other places of Kent.  
Apelles had one Philomena, not 
Appelles. Philomena.  his own wife, but the wife of another man, as a companion in his procedings. Montanus another 
Montanus.  heretic endued with a wicked ghost, through the help of Prisca and Maximilla, first with 
Prisca. Maximilla.  money corrupted many women of honour and great substance, and after polluted them with heresy. Arrius, the rather to 
Arrius.  deceive the world, procured a kings daughter to sustain him 
Donatus.  and to bear him out. Donatus 
Lucilla.  in Aphrica had relief of one Lucilla. Finally in all ages at any rhyme when one had devised some foolish error or other, strait way women were ready to apply to their fanries. Thus as one heresy begat another, so one heretic brought forth another. Doubtless the weakness of women 
The weakness of women.  is such, that they be ever prone and ready to mischief, & to bring men to their confusion. Did not 
Gene. iii.  Eve deceive her husband in persuading him to eat the apple, at the suggestion of the serpent? Did not Dalida deceive Samson, 
judith xu  by persuasion to utter unto her, where the force of his strength consisted? Did not the Concubines 
three Reg. x.  deceive Solomon, to make him commit idolatry? Did not jeroboams 
Ibi. xiii.  wife deceive him in feigning herself to be another woman▪ How did wicked jesabel invent means to procure the death of Naboth, 
iii. Reg xxi.  by bearing false witness? Many other such examples there be in holy write, to prove the readiness of women in deceiving of men with their vain persuasions. For the devil hath many such pranking dames in league with him, to the end to bring men to mischief.  
What brought Alexander the 
Q Curtius. lib. 6.  great to grow insolent, but only the vain persuasion of Thalestris the queen of the Amazons, who from her own country repaired unto him to have his carnal 
Ibidem. libro. 5  company? What caused him to destroy the noble city Persepolis, but the persuasion of Thais, the drunken harlot? Therefore let all men beware of the subtlety of women, and to follow their vain persuasions. For they be ever learning, and never able to attain unto the truth: ever busy like wasps, rather to do hurt then good. I speak not here of matrons, which are modest & sober, obedient to their husbands, contented to apply their minds to the government of household matters, and to bring up their children in a goodly order, but of such only which are curious in all matters, especially of that, whereof they have nothing to do: I mean these London ladies, & 
London Ladies.  other the like, whose talk is nothing but of religion, of Peter & Paul, and other places of scripture. Whose scripture mouths are ready to allure their husbands to die in the lords verity, because they would fain have new, much like to the wife of Aman, who gave her husband 
Hester .v.  counsel to make a gallows to hang up Mardocheus, and yet at length he was hanged upon the same himself. divers other also are ever learning & never able to come to the knowledge of the truth, as are those, which are of such cold devotion towards God's church, that they are contented with heat to end their lives.  
Women, as saith saint Paul, 
The feru●cie of some of our she Apostles.  aught to be silent amongs ●he congregation. But these hot souls are so fervent in spirit, that because they may not preach, they are contented to burn. O wicked daughters of heresy, and dames of the devil himself. Is this your profession at your marriage day, to be at commandment to your husbands? And many of you contrary to their wills maintain your obstinacy by death. You ought, being Christians, and traded up in Christ's faith, rather to spend your lives 
The cause why w●m● ought to be stowe their lives.  for the defence of your chastity, and the lives of your dear husbands, then in the cause of heresy, the cause of your confusion. We read of many notable women, which were worthy martyrs, for the defence of Christ's most holy name, and suffered sundry torments for the quarrel of his faith. But you not compelled, neither to abjure his name, nor yet to forsake his faith, what should be the cause of your folly? For soothe even the devil, who goeth about like a roaring Lion, to seek whom he may devour. I know the woman and her seven sons, whereof we read in the Maccabees, offered 
2. Macha ●.  herself to death. What against the church of God? No doubtless, but for observing the commandment of God, prescribed unto her by the church. We read of many other godly women, which died for Christ's faith, and the unity of his church: but not as you do against his church and the unity thereof. But peradventure you will say, we are his church, and we are his little ones. But if you so be, you are an ill favoured church, a deformed church, a cornered church, a dispersed congregation, altogethers divided, as partly is proved before. You ought rather, as I said before, to spend your life for the safeguard of your husbands, & the defence of your chastity, the band of matrimony, as many good women have done in time past. Michol like a faithful woman, 
i Reg. nineteen.  preserved her husband David, when he was sought for of her own father king Saul. We read of a noble woman called 
Valeri. Maxi. lib. 6. cap. 7.  Turia, who to save her husband named Q. Lucretius, from the cruelty of the Romans, offered herself into many dangers. Also the wives of certain notable 
Valerius Maximus. lib. 6. capi. vlt.  men called Mimi, have left behind them their worthy praise. For their husbands being committed to prison by the Lacedemoniens, & condemned to die: their wives to the intent they might speak with their husbands before their death, had leave to enter into prison, who changing their apparel with their husbands, & they being in their wives garments, counterfeiting also their sorrows, escaped prison, leaving their wives behind them, who were contented for their husbands sakes to yield themselves to death. These were wives worthy of immortal fame, & vouchsafed to have their images to be erected of gold for their perpetual fame. Lucrece the Roman 
T. Livius dec. prim●. lib. 1.  matron, for the loss of her chastity killed herself, saying: what can be safe to a woman when she hath lost her chastity? The fifty virgins of the city of Sparta, being sent by their fathers to Micenae a cicie of Achaia to do sacrifice, the citizens being inflamed with their beauties, required that they might accomplish their lusts. Who not granting to their desires, they were in manner constrained. But rather than they would lose their maydenheades, they were contented to lease their lives, which afterward was revenged by the Lacedemoniens. These were valiant women, which rather than they would yield to the service of Venus and violate their innocent minds, were content to suffer death. I would that our women martyrs (if they would needs be martyrs, as I can see no cause thereof, but only arrogancy) thus should employ their lives, & not for a fantastical opinion newly crept out of the shell. It should be wished of all godly men, that it would please God of his surpassing goodness to pour grace into the hearts of these graceless persons, most humbly to fall down prostrate before the magistrates of his Church to ask mercy, and at length to acknowledge the vanity of their errors.  
But yet there were other in the late malicious time, as the effeminate 
Effeminate bishops and their in constancy.  bishops & other, which were ever learning & never able to come to the truth, as it appeared by their oftè alterations of their procedings. And touching their Communion, they were ever learning, and in th'end so well learned, that they fell to the denial of Christ's own words, not attaining to the knowledge of the truth, but to the knowledge of errors. How long were they learning 
The Communion table.  to set their table to minister the said communion upon? first they placed it a loft where the high altar stood. Then must it be set 
procedings.  from the wall that one might go between, the ministers being in contention on whether part to turn their faces, either towards the West, the north or South. Some would stand Southward, some Northward, and some Westward. Thus turning every way, they myste the right way, but yet they could not hit it. Then down it must come from Sursum to Deorsum. In some places beneath the steps, in the quire, covering it round about with Curtains, for fear of bugs. Within a while after, it skipped out of the quire into the body of the church. And in some places, neither in the quire, nor 
Another procedyn●.  yet in the body of the church, but between both. And some, because they would hit it right, pulled down the Rodeloftes, making such a confusion, that neither was there choir, nor body of the church, but making if like Westminster hail. They stailed it about ●n manner of a Cock pit, where all the people might see them, and their communion. In many places the table stood very near the church porch, that it might the sooner go out into the churchyard. Thus they proceeded not upwards, but outwards & down wards. Ab equis ad a●inos, that the church, bells and all, was ready to leepe out of the windows. Then 
An other procedng.  touching the ministration, whether it should be leavened or unleavened bread, oh what a do there was? First it must be unleavened, but broader and thicker than the old manner was, and in anywise the print of the name of jesus left out, which was as odious a sight to them, as the sign of the cross was to julianus Apostata, who in 
Eusebiu●.  any wise could not abide the said sign, neither in church, window, or other place. Then these julianistes to bring the Sacrament to a more profane use, they devised, that the bread should be leavened like to other common bread: from the which though many crumbs did fall they forced not, so little they esteemed the matter. For such Sacrament, such minister, such carpenters, such tolls. And too colour the matter for the better deceiving of the unlearned people, they followed the ensample of a Mason when he worketh stones to build a house. For first he doth rough hew them, somewhat to proportion: them he polisheth them to make them pleasant to the eye. In like 
The first communion books were rough hewn  manner (said the Protestants, and authors of our late religion) do we. The first and second Communion book, were but rough hewn, wherein they said truth, for god knoweth they were but homely stuff. But this book (quoth they) meaning their last book of Communion (which was the worst of all) is wrought too the perfection. Wherein they seined much like unto a poor blind Mason, that should come to stones that were purely wrought to a perfit form, by the finest workman that could be found: who poring on them with his dim spectacles of ignorance, doth think with his blunt rusty & crooked tolls, to amend the workmanship of the stones, and bungling long about them, made them ever worse and worse, till at length they served for no purpose, touching th'intent of the first workman. Even so did they. For the holy ghost hath wrought in the catholic church, the perfect faith and right use of the sacrament of the altar, to be offered to the father, as a most sweet sacrifice, in remembrance of the death of his son, and to be received of all faithful people, in remembrance of the same death of christ. Which is both the offerer & the sacrifice, offered in the holy mass, till these bunglers took in hand the same, meaning as they thought to amend it. But as their presumption was vain so in th'end it proved. For God seeing their inconstant vanities in misusing his sacraments, brought all their attempts to a vain effect. And touching the order in receiving their communion, it was marvelous confuse. For 
The confused ordres about this communion.  some of the communicantes would stand, some sit, some kneel, some would hold the cup himself, some would receive it at the ministers hand, some of his next fellow, some would have a short piece of bread, some a thine, some a thick and thin. Some would use the ministration themselves, some were contented too take it in the church, and some at their own tables, & after souper, according to the institution. Some would have the wine to be drunk in pewter, some in silver, and some in a glass or trene dish. Some would have a table cloth to cover the board some a towel, and some neither of them both. Thus in some they used the matter in such sundry sums, that the Total was nought Thus were they ever learning & never able to come to the truth. But God seeing this their Babylonical Tower of confusion, builded against his divine majesty, and his church, did suddenly and miraculously overthrow all their confused devices, restoring truth to her former state by the spirit of truth, which hath led and conducted his church out of many dangerous and stormy seas, into the haven of tranquillytie, in unity of truth, the true trial of God's spirit. Which truth the church learning of the spirit of truth, hath ever kept, and wylll keep too the worlds end: where these truce breakers shallbe ever learning and never able to come to the truth.  

Covetous they were (as it 
Covetous  were to be wished none were now) but whether they were so let all men examine with themselves. If they were not covetous, what 
Purchasing Apostles and landed disciples  mente they to go about to make their bastard children legitimate by act of parliament, and that their purchases of land might be in as good effect in the law, as the lands of any temporal lords, or other lay men: meaning in th'end to adjoin land to land, and to accumulate one possession upon another? Where learned they this trade? Of the primative church, whereof they boast so much? Learned they this in the scriptures, whereof they do so much glory? All things amongs the Apostles and other disciples were comen. And did our jolly Apostles imitate them so well, that of that which was comen to make it private to serve their own bellies? A pretty imitation. They were wont to cry out upon the livings of the late abbees, & monasteries, saying they were the thieves, and spoilers of the realm. But who should have cried out upon them, when they had so enriched themselves, with sundry patrimonies, that their brats, and beggars children should have proved gentlemen? Truly if this case be well weighed 
Simple far in the houses of our wyved bishops.  of grave & sober men, they may guess at their mark. They ought to have been by s. Paul's rule keepers of hospitality. But what poor craftsman, or other labourer, used less? A man might aswell have brook his neck as his fast at their houses. They kept such diet in their fare, that none could get any relief at their doors, but Venus, and her son Cupid. And to th'intent others should be no keepers of hospitality also, they used to call the same the pompous practise of the prelate's and such like. Yea but 
Dead men's graves overthrown for money.  more covetous they were yet. For to find riches they would neither spare church, nor steeple, dead men's graves, or other place. What goodly monuments have these sacrilegers subverted too hunt after pence, the corrupter of man's life? What graves of honourable men, and bishops, have these men left unoverthrowen: to find that was none of theirs? Surely I may compare them to Darius, that covetous Monarch: 
Piu●aerehus in vitis illu●riū.  who too seek money searched the ●ombe of Semiramis the queen of Assyria, which builded Babylon: where he found this poesy engraven upon the same. What king soever he be that lacketh money, let him open this Monument, and take what he will Now Darius crediting the words of the poesy, caused the stone of the grave to be removed, where he found no money, but another saying, written upon the inner part of the said stone, containing these words. Unless thou hadst been an evil man, unsatiable of money, thou wouldst never have searched the graves of the dead. O noble woman, which not only in her life time hated this filthy vice of avarice, but also after her death had convenient taunts to reprove the same. I would she had seen the robbery of dead men in our time committed by a sort of hungry whelps greedy after their prey. The protestants were accustomed too say the papists were massmongers, & covetous in selling masses for groats: but they themselves were Gospelmongers', in making royal and noble Sermons, five or six in a day, yea & God knoweth such stuff, that they provoked more laughter, than any vice could use feats in playing of his interlude. Philippe Sannio whereof 
Xenophon in Sympos.  we read in Xenophon, could not devise more toys to make Calias guests to laugh at, than these merry panions devised for their audience: nor yet in the Serycusans dancing wench was more cunning in delighting Critobulus, Socrates, and the rest with her sundry harmonies, then in these pleasant ghospelmen was too exhilarate their fellow disciples and brethren in Christ.   

BOasters also they were, and 
Boasters.  replenished with all kinds of arrogant speech, reviling all kind of doctrine repugnant too theirs, belying the ancient writers and general counsels, raving upon the doctors of the church, comparing themselves to the Apostles, saying: where went Peter or Paul to school? & why may not we have the spirit as well as they? With such other words, presuming too affirm themselves (having certain texts of the new or old testaments) that they were as well learned, as they that had studied divinity xl years. Thus they seemed to be doctors of the law, not knowing what they did say, nor whereof they did affirm. A marvel it was too see the foolish arrogance of some simple men, which would not stick out of the shoemakers shop toe skip into the pulpit, yea & some from treading of mortar into the top of a tree to make a collation, as they termed it: but it might have been called a collusion, for profaning of gods holy word, and deceiving the simple people. Besides, whatsoever in their own conceits they had taken for a verity, the same would they proudly utter and say, this is the verity and that is the verity, crediting nothing, but their own vain expositions. Upon whom the words of the comical poet may be verified.  

Nothing more wicked than a m●● 
T●●ex●●●s ●● ad●l●●.  undiscrete.  
unless it come of himself he thinks it unmeet.    

Proud also: whose minds 
Proud.  were so exalted with arrogancy, that no man was thought worthy their company, except he were of their sects and opinions. They would hear no man, except he would incline to favour their procedings. No doctors interpretation could be admitted upon the places of scriptures, but such as were of their own devices. The ancient fathers would not so proudly speak of their most godly works, as our doctors argued of theirs. The oldedoctors would commit the same to the censure and judgement of the church. But the new doctors would prefer their works upon their own judgements. Pride the mother of heresy begat these her children to resist their predecessors. But god from time to time hath 
jacob, iiii.  resisted the proud, and hath endued the meek with his grace. The prophet Isaiah saith. Woe 
Isaiah. ●.  be unto you which seem wise in your own eyes, and prudent before yourselves. Therefore God requireth such to be ministers & interpreters of his word, which are humble and meek. such I say, which will mistrust their own wits, and cry with the prophet David: Give me under 
Psalm. 118.  standing, O lord, and I will search thy law, to th'intent I may learn thy commandments. Doubtless the showers of that heavenly wisdom, have not their discourse upon high mountains, but into the low valleys. Therefore they that will be partakers of the true understanding of god's mysteries, ought not to contemn the godly expositions of the ancient fathers, but with all humility to submit themselves as scholars glad too learn, & willing to embrace such wholesome doctrine, as is taught in the church of God. And not to play the parts of unthrifty and proud scholars (as the most part of our heretical preachers were, who went about to correct their masters) but with attentive ears to hear, read, peruse, and then to receive as God shall put in mind.   

cursed speakers also in using 
Cursed speakers.  their tongues after a most vile sort not only agaist the church, the spouse of Christ, but also against our princes, the King and queens majesties, and other magistrates 
The kings majesty.  appointed by God, too the rule and government of this realm. And how abominably they have from time to time ill said of the kings majesty, reverence and shame constraineth silence: unto whom they ought to bear all obedience: considering it hath pleased the queens majesty to join herself with him in marriage, being as now one body, so that any injury or slander done, or spoken against his grace, the same is done to them both. I can not chose but wonder to consider what cause should provoke them to malice his person. What vice have they hard, wherein his grace is specially noted▪ Unless temperance, sobriety, and devotion be counted for vices. What ill proportion of body, or deformity of visage, unless they will seem to correct nature▪ well, fi the note of any special vice, or lack of nature's duty, hath not moved them, what should be the cause then? With what virtue are they offended? Not with temperance I am sure, for that is a decent quality in a king, and as Tully sayeth, It is the ornament 
Officio. lib. ●.  of man's life, and the appeasement of the passions of the mind. Nor with sobriety I dare say: for that garnisheth all other qualities. And if devotion be the cause of offences, they must or ought to be angry with themselves. For what man is there that liveth, but he hath a certain zeal, or sparkle of fear towards the power divine. Then the kings majesty being a virtuous prince & of himself a noble parsonage, let us cease of all slander, if not for his own sake, yet for the Queen's majesties sake his true and lawful wife, and our virtuous and godly sovereign. But as the protestants have uttered their uncharitable stomachs upon the temporal magistrates, so have they used the like upon the spiritual. But these are they, mentioned in saint Jude, which despise Rulers, & speak 
jude. ●.  ill of those which are in authority. Yet Michael tharchangel, sayeth he, when he strove against the devil about the body of Moses, durst not give a railing sentence, but said, our lord rebuke the. A wonder it is to see these cursed speakers triumph upon their knowledge of the scriptures, and yet have no power to follow the same. I pray God they may be less babblers, and make both than and all men better followers. For we see manifestly the plagues of God imminent for misusing his grace & blaspheming his name. Yet many, especially the proteunantes, have no grace to impute it to impiety of life. But they object the said plagues of God to the cause of religion, as though their own sins were free and unworthy punishment: and as though the catholic religion now used were a thing of late invented: which religion hath continued firm and steadfast sith the reign of king Ethelbert, who was converted to embrace christianity 
Beda in hist. ecclesia lib. i. cap. xxii.  by saint Augustine, in the year of our Lord after the computation of Beda. D. lxxx. vi. till within these xxi years. And also long before the time of Ethelbert, the faith of Christ was yet received by one Lucius king of this realm, who sent Ambassadors to Rome too Pope Eleutherius, that it might please him to send some of his learned men, to preach the name of Christ, and too minister Baptism. Who most willingly accomplished the kings desire, in the year of our lord a hundred fifty six. So that it appeareth the religion now restored by the queens majesty, is not of new invention, but of great antiquity. And so long as this Realm was in unity thereof undivided, it continued in inspeakable wealth, and prosperity, in marvelous love and amity, in true dealing and honest simplicity, and in all kind of god lines and piety. But since it fell from unity of religion, it hath fallen from the grace of God into all kinds of wickedness, skarcitie, falsehood, deceit, and other abominable vices, and from the accustomed valiance in feats of arms into effeminate minds contaminated with horrible lechery. The experience of which vices piteously we daily feel, as a just reward of GOD, for breach of the unity of his religion.   

DIsobedient to fathers & mothers, 
Disobedient to fathers & mothers.  which vice our lord knoweth, is universally frequented. For what child for the most part, doth honour his parents, according to his duty? What reverence doth he use towards them, which of their own flesh and blood hath brought him forth in to the world? A dear collop it is ●hat is cut from the own flesh, & yet that degenerate collop, I mean the child, unnaturally resisteth & disobeyeth the parents. But hereof the parents may thank themselves, which for want of good education, nuzzle them up with wantonness, suffering the reins of youth to be let go, and unbridled, not considering the heat of youth too be prone, and ready to all vices, as He 
Libro primo.  rodiane sayeth. The minds of youth from good and honest discipline are prone and apt to vanity & pleasures. The ancient trade of this Realm in education of youth (before the late time replenished with all mischief) was to yoke the same with the fear of God, in teaching the same to use prayer morning and evening, to be reverent in the church, at their first entrance into the same too make the sign of the cross in their foreheads, too make beysaunce to the magistrates, to discover their heads, when they meet with men of ancient years and of hoar hears, according to Ovid's verses.  

Age in time past, was had in 
Fa●●o. lib. ●.  great price.  
And to a door head each child did arise.   
But now clean contrary, nothing is less used than morning and evening prayer, more unreverence in the church never more frequented, nor disobedience too magistrates and aged men at no time more practised. And as for repairing to the church, is counted a thing of no importance. For how can the child put that in practise, which the parents themselves neglect? The parents being infected with heresy, the child must follow the same, and must do as the young Crab did, where of we read a pretty tale in Esopes fables: who being commanded of his dame, not to go so crooked, but to go more straight: O mother (ꝙ he) go thou before, and I will follow. In like manner, if the parents would walk more duly in their vocation and duty, the children would do the same.  
But as the fathers are, so are the children. The ill life and heretical trade of the parents, maketh such unhappy and disobedient children, who in the end, except they be looked unto in time, will be the father's bane. For the child, if his father be a catholic man, will not be ashamed to say, he hath a papist to his father, or an old doting fool to his mother. A pitiful hearing, that heresy the regent of mischief should bear such rule without correction, to cause such enormities in youth to rail upon the parents. wherefore to redress the commonvice in children of disobedience, let them with godly persuasions bring them up, and chief in the fear of God, and reverence too his religion. Let them follow the example of Tobias, who bringing 
Tob. iiii. v.  up his son Toby after a godly sort, had his son to prove according to his education, & lived infinite years, too the joy of his parents. The parents of Susanne, bringing up their daughter 
Daniel. xiii  in the fear of God, had their joys doubled by the marvelous delivery of their daughter out of the hands of the cruel judges. Contrary wise if they suffer their children to persist in wicked and wanton life without due correction, they shall feel the sorrow of Hely the priest whom for wicked education of his children, God did greatly punish. Here also were worthy of remembrance the correction which ought too be done too apprentices and other 
Apprentices.  servants, who being noselled in liberty, are not only odious to the world, but also unthrifty towards their masters, and in manner become masters themselves. Whose bringing up is so lewd, that they be grown to such insolency, that no good man or priest passing by them in the streets can escape without mocks. But let their masters take heed, for I believe when they see their time, they will mock them to in th'end, hoping one day to have the spoil of their goods. Besides this, their dissolute lives are such, that no regard they have at all to repair to the church upon the holy days, but flock in clusters upon stalls either scorning the passers by, or with their testaments utter some wise stuff of their own devise. So that prayer is seldom seen to proceed out of their graceless mouths. Therefore let all masters take heed unto their servants, and bring them up both in the fear of God and of themselves, lest they wish in time too come that they had refrained them with due correction.   

Unthankful, ungodly, and 
Unthankful, ungodly, unkind  unkind, they be in sparing from thanksgiving, chief too God the author of all goodness, and next to the queens majesty our natural sovereign lady, for the restitution of th'ancient and true religion of this realm, which of late was put to exile, and in stead of the same a strange and base woman called Heresy entertained, who hath so polluted 
The protestants be bastards by the devil begotten upon heresy  this country with bastards & misbegotten children, that unless it had pleased the divine majesty to have joined in marriage the most excellent and virtuous philip our King and severaign, now with the true inheritor and most Godly matron Mary our said Queen, the blood of the said basebegotten children had uneaths been abolished. And yet the ingratitude of us their subjects is such (especially the Protestants) that almost it is intolerable. The unkindness 
Ingratitude.  of us in this so ample & benefit is extended so far, that in manner we deny any benefit received at all. Yea and for the most part in recompense of that benefit already received we render unthankfulness. But I fear me, as Solomon sayeth: He that doth render an evil 
Pro. nineteen.  turn for a good, evil shall not depart his house. I pray God to spare that plague from this realm, which for unthankfulness it justly deserved. I fear me a great many in these days, for that they see not the devices of their unthankful hearts come forwards, which daily they imagine against the Magistrates, play Achitophel's part, who seeing 
two. Reg. xvii  that his practises was not executed against king David according to his cankered stomach, went home to his house & hanged him self. But in these our ingrate doings we are much worse than the poor beasts of the earth, 
Brute beasts be not ingrate.  which would remember a benefit long after they have received it. And no marvel. For as our creation far exceedeth the brute beast, so is our living in some things to theirs inferior. What murmuring, grudging, slanders, rumours lies, books, tales, are in these days carried abroad in the world against all sorts of magistrates, whom we ought to obey for conscience sake, according to the admonition of saint Paul. But if 
Roma. xiii.  stay might be made here to touch the particular abominations used of these loitering lubbers, this volume would grow to an infinite bigness. May not the king & queens majesties say to these murmurers, as the valiant Themistocles 
Plutarch in vita Themistoclis.  said to the athenians, which murmured against his laudable feats done for the liberty of the city. Why make you these tumults and rumours against them, of whom by manifold ways you have received so many commodities? May not our bishops and other ecclesiastical governors, say the like to this careless multitude, that Pompeius said too Marcellinus, who receiving 
Plutarch in vita Pompeti.  many benefits at his hands, forsook him and ran to Caesar, that afterwards he was not ashamed to revile Pompeius openly in the Senate house at Rome? But with a convenient & moderate taunt Pompeius said these words: Art thou not ashamed Marcellus to speak evil of him, by whose benefit, of a dumb and speechless man thou art made eloquent, and of an hungry starveling, thou art now so well satisfied, that thou canst scarce refrain vomit? What shall I say more of this their ingratitude, which in civil life is a thing most odious? But exhort all men to take a new purgation, and to purge their stomachs of this their malancolike grudgings, lest the matter do grow to such abundance, that no purgation will serve. Let them consider the plague, which redounded upon the murmuring stomachs of Chore, Dathan, and Abiron, who 
Nume. 1●. josephus de antiq. lib. 4● cap. 2.  for grudging against the authority of Moses, were swallowed into the earth. And let all such as will seek for none amendment look for no less, if not the like, yet as terrible.   

TRuce breakers also be they. 
Truce breakers.  And concerning this breaking of truce, unity, & concord; rehearsal is made before. For they counted that the continuance in unity of religion, was to stale for them to observe, but they would seek some other truth contrary to the truth used in all countries, to purchase unto themselves a perpetual name, like unto Herostratus, who to win a name, caring not whether it were good or bad, attempted many vile enterprises, and amongs all, he set on fire the temple of Diana in Ephesus, which 
Valerius Maximus. lib. 8. Srabo in lib. 14  was the notablest temple in all the world. Even so these truce breakers, to get them a name, perverted all godly orders many hundred years used in the church of christ, and all other wholesome institutions, frequented in the same. And thus in breaking of unity, the knot of man's life, they became altogethers truce breakers, and subverters of God's truth.   

FAlse accusers, riotous, and despisers 
False accusers. Riotous. Despisers of them that be good.  of them that be good, in slandering of good & virtuous men with ill names, calling them Sodomites, whoremongers, ill livers. And while they were thus accusing of others, them themselves lived most abominably, covering their own offences, in belying others, much like pharao's wife, who to cover her own unshamefastness, accused joseph to her husband: and like unto the Phariseis, which to slander Christ, ceased not daily with impudent words to bely him, saying: He is a Samaritane, he hath a devil within him, he is a blasphemer, a glutton, a seducer of the people, he denieth to pay tribute, and such other words, to bring him out of credit with the people. The like words have the Protestants 
Despisers of the godly.  upon religious & godly men, whose holiness and austerity of life, because they have no wills to follow, they be not contented to suffer them to go or pass quietly without their taunts & reproaches: Yea, & some to utter forth the wholesome fruits of their spirits, care not to put many in danger of their lives. Was it not a goodly fruit think you for these men (which cry upon the lord, & like the lords lambs do suffer persecution, as they term it) in the beginning of the queens majesties reign, contrary to the obedience which ought to be in subjects, & resisting the Mayor, the Sheriffs, & the Aldermen, to make such a tumult at Paul's cross, seeking means to kill the preacher, yea & one of them so bold 
The throwing of the dagger at the preacher at Paul's cross.  to throw his Dagger at him? Was not this think you a charitable work of their patient spirits which they so boasted of, proceeding from the entrails of their thirsting stomachs, which with thirsting voices cried still upon the word of the lord? Was there not also another fine piece of work of these charitable & meek lambs uttered: when a gun 
shooting of a gun at the preacher at Paul's cross.  was shot at another preacher making a godly sermon at Paul's cross? Was not this also, think you, a meet practice of this persecuted sheep? What I pray you 
The cruel act done at Westminster upon Easter-Day. anno. 1555.  was the abominable fact done at Westminster in saint Margaretes church, by the like charitable champion upon Easterdaye? Who (all the people being in a godly quietness at our lords table, about to receive the blessed body & blood of Christ suddenly rose a desperate lad & struck at the priest, having almost slain him, and divers other honest persons there present? Was not this also suppose ye a godly act, meet for such a professor: who professing the devils religion, became altogether a minister and lim●●e of the devil? Was there not also a great learned man, and a 
Freer Peito hurt with a stone.  Freer of Greenwich called Peyto almost slain with a stone passing in a wherye by the wharfs of a lighterman, that a long time after the poor man lay sick, scarce yet recovered? And yet for this fact the said godly man sought none other revengement, but when he was demanded why he caused not the party to be punished, said: God forbidden. For now 
The words of Peyto touching the man that did hurt him.  I understanding his malice, have a good cause to pray for him that he may amend. O good man, and worthy to be had in estimation, who following his master Christ sought no revengement, but prayed for his enemies.  
He did not as that malicious, 
The revengement of Bale upon a worshipful man of Hampshire  & heretical Freer Bale did, who being reproved for a detestable sermon he made in Hampshire of a worshipful man, did not only seek revengement in causing the party to stand upon the pillory, but also made a shameful book against him, entitled An expostulation against a rank papist in Hampshyre, most shamefully reviling the said man of worship more like a filthy ruffian, then like a man that seemed to the world to have the spirit of God? Many other riotous ruflynges practised by these rakehells there be, which for brevity I now omit. I may compare them to Silla the cruel Roman, or to 
Appianus in civili. Ro. bello. Salustius in coniuratione Catilinae.  Catiline that ungracious varlet, which disturbed the common wealth of Rome, & sought means to bring the same to utter confusion.   

TRAITORS, headdie, and 
Traitors Heady, high-minded.  highminded, are these protestants, provoking the good to conspiracies, alluring the evil to put the same in practice, sundry ways uttering their traitorous stomachs. What new devices do some of them imagine to make hurly burlies within this realm? But God the betrayer of all traitorous hearts, even in time discloseth what they be. And the devil the author of treason, bringeth his darelinges infected with treason the handmaid of heresy, to a shameful and vile end.  
What brought Northumberlande 
Northumberlande.  to his deserved end, in going about to displace the queens majesty of her just title, but treason and heresy, the instruments of his devilish attempts? What brought Wyatt to his shameful 
Why  end, but rebellion begun for heresies sake and treason, continued till he was overthrown? What was the cause of Crumwelles' 
Crumwell  fall, but heresy begun with spoil of Abbeys, & treason against the king himself? What was the cause of the deaths of 
The late traitors Throgmarton, Vuedall, Stanton, and others.  our late traitors, but heresy the foundress of their conspiracy, and treason intended against the King and queens majesties, & the subversion of our common wealth? What man or woman was there ever, being heretics but that heresy joined with treason hath brought to confusion? Was not Old castle, whereof we 
Old castle  spoke before, brought to a miserable end for favouring Wycklefe his opinion? Was not Acton of 
Acton.  his conspiracy, and came to the like end, for favouring the same opinions? I pray you, to what end came Crammer the late bishop 
Cranmer.  of canterbury, who in his first ruff sought the divorce of the most virtuous queen Katherine, lawful wife to king Henry the 
Polydorus. lib. 27.  eight, & mother to our most gracious sovereign lady, and afterwards continued in promoting of heresy, and divorcing this realm from a godly wife called unity, preferring Heresy that strumppette to match with this noble common wealth. Immittens falsem in alienam messem Finally to the like ends arrived all heretics & traitors in all ages. Many notable histories might here also be rehearsed, to set forth the due reward incident to treason, but for as much as master john Christoferson dean of Norwith hath most abundantly treated upon the same in a godly & learned work which he made, entitled: An exhortation against rebellion.   

THEY have also a similitude of godliness, but deny the power 
Similitudes of godliness.  thereof. This vice rehesed by saint Paul was to heretics in all ages a large cloak for every shower, though the storm were never so great. For a similitude of godliness is a plain dissimulation or hypocritical means to seem to the world to be godly, although in deed quite contrary to the thing pretended. This similitude of godliness printed so in the breasts of the protestants, doth marvelously in marvelous ways burst out to the face of the world. Oh how they rejoice in these their similitudes? Was it not a pretty similitude at the first chop (in the beginning of the miserable alteration of religion) to banish the Pope's authority, which 
The pope's authority banished.  from the beginning was the chief of the Church here upon earth, as is sufficiently recorded, aswell in the volumes of ancient doctors, as in all chronicles written from the beginning. And for what purpose was this practice begun? Doubtless to introduce heresy the guide of all mischief. Was it not a pretty similitude of godliness to cause the king by the ungracious counsel of Cranmer and others, to forsake his lawful 
The divorcement of Queen Katherine.  and most virtuous wife queen Katherine, who for her humbleness and godly demeanour towards the King her husband, in ●ye worthily be compared to Sara, Abraham's wife, and the rest of the godly matrons in the old testament. And here began first the occasion of all our misery and sorrow, the calamity whereof our fathers have partly felt, and we their posterity do feel the rest, beseeching God to spare the residue of his plagues, which this realm hath justly merited for the divorcement of this noble woman from her true and lawful husband our late sovereign lord King Henry the eight? Who can attribute sufficient praise to this noble Queen, or who can pour out sufficient tears to lament her sorrowful fate? What duty which ought to be in marriage wanted in her breast. What obedience or humbleness of heart towards her husband, lacked in the good education of▪ this heavenly woman? O what fervent love towards the poor commons, remained in her? O what earnest affection towards the poor members of Christ daily did she express ●● Her devotion towards God was inspeakable, her zeal towards ●h● virgin▪ Mary was wonderful▪ her continual meditations in the blood and passion of Christ most apparently is known to the world. Who to th'intent she might give occasion too others; to meditate the like, erected a ●uely monument, called the Mount, which lively work afterwards pitifully was razed. O most happy woman, to happy too reign amongs us: O most virtuous queen, more worthy to be crowned in heaven, then to reign upon earth. Who most patiently (as a woman who had given over the brunttes of this world, and had armed herself with patience) continued to th'end in the fear of God, in piety of life, in her accustomed devotion, and in her wont constancy, so that no adversity of fortune could lead her out of that path, wherein she had been treaded from her infancy. And as her life was godly, so was her death: the circumstance where of Polydorus▪ Virgilius, in the last book of his chronicle▪ describes. And to the intent it shall not be thought that these: her worthy praises, are spoken here for flattery or that the●be written without hook, the words of Polidorus Virgilius hereafter ensue. After the divorcement (saith he) this noble woman was appointed to remain in a place in Bedfordshiere, called Kymbalton, a place for the situation of no salubrite or wholesomeness of air: Where she being wonderfully armed with patience, lived a holy and most godly life. After wards for very sorrow & pensiveness of heart, she began to wax sick. Which when the king herd, he entreated Eustace Cappucius, the emperors Ambassador, to go and visit her, whose commandment according too his duty, most diligently with all expedition he accomplished. But this noble Queen within six days after, was affected with a great sickness, & feeling the pangs of death begin to draw near she caused one of her gentlewomen that was learned, to write two letters: the one to the king, and tother to the said ambassador. And th'effect of this letter sent to the Kings Ma. ensueth.  
My dear and well-beloved sovereign 
The letter of Queen Katherine to the king her h●sband lying upon her death bed.  and husband, humble commendations togethers with my duty remembered. Now approacheth the hour of my death, in the which extremity very love which I own too your majesty, enforceth me with these few words to put you in remembrance of the health of your soul, which you ought to prefer before all transitory things, and in respect thereof to neglect all other cares of the body. For the which both me your poor wife, and also yourself, you have protruded into many cares and miseries. But I with heart do forgive you, and as heartily I do wish God to forgive the same, as presently with my good and devout prayers I earnestly make petition for the same. Moreover I commend unto you our dear daughter Marie, the comfort of us 
Out sovereign lady and Queen that now is  both, to whom I beseech you, too extend your fatherly pity, according to sundry my petitions here tofore made to your majesty. And furthermore most instantly I desire your grace to have a respect unto my poor maidens, and as time shall serve, to see them well bestowed in marriage, which request is not great being but iii in numbered. And that it would please you too cause my poor officers and servants to be paid their wages due, and that by the space of one hole year after my departure they may be found of your grace's liberality, to th'intent they may not wander like maisterles men. Finally my last request is, that mine eyes only wish to see your grace. And thus I betake you to God. In this sort departed this godly woman from the cares of her body, to the joys of her soul, the viii of januarie. 1535. & in the xxvii year of his majesties reign. But when the king read her letters, he most lovingly bedewed the same with the tears of his eyes. Thus far writeth Polydore of the lamentable state of this noble Queen Katherine: who for her virtue exercised in this world, & her love showed too all sorts of people, was worthily named of them the good queen Katherine. And so named to this present day. Whose name not only in heaven for her virtuous behaviour, & deeds of of charity, is enroled in the voke of life, but in earth is registered in the main liedger of immortality. So that to remember the calamities which ensued this divorcement, it would make an iron heart with tears too lament the same, yea, if it were as hard as the stony Caucasus, or as savage is the Tigers of Hyrcania. And whereof sprang this misery? Doubtless by the similitudes of godliness, which then was pretended to the kings majesty by certain young whelps newly crept out of the stable, who too bring the same to pass, invented a similitude of godliness, too banish the pope's authority, which with all means possible withstood the same. But here I know certain good fellows will object saying: Sir, you begin to rage's to far upon us poor protestants, & lay all this gear to our charge, as though none but we and our skolemaisters were the doers hereof. But sir I pray you, did you never read a book made by the bishop of Winchester deceased, entitled of true obedience, which book inveigheth against the authority of the Pope? Yes in deed goodman protestant, I have read the said book in latin, and of late I read the same also in english, but how faithfully translated, I leave that to the judgement of him which will compare them both together, before the which is annexed a drunken prologue made by some hot spreted brother, no doubt of as fine matter as the maker could devise. But forasmuch as it is objected that the author of that book and others also inveighed against the said Pope's authority, & that they were not only protestants which sought the abandoning of the same: Well than I would wish that the protestants which were then the originals of the same, would do as the said bishop of Wynchester and other good bishops have done since, seek all means possible to restore the same again, and to reduce that to the old state, which the protestants for ambition, and the other for fear, did then seek means to displace. And as it is well known that it hath pleased god to call th'author of that book to his mercy since, who with a repentant heart with saint Peter, lamented the denial of god's truth, so I would it were as well known that the other (I mean Cranmere) had repent in semblable manner, and would have acknowledged gods truth to th'end. For the one hath ended his life after nature's direction, tother hath shortened his life contrary to nature. The one in his bed, the other in the fire: the one in the unity of the church, the other in the discord of heretics: the one honourably, the other miserably: the one as a catholic, the other as an heretic: the one a true man to God and the crown, the other a false man to God & the realm. Therefore I appeal to all men's judgements, herein to consider, whether party sought the destruction of this realm, or whether party more worthy to be blamed.  
The one worthy of blame, but that other worthy condemnation. And therefore pretended according to their dispositions, similitudes of godliness, but denied the poower thereof. Then followed subversions 
Subversion of monasteries.  of abbeys, being another similitude of godliness persuaded by the said protestants, by whose pitiful spoil proceedeth the decay of our common wealth. For it was thought before their subversion that all things would be better cheap, but they became as good cheap as things did in Rome, after the making of the law, called Agraria. For whiles 
T. Livius De●. prima.  the Senators and other rulers of the city were striving for thassignments 
Appianus lib. primo De bellis civilibus R●ma.  of their portions, the hole public state was brought to ruin by dissension and civil wars. The lands and possessions belonging to the said abbeys, being let slip at liberttie from the sure bands, wherewith they were before duly kept to the commodity of the realm and relief of the poor, are now neither so profitable to the owners (all things considered) nor yet commodious to the common wealth. It is to be thought that some which were appointed doers about these possessions, played the part of a Roman called Quintus Fabius 
Cicero Offic. lib. primo.  Labeo, who being appointed a daiesman between the Nolanes & Neapolitans, about the bounds of their lands, did debate the matter with either of them a part, when they were come to the place, and to th'intent they should not encroach upon each other, the same was staked out indifferently. Now in the mids there remained a parcel of ground untouched, which parcel of right also ought to have been staked out to those of either parts, but he adjudged the same to the people of Rome. In like manner while some were in debating the abbey possessions, and stakinge the same out to the kings use, some remained in the mids, meet for their own uses. Thus these similitudes of goodliness in reproving the abbaiemen of their ill lives, have brought both the abbeys and all to utter ruin. And whiles they were tickling the kings mayest. in the ear with the abuses used in the same, they themselves sought means to aspire unto honour, not caring for the misery which might ensue, nor yet seeking reformations of the said abuses. What a show of godliness was it, trowye, to induce so many strange alterations of Religion, after the death of king Henry the eight, but only to deny the power thereof? Did not men cry always upon god's book, the word of the lord, the heavenly food, the spirit of truth, and such like? But how contrary their deeds were, too these their outcries let themselves be judges. Many other similitudes of godliness have they brought forth, to the show of the 
The power of godliness denied.  world, but the power of all godliness they utterly deny with the effecets. And to come to some particular points: have they not denied the power of god's word, to work any thing too the justifying of man, by the water of baptism? Have they not also denied the most manifest words of god spoken, touching the consecration of his real body in the sacrament of thaltar, and say that those words be spoken tropically and figuratively, and that they can work no such effect, as bread to be transsubstanciated in to his body, although Christ by his Evangelists, Apostles, Prophets, Doctors, Martyrs, doth most plainly affirm the same? Have they not also denied the power of God, in the words spoken by the priest at the time of confession, being so plainly commanded by Christ saying. Whose 
john, xx.  sins you forgive, the same shall be forgiven? Have they not also denied the power of god's word in the rest of the seven sacraments, abolishing five quite out of their company as unworthy thereof, yea and the other twain remaining as they handled than, scarce worthy the name of a sacrament? And as they have denied the power of godliness in these Sacraments: so have they also denied the same in the works of GOD wrought by his grace in all godly men, to be any means too attain to justification, contrary to the words of S. john saying. To as many as received him, 
john i  (meaning Christ) he gave them power to be made the sons of God, even them that believed in his holy name: some peradventure will say here, that faith only includeth so this power, that no kind of man's works after faith received, can help him to be made the son of God. But this their saying will not stand with S. john's words. For he saith that to as many as received him, and believed in his holy name, too such people so receiving & so believing him, he gave to them power to be made the sons of god. Then if he gave too them power to be made the sons God, there be works wrought after faith so received, whereby they have power (in the merits of Christ) to be made the sons of God. And thus by faith (and not by faith only) have they this power too work the will of God, which works helpeth a man to justification, as saint james affirmeth, saying: What availeth it my brethren, 
jacob▪ two.  though a man say he hath faith, if he have no deeds, can faith save him? How chanceth it then that the protestants with their only faith beareth such swinging, & glory so in the scriptures, sith saint james so manifestly saith, that without works a man can not be saved? If a brother or a sister (sayeth he) be naked, or destitute of daily food, and one of you saith unto them, God send you warmness and food, notwithstanding you give them not those things needful to the body, what shall it help▪ Even so faith without works, is dead in itself. He also saith in another place, that Abraham and Raab, were justified by works, and concludeth saying, that of deeds & not of faith only a man is justified. What more plainer words can be wished for to prove that works avail too justification? But what shall we say unto you then (o ye pestilent protestants) which with your sugared talk and sweet words have beguiled the poor people in such sort, that they believe verily they shallbe saved in a believing faith, without any works at all? What shall we say unto you, (O ye betrayers of your country) for this your lastinious preaching of only faith too exclude good works, the chief state wherefore we were borne? O wicked men worse than the devil your father, of whose progeny ye are lineally descended, What meant you herein to rob God of his glory, and to bereave from his poor members their relief and food? What glorious similitudes have you used in these your practices, to beguile the poor men? Hope in the blood of Christ, trust in his redemption, he is our satisfaction, his death only can justify us, and such like ye were wont to use to instill a zeal to the hearts of your hearers, the rather to credit your doctrine. These be sweet words doubtless, and meet to be had in price of all men. But how? as ye mean them? God forbid. I may aswell say. Dost thou believe in the blood of Christ? Then do what thou list, his death is sufficient. But let every catholic man beware of this doctrine, for it is a lying doctrine, a deceitful argument, and a doctrine of devils. We know that our justification proceedeth of God only, by the passion of his dear-beloved son jesus Christ. But this his passion being not to us applied by following his steps, so far as it lieth in our powers, in doing the deeds of charity, the same to us is not available. For although his death is sufficient enough to attain to justification, yet if in the merits of the same, we do not work every man according to his vocation, the same to us yieldeth no comfort. Saint 
i. Cor iii.  Paul therefore sayeth: that the hearers of the law are not just, but the doers of the same shallbe justified. Therefore according to 
john iii  the saying of Saint john: let no man seduce you, for he that doth righteousness, is justified. The 
Pro●er. xi. Sa●. x. Eccl. two. vi. Psal. 7. 11. 10. Mat v. seven. x. and twenty Luke▪ vi. john .v. xi. Rom. two. ●. Cor. v. Colos. iii. Gala. vi. T. Livius dec. ●▪ lib. 5.  scriptures are full of these exhortations, in doing the works of justice the rather by Christ, & not by faith only to attain to salvation. Therefore these audible persuasions of the protestants touching this opinion, ought too be from the heart of man clearly repelled. And as Livy rehearsing the oration of Menippus Ambassador to Antiochus, spoken to the Romans saith, that fair persuasions in the beginning seem pleasant, but in th'end they be sorrowful, even so the unhappy sermons & more unhappy books made by these hedgecreping protestants, seemed at the first show pleasant stuff, but thends thereof, god wot, are most lamentable. For besides the ill opinions, beaten into the heads of the careless 
Liberty that pray of the protestants  multitude, liberty of life, hath borne such swinging, that good life beareth no rule. Liberty by means of these ruffians hath taken such hold fast, that it hath dashed good life quite out of countenance. Liberty is rooted so in man's heart, that to most men it is frankly retained. Liberty a roister hath such entertainment that of many he receiveth a double welcome. Liberty a parasite at every man's board, is choked with the fare of many dainty dishes. Thus most sorts of men glad too have liberty, care not what haste they make to the devil. O devilish liberty, I would 
Apostrophe to the vice of liberty ● our countr● men in Germany.  to GOD Germany might have kept the still: so England had never been troubled with the. I would to God thou hadst had all our english bier too drink drunk with Hance and Yacob in Strasborowe, upon condition London had never retained the. I would to God thou hadst remained in Switherlande a conqueror, so that thou hadst never had conquest in England. For sith thy arrival hither, many poor men by thy ungracious merchandise are undone. Many a good english man at the first glad to entertaygne thee, for courtesy as a stranger, would now be rid of their guest, but they cannot. But I trust shortly to see the bankeroute and glad to fly the realm. I hear say thy poor companions now in Geneva, Emden, Frieslande, Strasborough, and other places of Gernye, ●urse the time that ever they knew the and thy haunt, if credit may be given to the coiners from thence. Whose misery is such that a chamber as big as a Swynecotte is of as good rent as the best merchants house in London. And no marvel though our cornerkreapers be so friendly welcomed, paying so well for their welcome. I heard say of one in Grauesende Barge, belike 
The report of a pilgrim that came from God's church.  some pilgrim of God's church, that the poor men of that country which in deed were very poor, before the repair of our englishmen thither, are now become jolly fellows. And by what means think you? By letting out their cottages in the towns to our countrymen. Who because they be glad to have them, use no debating of the matter, as we do, but bid them ask and have. And they straining small courtesy, are contented too take their offer. O lamentable cases of a sort of thirsty souls, which for the thirst of the lords word as they call it, do thirst after their own destruction. The lords word was taught here & established long before your days, and the hole land believed therein. And will you devise a new lords word to coal your drunken stomachs? Hath Germany a better lords word, than that wherein england first did instruct you, & bring you up from your swaddling clouts? Are you wiser than your fathers, or more skilful than your mothers? Think you to be saved, more than your parents, or do you judge them already condemned? For either of you are in hard cases. Well well, consider your cases and repent in time. Get some of that precious root called Baaras described by josephus, 
De bello jud. Lib. 7. cap. 25.  which for evil spirits is very medicinable, and dispatch the spirits out of your stomachs. Midsummer moan is past, you see all your devices will take no place. The nest is found and the birds are taken, and in cage. your triformed books can bear no swinging. Men regard not Turnors 
The books of the brethren & persecuted flock by them made sith their running away into Germany.  book of the wolf, nor yet the cropeared fox, horns Apology, Bales vocation, Poynetes foolish confutation against the learned treatise of doctor Martin strand in no stead, Noxes' doctrinal of the Masseboke, and your new revived lords word: and have you not herein an outward face of godliness, and in very deed deny th'effect thereof. The party which played boo pipe in the wall, called 
The bird in the wall.  the Bird in the wall of Aldersgate street, at such a time as she was examined, wherefore she had so deluded the world, she answered: the lords word caused her so to do. And the poor wench afterwards making an open confession of her practice, and desiring the people at Paul's cross to forgive her, & to pray for her, made this exclamation upon them and the like which had procured her to do that feat, saying. Woe be unto you heretics, fie upon you all, that thus have the Lord in your mouths, and the devil in your hearts. This present day have I a good cause to cry out upon you, that in this sort have brought me to offend God and the queens majesty in this my late practise, and to be a gazing stock to the hole world to my great shame. And therefore beware good people beware of these heretics, for as they have undone me in counseling me to attempt this wicked enterprise: so they will undo you all, unless ye take heed by times of their naughty opinions: With many other words spoken by her with weeping tears against those mischievous people. And there by the preacher that day (master Wymsley) the hole circumstance of that practise, was uttered and was of the audience very much abhorred.  
So I dare say the party which 
The Cat that was  did hang up the Cat in Cheap side, in mockery of priests, and 
hanged up in Cheapesyde.  delusion of the blessed sacrament of thaltar, thought that feat to be a worthy enterprise. And I dare say, thought himself a stout champion of the faith, especially escaping scotfree. But let him take heed, it is an old said saw▪ Qui mockat mock abitur, he may peradventure mock so long till he be mocked himself.  
And he also thought himself 
The disfiguring of s. Thomas picture.  a jolly fellow that did mangle the poor picture of saint Thomas, placed over the porch of Saint Thomas of Acts by the worshipful company of the Mercers. Who could not tell▪ what other despite to work to the Saint, but to disfigure the picture. But Sir, did you never hear tell of this proverb. Non-est bonum ludere cum sanctis, it is not good to mock with saints: well I fear me you will mock so long till you will mock at the gallows. And I dare say if this man had been demanded why he did so, his answer would have been, the lords word provoked me. Thus of the lords word in all their doings, they make a shipman's hose, to use it as they list to do good or ill. The devil in his attempts aswell against man the excellent creature of God, as also against Christ himself, used the titles and places of God's word. And is it any marvel, though his unfeigned ministers practise their masters lessons? Trow ye that father 
Browne commonly called Father brown  Browne the Broker of Bedlam, could seem so pleasant a man to the protestants, and it were not for his cloak of god's word that hideth his shepherds apparel? Can his peevish prophecies be had in such estimation amongs the warm brethren, without his dissimulate vesture and his staff like a shepehooke? would the merchant men of London with Pet penny ale, simpering Sysse, and other fleering flurtes, their wives use their accustomed peregrinations and pilgrimages to visit the blessed Rode, called poor father Browne, that hath 
The lords gift.  the lords gifts, at Islyngton, Barnet and other places about London, were they not moved with the spirit? In lent was xii month, at such time as goodman Browne was newly crept 
The history of certain assemblies  out of Bedlam, and then lying at Islington, to rest his sorry bones, I hard say of many prodigious 
which repaired to father brown at Isling●●.  wonders, whereof then he informed the congregation. And I being glad to here the prophet speak▪ resorted thither with two gentlemen of mine acquaintance, who were desirous to see the manner of the simple soul. When we came thither we understood he lay in a typling house, next the sign of the Mermaid. But our inquisition too know where he lodged was by a secret means. At our entry into 
A ●o●●●● prophet.  the house, there was never a word but gossep, all was whist. For privily in a corner certain gossips were in a marvelous secret talk with father Browne: I trow he was telling their sortunes or such like. At length the● broke of▪ Then one gave him spices to comfort his weak stomach, 
Oblations to father Broune.  another gave him salves to grease his bones, which before were anointed with a bliss beggar, another sugar. And after their oblations thus made, they departed. Then went he into a parlour where was assembled another rout, who very sore longed for his coming, partly accusing him of his long tarriance. Being settled to talk, the two gentlemen and I with diverse other stepped to the door partly to hear what he said, & partly to mark the countenances of thassembly. For no man except he was of special acquaintance, could be admitted to go in. Where secretly he was demanded questions. 
Gestures of one of thassemblies.  But for the most part we could here no word, but the Lord be praised, and saw sundry elevations of their eyes towards the top of the house, and such like. In fine before he had done, cometh in a post, a prentice of London, to tell him his masters was come. Forth with Browne broke of from that company and went to the prentice masters, who had bespoken a parlour hard by. Whom we with divers other followed. And at the first salutation he called 
A very young mother fo● such an o●● squire.  her mother, and very joyfully greeted her. And after the mother, the son & the sisters, had with sundry blessings and congratulationss well clawed one another, 
jacke prentice and his testament.  jacke prentice was called in for his testament, who reaching the same from his girdle, delivered it to his masters and turning the book, she turned to a place of S. Mathewes gospel, where christ 
Math. v.  saith to his Apostles. Rejoice, your reward is great in heaven, for so have they persecuted the prophets which were before you. etc. O 
Brownes another's exposition upon a place of the testament.  good father Browne (qv his mother) how have you been persecuted for the words sake, what persecution have you suffered from time to time? But the Lord be praised for your delivery and constancy in quiet suffering thereof. The prophets, christ saith, hath been so handled. Therefore be of good cheer man & take no thought▪ For one day I trust we shall all 
The dew of the lords word.  be merry in the lord, and shall have the dew of the word once more be sprinkled upon our faces, at what time I trust we shallbe even with these shaveling priests, & shave their crowns a little deeper. Yes mother (qv Browne) I am 
Brownes' words to his mother.  of good cheer, for I have good cause so to be, for I am cherished of such good women as year, that I lack nothing. And how then can I be sorrowful having such cause to be merry in the lord In the mean time certain other Sisterwives I think they were, 
Sisterwyves' or priestwyves'.  for their apparel were freeze robes and certain merchantmen tarried in the court without, one ask another when the preaching time was. And we hearing of some sermon towards, leaving Brownes communication with ●is mother, walked up and down in the court. Not long after, Browne cometh forth with his mother and sister, and jacke prentice also with his testament▪ Browne went into the Stable where tarrying a while belike in doing his business, anon he called in the congregation, & amongs them thrust we. Where Browne leaning upon his horseback, 
Browne & his jade.  which was a jade scarce worth six pence, sitting upon the manger, he began to allege certain places of Ecclesiastes without book, one upon another in heaps. 
Brownes' sermon.  Then began he to talk of three Religions. The one he termed my lord chancellor's religion: the other Cranmers, Latymers and Ridleys' religion: And the third he called god's Religion. My lord chancellors, he said, was nought. Cranmers & the others religion not good: but God's religion was best. With such other vain words not worthy the time in rehearsal. And hearing this beastly talk, we departed lamenting the great folly of the people, which in this sort did daily spend their time too hear such lying spirits. And going homewards, we met divers companies both of men and women, of purpose going to Islyngton, to hear the sermon of this peltig prophet. But within a while after I heard say, this father Browne & his brood with the congregation, were removed from that place and were dispersed into corners. Truly pity it is he is suffered in this sort to range the countries without restraint, not only for corrupting the people with ill opinions, but also for disseminating his vain Prophecies to excite rumours. But this opinion I have of Browne, that he had rather live a proud confessor then burn a stinking martyr. With many such similitudes of Godliness, many of the protestants in our time be inspired. Here might also be rehearsed the zeal that the lame man that was burnt of late at Stratford had, 
The lame man's croche that was burnt at Stratford.  when he called for his croche, too have the same likewise to be burned with him, thinking without the same he could not meritie the crown of martyrdom. And thus they have certain resemblances of godliness, and deny the power thereof. And in using these their counterfeit zeals, they do not only mock with God, but they deceive his poor people with incensing their frail natures, with a thousand more of these their practices, which here I omit. And these their foolish devices are so foolish, if they be duly marked, that nothing can be more foolish. And if it be well considered, any Indifferent man may soon discern to what end their purpose is to direct the same, for th'end is either to bring their conceived opinions in credit with the world, or else to stir up wicked brutes and lies upon the magistrates, & such as please not their fancies to make uproars and comotions within the realm. Thereby to reedefie their confused church, or else to seek the destruction of this said noble realm, and us all the people thereof.  
And concerning the other vices which are of these sorts of men, whereof saint Paul prophesied, because they be partly described before, I purpose now to conclude, exhorting all men that intend to aspire to salvation, to way diligently the premises. first to consider the unity of Christ's church, which in all things touching our faith, uniformly doth agree: and to consider the sundry factions of the protestants upon the faith, wherein they do not agree. Way their falsehood in alleging the places of the scriptures, only to say evil of the church, and to misreport the same. Ponder the words which S. Paul prophesieth upon sundry heretics, which should come, denying marriage, and eating of meats to be utterly nought, and how maliciously they apply the same upon the Church, which with honourable words doth commend them both. Perceive advisedly with yourselves what cause the Protestants have, to shorten their lives by fire, and what cause they have to call their just punishments persecutions. And consider with yourselves the state of Christ's Church in the beginning, and the state thereof at this present, which in one unity of doctrine is all one, though not then so firm as it is now. Way also the folly of the ungodly, which presumptuously challenge to themselves the title of Martyrs, and more fond offer themselves to the fire, not compelled thereunto as the true Martyrs were, but obstinately, as who would say, in the despite of the Church. Examine with your selves also what faith the church of Christ teacheth, whether it denieth God, refuseth the son, or condemneth the holy ghost, as Infideles and other miscreants do amongs which infideles, if these men suffered, then more truly they might name themselves Martyrs. But the church professeth with more sincerity, that God which they do, that Christ, that holy ghost that they do. The Church doth teach the sacraments to be in numbered seven. as the scripture leadeth, and as the Apostles traditions and holy doctors do prescribe. The Church in nothing concerning the substance of religion doth vary or altar. The church teacheth that the invisible body of Christ, sitting at the right hand of God the father, is here in the visible forms of bread & wine, invisibly contained in the sacrament of the Altar, the dearest jewel which Christ left upon earth, and offered of the Priest in a lively and pure sacrifice at Mass to God the father, for the comfort of the whole church, according to the prophecy of Malachi the prophet, speaking in the name of God the father these words. I have no will and pleasure 
Malach. ●.  in you, and I will receive no offering or reward at your hand. From the rising of the sun, to the setting, my name is great amongs the Gentiles, and in every place there shallbe sacrifice done, and a pure and clean oblation shallbe offered to my name. The church also teacheth the adoration of this most pure sacrifice, not the outward forms of bread and wine, but the body of Christ invisibly therein contained. The church teacheth all kinds of lively and wholesome doctrine, as Fasting, Prayer, Charity, almsdeeds, Amendment of life, Penance, and all other good works meet to be observed of a christian man. Therefore way with yourselves once more, what cause have these graceless men thus to misreport the church, or to spend their lives against the church. Then finally consider whether those vices rehearsed by saint Paul, which should be most frequented in the latter time, were not moste practised of the said Protestants. Which things duly considered I shall most humbly exhort all men for the love of God, and in the Passion of his son jesus Christ, and in his name, that ye all speak one thing and that there be no dissension amongs you, according to the counsel of saint Paul to the Corinthians. And that ye may be a whole body of one mind, & meaning, entreating you also in like manner, as he doth in another place, saying: Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are convenient, whatsoever things are of honest report, if there be any virtue, if there be any praise of learning, those same have you in your mind, which you have both learned, & received, heard, and also seen in me, the same things do, and the God of peace shallbe with you▪ Which counsel if we follow, doubtless we shallbe the members of one body, not repugnant, or obstinate, but meek & obedient. Then shall we banish all sects and opinions, and remain in concord & unity. Then shall we say with the prophet● David: Behold what a pleasant thing it is for brethren to live in unity. Then shall we re-edify our ancient common wealth, which by discord we have lost. Then shall the members agree with the belly, which with discord in manner was consumed for hunger, as Menenius Agrippa telleth 
T. Livius dec. prim●. lib. two.  the histore, when he went about to reconcile the commons, to the obedience of the Senators. Then shall we be invincible & without fear of foreign realms. The shall we be impregnable without fear of any nation. And finally we shall be acceptable to him, that is the author of atonement, which is jesus Christ the son of the the living God. To whom with the holy ghost, be all praise and honour for ever.  
(⸫)   
Amen.   

An Index or Table, mentioning such special matter as is before contained in this present volume.  

A.  
Abbots of Reding, Colchester, and Glastonburye, and of their death. fol. 69  
Abstinence how profitable a thing. fo. 27  
Abstinence of the Persians. fol. 29  
Acton a traitor & herete●. fol. 46. 103  
Adoraci●̄ of the sacrament of th'altar. fo. 128  
Aeneas verses to Dido. fol. 32  
Agamemnon and his sentence recited out of Seneca. fol. 9  
Albanus a true martyr, and died for the catholic faith. fol. 66  
Alcibiades. fol. 41  
Alexander the great & his continency. fo. 72  
almsdeeds. fol. 34  
Anabaptists in England. fol. 18  
Anne Askewe with her stoutness and behaviour in the time of her death. fo. 47  
Antonius an old father. fol. 28  
ancient ordres in this realm for bringing up of youth. fo. 93.  
Apelles the heretic. fol. 75  
Answers of catholics too objections. fol. 13. 108  
Apostles purchasing. fol. 84  
Apostrophe to the vice of liberty & our countrymen in Germany. fol. 116  
●pohthēgma of Papinianus & Bassianus. fo. 31  
Apprentices & their ill education. fol. 9●  
Aristotels rebuke to Calisthenes his scholar. folio. 31  
Arrius of Alexandria. fol. 61. 75  
Arrogancy and self-love the causes why our counterfeit martyrs do burn. fo. 48  
Artemisia queen of Caria compared to our gossips which are in love with our merry martyrs. fol. 6●  
S. Augustine for the burning of heretics. folio. 43. 59   

B.  
Baaras' a rote medicinable against ill spirits. fol. 11●  
Bale the freer revenged upon a worshipful man of Hampshere. fol. 101  
Bales book called his vocation fol. 118  
Beasts be not ingrate fol. 97  
Bishops effeminate. fol. 80  
Blandina a virgin and true martyr of Christ. fol. 47  
Blind baiard and his courage fol. 48  
Boasters. fol. 8●  
Bones of our supposed martyrs of some of their confessors preserved for relics. fol. 6●  
Books of the brethr● in Germany. 〈…〉 A Bric●laier taking upon him the ●●●ice of preaching. fol▪ 19  
Browne the shepherd, commonly called father brown. fol. 〈…〉  
Brownes mother. fol. 123  
Brownes mothers exposition, upon a place of scripture. fol. 1●3  
Browne and his jade. fol. 1●4  
Brownes sermone. ibide●  
Brutus the first consul in▪ Rome. fol. 54  
Burning of heretics. fol. 40  
Bird in the wall in Aldersgate ●●●ete fol. 120   

C.  
CAius Pontius the Samnite. fol. 14  
calvin. fol. 17  
Candaules king of Lydia. fol. 6  
Cranmere. fol. 17  
Cranmere late bishop of Cantorbury a traitor. fol. 10●  
The Catholics how they avoid the place of S. Paul to Timothe, objected by the heretics, and the right sense thereof. fol. 23  
Catholic church in all things observeth an order. fol. 29  
Catholic church persuadeth good life▪ fol. 34  
Catholic relegion in this realm how long it hath continued. fol. 91  
The Cat that was hanged up in chepe●yde. fol. 120  
Catholic church what it is. fol. 12  
Catholic church how to know it. fo. 12  
Carolstadius and his 〈…〉. fol. 16  
Causes of our misery. fol. 10  
Causes wherein men ought to spend their lives. fol. 54  
Causes why the protestants in king Edward's time did not punish the catholics by death. fol. 70  
Causes wherein women ought to spend their lives. fol. 78  
Causes of God's plagues. fol. 91  
Causes why Englynshmen be welcomed in Germany. fol. 117  
Centaur● certain monsters. fol. 14  
chrysostom proveth that young widows did vow. fol. 25  
chrysostom for the punishing of heretics. 6  
The Champion of the faith. fo. 118  
Circe's cups. fol. ●●  
Codrus king of Athenes. fol. 55  
Communion table & procedings about the same. fol. 80  
Confused ordres about the late communion. fol. 83  
Constancy wherein our martyrs triumph. fol. 5●  
Master Christophersonnes book against rebellion. fol. 103  
Covetonsnes▪ fol. 84. 8●  
Crumwell, fol. 100LS  
The croche of the lame man that was burned at Stratford. fol. 12●  
Cursed speakers. fol. 89   

D.  
THe death of queen Katherine. fo. 107  
Demosthenes tale of an asses shadow. 49  
Despisers of the godly. fol. 99  
The difference between the catholic & schismatical church. fol. 127  
A discourse touching the burning of heretics. fol. 40  
Disobedience to parents. fol. 92  
The doctrine of the church. fol. 127  
Donatus the heretic. fol. 75  
A duche man and his opinion. fol. 19  
A duche man and his hypocrisy. fo. 46. 57  
The Duke of Northumberland. fo. 102   

E.  
Elders and ministers and of their late wicked precepts in the church. fo. 5. 6  
Emden a city in Frieslande. fol. 116  
England the mother of us all. fol. 6  
Essai and their abstinence. fol. 28  
A text of isaiah the prophet, very misused of the protestants against fasting. 37  
Ethelbert. fol. 9●  
Example of an orator & Emperor. fo. 39  
Example of a Mason. fol. 82   

F.  
FAble of the Crab. fol. 94  
False accusers. fol. 99  
Fast. fol. 33  
Fervency of She Apostles. fol. 77  
Freer Peyto hurt with a stone. fo. 100  
Freer Bale revenged upon a worshipful man of Hampshere. fol. 101  
john fisher bishop of Rochester. fo. 68   

G.  
Geneva. fol. 116  
Gestures of an assembly that repaired to Brown the shepherd at Islyngton. fol. 122  
Glorious words of the protestants. fo. 114  
Gossips and parrotes of the newefound world. fol. 74  
Gossips promoters of heresy. fol. 75  
Graves of dead men overthrown. fo. 85  
Gyges' tale out of Plato applied to the protestants. fol. 6  
Gyges king and the strange nature thereof. ibidem   

H.  
Heresy & the definition thereof. fo. 1●  
Heresy a common woman. fo. 32. 103  
Heretics in the primative church. 16  
Heretics why they were not punished in the primative church. 60  
The heavens disposed to wonderful inclinations in the beginning of Luther's doctrine. fol. 15  
Hil●ne Simon Magus winch. fol. 75  
The Heathen punished the despisers of their religion. fol. 41  
A notable history of a true martyr. fo. 52  
The history of certain assemblies which repaired to father Browne lying at Islyngton. fol. 12●  
S. Jerome for the punishing of heretics. 62  
Hoper. fol. 17  
Horns apology. fol. 118  
Hospitality of our late Apostles. fo. 85  
H●ssi●es a sect in Germany. fol. 17  
Hydra the serpent. fol. 14   

I.  
IAcke apprentice with his testament. fol. 123. 124  
Ignatius a true martyr. fol. 53  
Ingratitude. fol. 96  
Infidelity. fol. ●●  
joane Butcher of kent and her opinion fol. 19 75  
joane Bucher and her stoutness when she was burnt. fol. 47. 17  
john Cawode the queens printer, whose name the brethren in Germany put to some of their libels as Imprinter thereof. fol. 118  
julianus apostata. fol. 82  
justification not by faith only. fu. 112  
justinus martyr. fo. 53  
Ixion. fol. 14   

K.  
Queen Katherine divorced. fo. 104  
Queen Katherine's letters written to her husband king Henry th'eight upon her death bed. fol. 106  
The kings majesty that now is king Phylip. fol. 89   

L.  
Lamentation made by the people for the death of s. Thomas of Canterbury. ●8  
latymer's combat with sir Thomas Seamer his spirit. fol. 44  
Latymers words to prove that it is the cause and not the death that maketh the quarrel good. fol. 45  
London ladies. fol. 77  
Lucilla. fol. 75  
Lucius king of this Realm: fol. 91  
Lucretia of Rome. fol. 79  
Luther and his opinion. fol. 16  
Liberty of life. fol. 116   

M.  
Martion the heretic. fol. 75  
Marcionites people of his sect. fo. 66  
Makebraies book. fol. 118  
Ma●solus king of Carsa. fol. 63  
Menippus words, Ambassador to Antiochus. fol. 115  
Michol king n1g-nn's wife. fol. 78  
counterfeit martyrs and their deaths with their toys used in the time of the same. fol. 47  
Monasteries & abbeys subverted. 110  
Montanus an heretic in the primative church. fol. 66. 75  
Monks of the charterhouse with the causes of their death. fol. 68  
Sir Thomas More. ibidem  
A Monster brought forth in Germany, in the beginning of Luther's doctrine with the description thereof. fol. 15  
Musculus. fol. 17  
Mutius Scaevola and his stoutness. fol. 54   

N.  
NAsturtium an herb. fol. 29  
Nature contented with a little. fo. 28  
Nicolaus the heretic. fol. 75  
Noxes doctrinal of the Masseboke. fo. 118   

O.  
objections of the heretics. 13. 22. 65. 108  
Obstinacy the cause of error. fol. 10  
Oblations or offerings to Brown the shepherd. fol. 122  
Oecolampadius and his opinion. fol. 17  
john Oldecastel and the cause of his death fol.  
Oldecastell a traitor. fol. 102  
Ordre. fol. 30   

P.  
PAulus an ancient father. fol. 28  
The Persians abstinency. fol. 29  
Peter Martyr. fol. 17  
Pet penyale. fol. 121  
Phaeton and of his climming up to his father's chariot. fol. 7  
A pilgrim of God's church. fol. 117  
Philomena. fol. 75  
Philip Sannio. fol. 86  
Pompeius apohthegma to Marcellinus. fol. 97  
The parable of the Cockle objected by the protestants and the meaning thereof. fol. 57  
The Pope's authority banished. fo. 104  
Polycarpus a true martyr▪ fol. 53  
Poynetes doctrine with his two wi●es. 24  
Poynetes falsehood. fol. 25  
Poynetes book against the learned treatise of doctor Martin. fo. 118  
Mointes specially to be required in a martyr. fol. 50  
Power of godliness denied. fol. 111  
Practices of the protestants. fol. 22  
Practice of prelate's new revived. fo. 118  
Presumption and the reward thereof. 8  
A Priest and of his strange opinion about twenty years past. fol. 18  
Priests married what women they used to marry. fol. 74  
Prisca and Maximilla. fol. 75  
proceedings. fol. 80. 81. 82  
Proud protestants. fol. 88  
The Protestants how they played their parts after they had corrupted the nobility. fol. 6. & 7  
The word Protestant what it is. fol. 8  
The protestants without unity of doctrine. fol. 14  
The protestants how they pervert a text of S. Paul. 21. et deinceps.  
The protestants in sheeps app●r●t●e. 35  
The protestants fa●●. fol. 36  
The protestants with one truth s●me to confound another. fol. 3●  
The protestants consciences. fo. 36  
The protestants are bastards. fol. 96  
Prayer. fol. 34  
P●tto a Tanner & his opinion. fol. 18   

Q.  
Queen katheryn divorced. fol. 104  
Quintus Fabius Labeo. fol. 110   

R.  
REmedies to avoid sin. fol. 32  
A ring of a strange nature. fol. 6  
Rogers burnt in Smythfielde, and of the fond Imaginations of many in the time of his death. fol. 64   

S.  
THe Sacrament of the Altar. fo. 83. 112  
Semiramis poesy in reproach of covetousness. fol. 86  
Sects that did forbid meats to be eaten. fol. 26  
Sermons pleasant. fol. 30  
Scipio Aphricanus and his continency. fo. 73  
Self-love and yielding to the flesh. fo. 71  
Scriptures to prove the burning of heretics. fol. 41. 42  
Similitudes of Godliu●s. fol. ●03  
Simon Magus. fol. 75  
Sin●n that beguiled the Trojans. fol. 65  
shooting of a gone at the preacher at Paul's cross. fol. 100  
Sir Thomas Seymer railed upon by Latymer before the late kings Majesty. fol. 44  
Scorye the preacher. fol. 47  
Sister wives. fol. 124  
Socrates. fol. 41  
A spiritual hope longed for by Brownes' mother the Shepherd. fol. 123  
Stras●orou●h a city in Germany. 116  
Striking of the priest at westminster. 100  
Four Sussex men of late burnt & their opinions. fol. 19  
Syrenes whereof Homer maketh mention. 22  
simpering Sysse. fol. 1●1   

T.  
TAunies which proceed out of the mouths of our martyrs. fol. 50  
Th●●s the harlot. fol. 76  
Thalestris queen of the Amazons. fol. 76  
Saint Thomas of Cantorbury and his martyrdom. fol. 69  
S. Thomas picture disfigured. fol. 1●0  
Thaborites ● l●te se●●● in Germany. fo. 1●  
A sort of saint Paul perverted by the protestants. fo. 2●  
Toys of our false martyrs in the time of their deaths. fol. 47  
Themistocles Apothegma to the athenians. fol. 97  
Traitors. fol. 10●  
Throwing of a dagger at the preacher at Paul's cross. fol. 100  
Trucebreakers. fol. 98  
Turia a Roman ma●roue. fol. 79  
Turnors solemn book of the wolf▪ 118  
True relics contemned. fol. 6●  
A Tyler and his opinion. fol. 18   

V.  
Unthankful. fol. 95  
Virgins of the city of Separta. fo. 79  
The unity of the church. fo. 20. 21. 126  
Unity the badge of the church. fol. ●0   

W.  
Weakness of women. fol. 76  
Women ever learning, and never able to attain unto the truth. fol 74  
Women promoters of heresy. fol. 75  
Whether it be the cause or the death that maketh a martyr. fol. 44  
What time the temporal ●worde begin to serve the gospel. fol. 60  
wives of certain men called Mi●i. fo. 79  
Wyatt and his practice. fol. 7●  
Wyatt and his treason▪ fol. 102  
Words of the ignorant people upon the heretics passing to death. fol. 43  
Words of father Peyloe a freer of Grene which, touching the party that did hurt him. fol. 101   

Y.  
YAcob and ●ance of Stra●●orough. fol●o. 116   

Z.  
Zwynglins and his opinion. fol. 16   
FINIS.   

Imprinted at London, by Robert Caly, within the precinct of the late dissolved house of the grey Freers, now converted to an Hospital, called Christ's Hospital.  
MENSE IV LII.  
Ann●. 1556.