sit at home and leaue our whole cause to Gode then to iorney thither whereas wee neyther shall haue place nor bee able to dooe anye good whereas wee can obtaine no audience whereas Princes Embassadours be but used as mockyng stockes and whereas also all wee be condemned alredy before trial as though y e matter were a forhaÌ„d dispatched and agreed vpon Neuertheles we can beare pacientlye quyetely our owne priuate wronges but wherfore do they shut out Christian kynges and good Princes from their Conuocation why do they so vncourteously or with such spite leaue theÌ„ out as though they were not either Christen menne or els could not iudge will not haue them made acquaynted with the cause of Christian Religion nor vnderstand y e state of their own Churches Or yf the sayd kynges Princes happen to entermedly in suche matters and take vpon them to do that they may do that they be commaunded to doe and ought of duty to do the same thinges that we know both Dauid and Salomon and other good Princes haue don that is yf they whiles the Pope and his Prelates slugge and sleepe or els mischevouslye withstande them doe bridle the Preistes sensualitie and driue them to do their dewty and kepe them still to yt yf they do ouerthrow Idols yf they take away superstition and set vp again the true worshiping of God whye do they by and by make an out crye vpon them that suche Princes trouble all and presse by violence into an other bodyes office and do therby wickedly and malepartly What scripture hath at any time forbidden a ChristiaÌ„ Prince to be made priuey to such causes Who but themselues alone made euer any suche lawe They will saye to this I gesse Ciuell Princes haue learned to gouerne a common welth and to ordre matters of warre but they vnderstande not the secret mysteries of Religion Yf that be so what is the Pope I praye you at this day other theÌ„ a Monarche or a Prince or what â—e the Cardinals who must be no nother now a days but Princes and kyngs sonnes What els be y e Patriarches and for the most part the Archebysshops the Byshops y e Abbots what be they els at this present in y e Popes kingdome but worlikely Princes but Dukes and Earles gorgiously accompanied w t bandes of men whither soeuer they go Oftentimes also gaylye arayed wyth theynes collers of golde They haue at times to certeine ornameÌ„tes by them selfes as Crosses pillers hattes miters and Palles which pompe the auncient Bysshops Chrysostom Augustine and Ambrose neuer had Setting these thinges aside what teache they what say they what doe they how lyue they I saye not as maye become a Byshopp but as may become euen a Christian man Is it so great a mater to haue a vaine title and by chaunging a garment onely to haue the name of a Byshop Surely to haue the principall staye effecte of all maters commited wholy to these mennes hands who neyther know nor will know these thinges nor yet set a iote by any poinct of Religion saue y t which concernes their belly and Ryot to haue them alone sit as Iudges and to be set vp as ouerseers in y e watch tower being no better then blynd spyes of the other side to haue a Christian Prince of good vnderstanding and of a right iudgement to stande still like a blocke or a stake not to be suffred nother to giue his voice nor to shewe his iudgement but onely to wayt what these men shall well and commaund as one whiche had neyther eares nor eyes nor wytt nor hearte and whatsoeuer they giue in charge to alowe it without exception blindly fulfilling their commaundementes be they neuer so blasphemous and wicked yea although they commaunde him quite to destroye all Religion to crucifie again Christ him selfe This surely besides that it is proud and spitefull ys also beyond all right and reason and not to be endured of ChristiaÌ„ and wyse Princes Why I praye you may Cayphas and Annas vnderstand these matters and may not Dauid and Ezechias do the same Is it laufull for a Cardinall being a man of warre and delightius in bloud to haue place in a Councell is it not lauful for a Christian Emperour or a kynge wee truely graunt no further libertie to our Magistrates then that we know hath both ben giuen theÌ„ by the word of God and also confirmed by the exaÌ„ples of the very best gouerned coÌ„mon welthes For besids that a Christian Prince hath the charge of both Tables coÌ„mited to him by God to thende he maye vnderstande that not temporall matters only but also Religious ecclesiasticall causes pertaine to his Office Besides also that God by his Prophettes often and earnestly coÌ„maundeth the king to cut down the groues to breake downe the Images and aultres of Idoles and to write out the boke of y e law for him selfe and besides that the prophet Esaias saith a kyng ought to be a patrone and nurse of the Churche I saye besides all these thinges we se by histories and by examples of the best tunes that good Princes euer tooke thadministration of ecclesiastical matters to partain to their duety Moses a Ciuile Magistrat chief guide of the people both receiued from God deliuered to y e People al the order for religion and Sacrifices and gaue Aaron the Byshop a vehemeÌ„t and so are rebuke for making the golden calfe and for suffering the corruption of Religion Iosua also though he were no nother then a Ciuil Magistrat yet assone as he was chosen by God and set as a Ruler ouer the people he receiued coÌ„maundements specially touching Religion and the seruice of God Kynge Dauid when the whole religioÌ„ was altogethers brought out of frame by wycked kyng Saul brought home againe the Arke of God that is to say he restored ReligioÌ„ again and was not onely amongest them him selfe as a counseller and furtherer of the worke but he appoincted also hymnes and Psalmes put in order the companies and was the only doer in setting furth that whole solemne shewe and in effect ruled the preistes Kyng SalomoÌ„ builte vnto the Lord the Temple which his Father Dauid had but purposed in his minde to do after the finishing ther of he made a goodly oration to the people concerning Religion and the seruice of God he afterward displaced Abiathar the Preist and set Sadock in his place After this when the TeÌ„ple of God was in shameful wyse polluted thorough the uaughtines and negligeÌ„ce of the preists Kyng Ezechias commaunded the same to be clensed from the ruble and filthe y e preistes to light vp candelles to burne Incense and to do their diuine seruice according to the olde allowed custome The same kyng also commaunded the brasen Serpent whiche then the people wickedly worshipped to be taken down and beateÌ„ to pouder Kyng Iehosaphat ouerthrew
a conninge spokesman Now as for those things which by theÌ„ haue been layed against vs in part they be manifestly false condempned so by their owne iudgementes whiche spake theÌ„ partly again though thei be as false to in deede yet beare thei a certain shew and colour of truth so as the Reader if he take not good hede may easily be tripped and brought into errour by them specially when their fine and cunninge tale is added thereunto and part of them be of suche sorte as wee oughte not to shunne them as crimes or faultes but to acknowledg professe them as thinges well done and vpon very good reason For shortely to say the truth these folke falsely accuse and slaunder all oure doinges yea the same thinges whiche they themselues can not deny but to be rightly and orderly don and for malice do so misconstre and depraue al our sayinges and doinges as though it were impossible y t any thinge could be rightly spokeÌ„ or don by vs. They should more plainly sincerely haue gon to worke if thei would haue dealt truely but now they neither truelye nor sincerelye nor yet Christianly but darklye and craftely charge and batter vs with lyes and doe abuse the blindenes fondenes of the people together with the ignoraunce of Princes to cause vs to be hated and the truth to be suppressed This lo ye is the power of darkenes and of men which leane more to the amased wondering of the rude multitude and to darknes then they doe to y e truth and light and as S. Hierome saieth which doe openly gain say the truth closing vp their eyes and wil not se for the nonce But wee giue thankes to the most good mighty God y t such is our cause wher against wheÌ„ they woulde faynest they were able to vtter no dispite but the same which might aswell bee wrested againste the holye Fathers against the Prophetes against the Apostles against Peter against Paule and against Christ himselfe Nowe therefore if it be leeâ—ull for these folkes to be eloquent and fine tonged in speaking euil surely it becoÌ„meth not vs in our cause being so very good to be dumme in answering truelye For men to be carelesse what ys spoken by them and their own matter bee it neuer so falselye and slaunderouselye spoken especiallie when it is suche y t the Maiestie of God and the cause of religioÌ„ may therby be dammaged is the part doubtles of dissolute and retcheles persons of them which wickedlye winke at the iniuries don vnto the name of God For although other wroÌ„ges yea oftentimes great may be borne and dissembled of a milde ChristiaÌ„ man yet hee that goeth smothelye awaye and dissembleth the mater when he is noted of heresy Ruffinus was wont to deny that man to be a Christian. We therefore will do the same thinge which all lawes which natures owne voyce doth command to be don and whiche Christe him selfe did in like case when he was checked and reuiled to the intent we may put of from vs these mens slaunderous accusations and may defend soberly and truely our own cause and innoncencie For Christ verelye when the Pharysies charged him with sorcery as one y t had some familiar Spirites wrought many thinges by their helpe I saide he haue not the Dyuell but do â—e glorifie my Father but it is you that haue dishonored me and put me to rebuke and shame And S. Paul when Festus the LieutenauÌ„t scorned him as a mad man I saide he moste deere Festus am not madde as thou thinkest but I speake the wordes of truth and sobrenes And the auncient Christians when they wer slaundered to the people for mankillers for adulterors for committers of incest for disturbers of common weales and did perceaue that by suche slaunderous accusations y e Religion which they professed might be brought in question namely if they should seeme to hold their peace and in maÌ„ner to confesse the fault lest this might hinder the free course of the Gospell they made Orations they put vp supplications and made meanes to Emperors and Princes that they might defend them selues and theyr fellowes in open audience But we trulye seeing that so many thowsandes of our brethren in these last twenty yeares haue borne witnes vnto the truth in the middest of most painfull tormeÌ„ts that could be deuised and when Princes desirous to restraine the Gospel sought many wayes but preuayled nothinge and that now almost the whole worlde dothe begynne to open theyre eyes to behold the light we take it that our cause hath already ben sufficiently declared and defended and thinke it not needfull to make many wordes since y e very matter saith inough for yt selfe For yf the Popes woulde or els if they could weigh with their own selues the whole matter and also the beginning and procedinges of our Religion how in a maÌ„ner al their trauail hath com to nought no body driuing it forwarde and without any wordely helpe and howe on the other side our cause againste the will of Emperoures from y e beginning against the willes of so many Kynges in spite of the Popes and almoste maugre the head of all men hath taken encrease and by little and little spredde ouer into all countries and is com at length euen into Kings courtes and Palaices These same thinges me thinketh might bee tokens greate ynough to them that God him self doth strongly fight in our quarrel and doth from heauen laugh at their enterprises that the force of the truth is suche as neither mans power nor yet hell gates are able to roote it oute For they be not all mad at this day so many free Cities so manye Kynges so manye Princes which haue fallen away from the Seate of Roome and haue rather ioyned themselues to the Gospell of Christe And although the Popes had neuer hetherunto â—eaâ—our to consider diligentely and earnestly of these matters or thoughe some other cares do nowe lett them and dyuerse wayes pull them or though they couÌ„pt these to be but coÌ„mon and trieflinge studies and nothinge to appertain to the Popes worthines this maketh not why oure maâ—ter oughte to seeme y e worse Or yf they perchaunce will not see that whiche they se in deede but rather will withstande the knowen truth ought wee therefore by and by to be coumpted heretâ—kes bycause we obay not their will and pleasure Yf so be that Pope Pius were the man we say not which he would so gladly be called but iâ— he were in deede a man that eyther woulde accoumpte vs for his brethrene or at least woulde take vs to be men he woulde firste diligently haue examined our reasons and woulde haue sene what might be saied with vs what againste vs and woulde not in his Bull whereby he lately pretended a CouÌ„cel so rashely haue condeÌ„ned so great a part of the worlde so many learned and godly men so manye common wealthes so many kyngs and so
many Prynces only vppon his owne blynd preiudices and foredeterminations and y t without hearing of them speak or without shewing cause whye But bycause he hath alredy so noted vs openlye least by holdynge oure peace we should seme to graunt a fault and specially bycause we can by no meane haue audience in y e publik assembly of the general Councel wherein he would no creature should haue power to geue his voice or declare his opinion excepte he were sworne and straightly bounde to maintaine his aucthoritie For wee haue had good experience hereof in his last conference at the councel at Trident where the embassadours diuines of the Princes of Germany and of the free Cities were quite shutte out from their company nother can we yet forget how Iulius the third aboue ten yeares past prouided warely by his writt that none of our sorte shoulde bee suffered to speake in the Councell except there were som paraduenture y t wolde recante and chaunge his opinion For this cause chieflye we thoughte it good to yelde vp an accoumpte of oure faith in writing truely and openly to make aunswere to those things wherwith wee haue ben openly charged to thende the worlde may see the partes and foundacions of that doctrine in the behalfe whereof so many good men haue litle regarded their oune lyues And y t al men may vnderstand what manner of people they be and what opinion they haue of God and of Religion whome the Bysshop of Rome before they were called to tell theire tale hath condemned for heretikes without any good consideratioÌ„ without any exaumple vtterly without lawe or righte onelye bycause he hearde tell that they did dissente from hym and his in som pointe of Religion And although S. Hierome would haue no bodie to be patient when he is suspected of heresy yet we wil deal herein nether bitterly nor brablingly nor yet be caried away w t angre heate though he ought to be reckned neither bitter nor brabler y t speaketh y e truth We willingly leaue thys kynde of eloquence to oure aduersaries who whatsoeuer they say against vs be it neuer so shrewdly or dipitefully sayde yet thinke it is sayd modestely and comely ynough and care nothing whether it be trew or false Wee neede none of these shyftes which do maintaine the truthe Further yf wee do shewe it plaine that Gods holie Gospell the aunciente Byshops and the primatiue Churche do make on our syde and that wee haue not without iust cause left these men and rather haue retourned to the Apostles and oulde catholique Fathers And yf wee shall be founde to doe the same not coulorably or craftely but in good faith before God truly honestly cleerely and plainly and yf they theÌ„selues which â—ye our doctrine and woulde be called Catholiks shall manifestly see how al those titles of antiquitie whereof they boste so much ar quite shaken out of their haÌ„ds and that there is more pith in this oure cause then they thoughte for wee then hope and trust that none of them wil be so negligent and careles of his own saluation but he will at length studye and bethinke him selfe to whether parte hee were best to ioyne him Vndoubtedlye excepte one will altogether harden his hearte and refuse to heare he shal not repent him to geue good heede to this out defence and to mark well what wee say how truly and iustly it agreeth with Christian Religion For where they call vs Heretikes it is a crime so haynous y t onles it may be seene vnles it may be felt in maÌ„ner may be holdeÌ„ with hands and fingers it ought not lightly to be iudged or beleued when it is â—aide to the charge of any Christian man For heresy is a â—orsaking of saluatioÌ„ a renouncing of Gods grace a departing from the body and spirite of Christe But this was euer an olde and solempne propretye with them and theire forefathers yf any did complaine of their errours and faultes and desired to haue true Religion restored streighte waye to coÌ„demne such one for heretikes as men new fangled factious Christe for no nother cause was called a Samaritan but onely for y t he was thoughte to haue fallen to a certaine newe Religion and to be the Aucthor of a newe sect And Paul thapostle of CHRISTE was called before the Iudges to make aunswere to a matter of heresy and therfore hee saied Acordinge to this way whiche they call Heresye I doo worshippe the God of my Fathers beleeuinge all thinges which be written in the law and in the Prophets Shortely to speake This vniuersal Religion whiche Christen men professe at this day was called firste of the heathen people a Sect Heresy With these termes did they alwaies fil priÌ„ces eares to thintent when they had once hated vs with a foredetermined opinion and had coumpted all that wee sayed to bee faction and heresy they might be so ledd away from y e truth right vnderstaÌ„ding of the cause But the more sore and outragious a crime heresye is the more it ought to be proued by plaine and strong argumentes especially in this time wheÌ„ men begin to geue lesse credite to theyre words to make more diligent searche of theyr doctrine then they were wont to do For y e people of God ar otherwyse instructed now then they were in times past when all the Bysshopps of Romes sayenges were allowed for Gospell when all Religion did depende only vpon their aucthoritie Nowe a daies the holie scripture is abroad the writinges of the Apostles Prophets ar in printe whereby all truth and Catholyke doctrine may be proued and all heresie may be disproued and confuted Sithens then they bring furth none of these for them selues and call vs neuertheles Heretiques which haue nether fallen from Christ nor from y e Apostles nor yet from the Prophets this ys an iniurious and a very spitefull dealinge With this sword did Christe put of the Dyuel when he was tempted of him w c these weapons oughte all presumption which doth auauÌ„ce it selfe against God to be ouerthrowen and coÌ„quered For al Scripture sayeth S. Paule that commeth by the inspiration of God is profitable to teach to confute to instruct and to reproue that the man of God may be perfect and throughly framed to euery good work Thus did the holy Fathers alway fight agaynst the heretikes with none other force then with y e holy scriptures S. Augustin when he disputed against Petilian an heretike of â— Donatistes Let not these woordes quod he be heard betwene vs I say or you say let vs rather speake in this wise Thus sayeth the Lorde there let vs seeke the Church ther let vs boult out our cause Lykewise S. Hâ—erome All those things sayth he which without the testimonie of the scriptures are holden as deliuered from y e Apostles be throughly smitten down by the sword of Gods worde S. Ambrose also
thei do now thus reiect and cast of Christian Princes from knowing of the cause and from their meetinges Well thus doinge they wiselye and warelye prouide for them selues and for their kingedome whiche otherwise they see is like shortly to come to naught For if so be they whom God hath placed in greatest dignitie didde see and perceiue these mennes practises howe Christes commaundementes be despised by them how the light of the Gospell is darkened and quenched out by them how themselues also be subtilly begiled and mocked and vnwares be deluded by them the way to y e kingedom of heaueÌ„ stopped vp before them no doubt they would neuer so quietlye suffer them selues neyther to be disdaigned after suche a prowde sorte nor so dispitefully to be scorned and abused by them But nowe through their own lacke of vnderstanding through their owne blyndenesse these menne haue them fast yoked â–ª and in their daunger We truely for our parts as we haue sayd haue don nothing in altering Religion either vpon rashenes or arrogantie nor nothing but with good leasure and great consideration Neyther had we euer intended to do it except both the manifeste and most assured will of God opened to vs in his holy scriptures and the regarde of our owne saluation had euen constreyned vs there vnto For though wee haue departed from that Churche which these menne call catholique and by that meanes gett vs enuy amongest them that want skill to iudge yet is this ynough for vs and it ought to be ynough for euery wise and good man and one that maketh accoumpte of euerlasting lyfe that we haue gon from that Church whiche had power to erre whiche Christ who cannot erre tolde so long before it should erre and which we our selues did euidently see with our eyes to haue gon both from y e holy Fathers and from the Apostles and from Christ his own selfe from the primatiue catholique churche and wee are come as nere as we possibly could to the Church of the Apostles and of the old catholique Byshops and Fathers whiche Churche we knowe hath hetherunto ben sounde and perfite and as Tertullian termeth it a pure virgine spotted as yet with no Idolatrie nor with any foule or shamefull faulte and haue directed according to their customes and ordinaunces not onely our doctrine but also the Sacraments the fourme of common prayer And as we knowe both Christe hym selfe and all good men here to fore haue don we haue called home againe to the originall and first foundation that Religion which hath ben fowly forslowed vtterly corrupted by these men For wee thought it mere thence to take y e paterne of reforminge Religion from whence the ground of Religion was first taken Bycause this one reasone as saythe the most auncient Father Tertullian hath great force againste all Heresies Looke what soeuer was first that is trew and what soeuer is latter that is corrupt Ireneus oftentimes appealed to y e oldest Churchs which had ben nerest to Christes time and which it was hard to beleue had erred But whye at this daye is not the same respect and consideratioÌ„ had Whye returne wee not to the paterne of the ould Churches whye maye not we heare at this time amongst vs y e same saiing which was opeÌ„ly pronounced in times past in the Councel at Nice by so many Byshopes and Catholique Fathers and nobody once speakyng againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye hould still the old customes When Eldras went about to repayre the ruynes of the Temple of God he sent not to Ephesus although the moste beautifull and gorgious Temple of Diana was there and when he purposed to restore y e Sacrifices and ceremonies of God he send not to Rome although peraduenture he had hearde in that place were the solemne Sacrifices called Hecatombae and other called Solitaurilâ—a lectisternia and SupplicatioÌ„s and Numa Pompilius ceremoniall bokes he thought it ynoughe for hym to set before his eyes to folow the paterne of the old Temple which Salomon at the beginning builded accordyng as God had appoincted hym and also those olde customes and Ceremonies whiche God hymselfe had writen out by special words for Moses The Prophet Aggeus after the TeÌ„ple was repaired againe by Esdras and the people mighte thinke they had a very iuste cause to reioyce on their own behalfe for so great a benefit receiued of almightie God yet made he them al burst out in teares bycause that they whyche were yet aliue and had sene the former building of the Temple before the Babylonians destroyed it called to mynde how far of it was yet from that beautie and excellencie whiche it had in the olde times past before For theÌ„ in deed would they haue thought y e Temple worthely repaired yf it had aunswered to the auncient paterne and to the maiestie of the first Temple Paul bycause he wold amende the abuse of the Lordes supper which y e Corinthians euen then begonne to corrupte he sett before them Christes institution to folow sayng I haue deliuered vnto you y e which I firste receiued of the Lord. And when Christ dyd confute the errour of the Pharisees Ye must saith he retorne to the first beginning for froÌ„ the beginning yt was not thus And when he founde great faulte with y e preists for their vncleanes of lyfe and couetousnes and woulde clense the Temple from al euil abuses This house saith he at y e first beginning was a house of praier wherin all the people myght deuoutely and sincerely praye together and so were your partes to vse it nowe also at this daye For it was not builded to thende it should be a denne of theues Likewise al the good and commendable Princes mentioned of in the Scriptures were praised specially by those wordes that they had walked in the wayes of their Father Dauid That is bycause they had retorned to the first and originall foundation and had restored Religion euen to the perfection wherin Dauid left it And therfore wheÌ„ we likewise sawe all thing es were quite trodden vnder foote of these men and that nothing remained in the Temple of God but piteful spoyles and decayes we reckened it the wisest and the safest waye to sett before our eyes those Churches which we knew for a suerty that they neuer had erred nor neuer had priuate Masse nor prayers in straynge and Barbarous language nor this corrupting of Sacramentes and other toyes And forsomuche as our desire was to haue the Temple of the Lord restored a new we would seke no other foundatioÌ„ then the same which we knew was long agone layde by the Apostles that is to wyte our sauiour Iesu Christ. And forsomuch as we heard God hym selfe speaking vnto vs in his word and sawe also the notable Examples of the oulde and primatiue Churche againe how vncertaine a mater it was to wait for a generall Coucell and that the successe therof
other menne minister to hym but him selfe rather to minister vnto others that he taketh al Bishops as his felows and equals that he is subiect to Princes as to personnes sent from God that he giueth to Cesar that whiche is Cesars and that he as the old Bishops of Rome dyd without any question calleth the Emperour his Lord Onles therfore the Popes do the like now a dayes and Peter did the thinges a foresayd there is no cause at all why they should glorye so of Peters name and of his succession Muche lesse cause haue they to complaine of our departing and to call vs againe to be felowes and frendes with them and to beleue as they beleue Men saye that one Cobdon a Lacedemonian when he was sent Embassadour to the kyng of the Persians to treate of a legue and founde by chaunce them of the court playng at dyce he returned streight waye home againe leauing his message vndone And whē he was asked why he did flacke to doe the thinges whiche he had receiued by publique commission to do he made aunswere he thought it should be a great reproche to his cōmon welthe to make a legue with Dicers But yf we should content our selues to retorne to the Pope and his popyshe errours and to make a couenaunte not only with dicers but also with men farr◠more vngracious and wicked then any dycers be Besides that this should be a great blot to our good name it shoulde also be a very daungerous matter both to kindle Goddes wrath against be and to clogge and condemne our owne soules foreuer For of very trouthe we haue departed from hym whome we saw had blinded the whole worlde this many an hundred yeare From hym who to farre presumpteouslye was wont to saye he coulde not erre and whatsoeuer he dyd no mortal man had power to condemne hym neyther kynges nor Emperours nor the whole Clergie nor yet all the people in the worlde togyther no and though he should carrie away with hun to Hell a thousande soules From hym who toke vpon him power to cōmaund not only menne but euen Goddes Aungels to go to returne to leade soules into Purgatorie and to bring them back againe when he lyste him selfe whome Gregory said with out all doubt is the very foreronner and standerd bearer of Antichrist and hath vtterly forsaken the catholique faith From whome also those ringeleaders of owers who now with might and maine resist y e Gospel the trouth whiche they knowe to be the truth haue or this departed euery one of their owne accorde and good will and woulde euen now also gladly depart fró hyin yf the note of inconstancie shame and their owne estimacion amonge the people were not a let vnto them In conclussion wee haue departed from hym to whom we wer not bound and who had nothyng to laye for hym selfe but onely I know not what vertue or power of the place where he d'weleth and a continuaunce of seccession And as for vs we of all others moste iustely haue left him For our Kynges yea euen they whiche with greatest reuerence dyd folow and obey the aucthoritie and faith of the Byshops of Rome haue long synce founde and felte well ynough the yoke tyrannye of the Popes kingdome For y e Byshops of Rome toke the Crowne of from the head of our Kynge Henrye the second and compelled him to put a side all maiestie and lyke a meere priuate man to come vnto their Legate with great submission and humilitie so as all his subjectes might laugh him to scorne More thē this they caused Byshops and Monkes and some parte of the nobilitie to be in the feelde against our Kynge Iohn and sett all the people at libertie from their othe wherby they ought allegeaunce to their king and at last wickedly and most abhominablie they bereaued the kyng not onely of his kyngdome but also of his lyfe Besides this they excommunicated and cursed Kyng Henry theight the most famous Prince stirred vp against him sometime the Emperour sometime the Frenche Kyng as muche as in them was putte in aduenture our Realme to haue ben a very praye and spoyle Yet were they but foules and mad to thinke that eyther so mighty a Prince could be scared with bugges and rattles or els y e so noble and great a kyngdome myght so easily euen at one morsel be deuoured and swalowed vp And yet as though all this were to litle they would nedes make all the Realme tributarie to them exacted there yearely most vniust and wrongfull taxes So deere cost vs the freendeshyp of the Citie of Rome Wherefore yf they haue gotten these thinges of vs by extortion thorough their fraude and suttle sleightes we see no reason why we may not plucke awaye the same from them againe by laufull wayes iust means And yf out kynges in that darknes and blindenes of former tymes gaue them these thinges of their owne accorde and liberalitie for Religion sake being moued with a certaine opinion of their fained holines now when ignoraunce errour is spied out may the Kinges their successours take them awaye againe seing they haue the same auctoritie the Kinges their auncestours had before For the gyft is voide except it be alowed by the will of the giuer and that cannot seme a perfit will which is dymmed and hindered by errour Thus ye see good Christian Reader howe it is no new thing though at this day the religion of Christ be enterteined with dispites and checkes being but lately restored and as it were comming vp againe a new for somuche as the lyke hath chaunced both to Christ hym selfe and to his Apostles yet neuerthelesse for feare ye maye suffer your selfe to be led amysse and seduced with those exclamations of our Aduersaries we haue declared at large vnto you y e very whole maner of our Religion what our opinion is of God the Father of his onely sonne Iesus Christ of the holy Ghost of the Church of the Sacramentes of the ministery of y e Scriptures of ceremonies and of euery parte of Christian beleue Wee haue sayde that wee abandon and detest as plagues and poysons all those oide Heresies whiche eyther the sacred Scriptures or the auncient Councelles haue vtterly condemned that wee call home againe asmuche as euer wee can the right Discipline of y e Church which our Aduersaries haue quite brought into a poore weake case That we punnishe all licentiousnes of lyfe and vnrulynes of maners by the olde and long continued laws and with asmuch sharpenes as is conuenient and lyeth in our power That we mainteine still the state of kingdomes in the same condition and plight wherin we haue found thē without any diminishing or alteration reseruinge vnto our Princes their maiestie and worldly preeminence safe and without empayring to our possible power That we haue so gottē our selues away from that Church which they had made a denne of Theeues and
An Apologie or answere in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same Londini Anno Domini M. D. LXIIII. To the right honorable learned and vertuous Ladie A. B M. C. wisheth from God grace honoure and felicitie MADAME ACCORDING to your request I haue pâ—rused your studious labour of traÌ„slatioÌ„ profitably imploied in a right coÌ„mendable work Whereof for that it liked you to make me a Iudge and for that the thinge it selfe hath singularly pleased my iudgement and delighted my mind in reading it I haue right heartely to thanke your Ladiâ—ship both for youre owne well thinking of me and for the comforte that it hathe wrought me But far aboue these priuate respectes I am by greater causes enforced not onely to shewe my reioyse of this your doinge but also to testify the same by this my writing prefixed before the work to the commoditie of others and good incouragement of your selfe You haue vsed your accustomed modestie in submittinge it to iudgement but therin is your prayse doubled sith it hath passed iudgemeÌ„t without reproche And whereas bothe the chiefe author of the Latine worke and I seuerallye perusinge and conferringe youre whole translation haue without alteration allowed of it I must bothe desire youre Ladiship and aduertise the readers to thinke that wee haue not therein giuen any thinge to any dissemblinge affection towards you as beinge contented to winke at faultes to please you or to make you without cause to please your selfe for there be sundry respectes to drawe vs from so doinge althoughe we were so euil minded as there is no cause why we should be so thought of Your own iudgement in discerning flatterie your modestie in mislikinge it the layenge open of oure opinion to the world the truth of our friendship towardes you the vnwillingnesse of vs bothe in respecte of our vocations to haue this publike worke not truely and wel translated are good causes to perswade that our allowance is of sincere truth and vnderstanding By which your trauail Madame you haue expressed an acceptable dutye to the glorye of GOD deserued well of this Churche of Christe honourablie defended the good fame and estimation of your owne natiue tongue shewing it so able to contend with a worke originally written in the most praised speache and besides the honour ye haue done to the kinde of women and to the degree of Ladies ye haue done pleasure to the Author of the Latine boke in deliueringe him by your cleare translation from the perrils of ambiguous and doubtful constructions and in makinge his good woorke more publikely beneficiall wherby ye haue raysed vp great comforte to your friendes and haue furnished your owne conscience ioyfully with the fruit of your labour in so occupienge your time whiche must needes redounde to the encoragemente of noble youth in their good educatioÌ„ and to spend their time and knowledge in godly exercise hauinge deliuered them by you so singular a president Whiche youre doinge good Madame as God I am sure doth accept and will blesse with increase so youre and ours moste vertuous and learned soueraigne Ladie and Mastres shal see good cause to commende and all noble gentlewomen shall I trust hereby be alured from vain delights to doinges of more perfect glory And I for my part as occasion may serue shal exhort other to take profit by your worke and followe your example whose successe I beseche our heauenly father to blesse and prospere And now to thende bothe to acknowledge my good approbatioÌ„ and to spread the benefit more largely where you Ladishippe hathe sent me your boke writen I haue with most hearty thankes returned it to you as you see printed knowing that I haue therin done the beste and in this poynte vsed a reasonable pollicye that is to preuent suche excuses as your modestic woulde haue made in staye of publishinge it And thus at this time I leaue furder to trouble youre good Ladishippe An Apologie or aunswere in defence of the Church of England with a briefe and plaine declaration of the true Religion professed and used in the same IT HATH BEEN AN olde complaint euen from y e first time of y e Patriarks Prophetes and confirmed by the writinges and testimonies of euery age that y e Truth wandereth here and there as a straunger in the world doth redily fynde enemies and slaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to bee beleeued I meane to suche as haue scante well and narowly taken heed thereunto specially seing all mankind of natures very motion without a teacher doth coueite the truth of their owne accorde and seinge oure Sauioure Christe hym selfe when he was on earthe woulde bee called the Truthe as by a name moste fytte to expresse all hys diuine power yet wee whiche haue been exercised in the holie scriptures and which haue bothe redde seene what hath happened to all godly menne commonly at all tymes what to the Prophets to the Apostles to the holie Martyres and what to Christe hym selfe with what rebukes reuilings and dispightes they were continually vexed whyles they heere lyued and that onely for the truthes sake wee I saye do see y t this is not onely no newe thinge or harde to be beleued but that it is a thing already receaued and commonlye vsed from age to age Nay truly this might seeme muche rather a meruayle and beyonde all beleife yf the Diuell who is the Father of lyes and ennemye to all truthe woulde nowe vppon a sodaine chaunge his nature and hope that truthe might otherwyse be suppressed then by belyenge yt Or that he would beginne to establishe his owne kingdom by vsing now any other practises then the same whiche he hathe euer vsed from the beginning For since any mans remembraunce wee cenâ—e skante finde one time either when Religion did first growe or when it was setled or when it did a freshe springe vp againe wherin truth and innocencye were not by all vnworthy meanes and most despitâ—ully intreated Doubtlesse the Dyuell well seeth that so longe as truth is in good sauery hym selfe cannot be safe nor yet maintaine his owne estate For lettinge passe the auncient patriarkes and Prophetes who as we sayd had no parte of their lyfe free from contumelies and slaunders Wee knowe there were certaine in tymes past whiche said commonly preached that the old auÌ„cient Iewes of whom we make no doubt but thei wer the worshippers of the onely and true God did worshipp eyther a sowe or an asse in Gods steede and that all the same Religion was nothinge els but a sacriledge and a plaine contempt of all godlynes We know also that the sonne of God our Sauioure Iesu Christe when hee taughte the truthe was coumpted a Iugler and an enchanter a Samaritan Belzebub a deceiuer of the people a dronkard and
a Glutton Againe who wotteth noâ— what woordes were spoken agaynste Sainct Paule the most earnest and vehement preacher and maintainour of y e truth Somtime that he was a sediâ—â—ous and busy man a raiser of tumultes a causer of rebellion somtime againe that he was an heretique sometime y t he was mad Somtime that onely vppon strife and stomacke he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not howe Sainct Stephan after he had throughly sincerely embraced the truth and beganne franklye and stoutly to preache and set forthe the same as he ought to do was immediatlye called to aunswere for his life as one that had wickedly vtered disdainâ—ul and haynous wordes against the lawe against Moyses against the Temple and against God Or who is ignorant that in tymes past there werre some which reproued the holye Scriptures of falsehood saying they conteined thinges both contrary and quite one against an other and howe that the Apostles of Christe did seuerallye disagree betwixt them selues and that S. Paule did vary from them all And not to make rehearsal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times past which first began to acknowledge and professe the name of Christe howe they made priuat conspiracies deuised secrete councels against the common welth to that end made earelie and priuie meetinges in the darke kylled yonge babes fedd themselues w t mens fleshe and lyke sauage and brute beastes didde drinke their bloude In conclusion howe that after they had put out the candels they committed adulterye betweene themselues and without regarde wrought incest one with an other that Brethren laie with their sisters sonnes with their Mothers without any reuerence of nature or kynne without shame without difference and that thei wer wicked men without all care of Religion and without anye opinion of God being the very ennemies of mankinde vnworthy to be suffered in the worlde and vnworthie of lyfe All these thinges wer spoken in those daies against the people of God against Christ Iesu against Paul against Stephan and against all them whosoeuer they were which at the first beginninge imbraced the truthe of the Gospell and were contented to be called by the name of Christians which was then an hatefull name amonge the common people And although the thinges whiche they said wer not true yet the Diuel thought it shoulde be sufficient for him yf at the least he coulde bringe iâ— so to passe as they might bee beleeued for true and that the Christians might bee brought into a commoÌ„ hatred of euery body and haue their death and destruction sought of all sortes Herevpon Kings and Princes beinge ledde then by suche perswasions killed all the Prophetes of God lettinge none escape Esai with a sawe Ieremy with stones Daniell with Lyons Amos with an yron barre Paule with the sword Christ vpon y e crosse and condemned all Christians to imprisonmentes to tormentes to the pikes to be thrwone doune headlong from rocks stepe places to be caste to wild beastes and to be burnt made great syres of their quicke bodies for y e only purpose to giue light by night for a very scorne mockinge stocke and didde compt them no better then the vilest fylth thofscouringes and laughing games of y e whole worlde Thus as ye see haue the Authors and professours of the trueth euer ben entreated Wherefore wee oughte to beare yt the more quyetlye which haue taken vppon vs to professe the Gospell of Christ yf we for the same cause be handled after the same sorte and yf wee as our forefathers weare longe ago bee lykewyse at thys day tormented bayted with raylings with spitefull dealinges and with lyes and that for no desert of our owne but onely bicause we teach and acknowledge the truthe They crye out vpon vs at thys present euery wheare that we are all heretiques and haue forsaken the fayth and haue with newe perswasions and wicked learninge vtterly dyssolued the concorde of the Churche that we renew as it weare fetche againe from hell the olde and many a daye condempned heresyes that we sow abroade newe sects and suche broyles as neuer yearst weare hearde of also that we are already deuided into contrarye partes and opinions and coulde yet by no meanes agree well amonge oure selues that wee be cursed creatures lyke y e Gyauntes do warre againste God him selfe and lyue cleane without any regarde or worshippinge of God that we despise all good deedes that we vse noe discipline of vertue no lawes no customes that we esteeme neither righte nor order nor equitie nor iustice that we geue y e brydell to al naugh tines and prouoke the people to all lycenciousnes and lust that we labour seke to ouerthrowe the state of Monarchies and Kyngdomes and to bringe al thinges vnder the rule of the rashe incoÌ„stante people and vnlearned multitude that wee haue seditiously fallen from y e Catholique Churche and by a wycked schisme and diuision haue shaken the whole worlde and trobled the common peace and vniuersal quiet of the church and that as Dathan and Abyron conspired in times past against Moises and Aaron euen so wee at this day haue renounced the Byshop of Rome without anye cause resonable y t we set nought by the aucthoritie of thauncient fathers and Councels of oulde time that wee haue rashly and presumptuously disanulled the olde cerimonies which haue ben well alowed by oure fathers and forefathers manye hundreth yeare past bothe by good customes and also in ages of more puritie and that wee haue by our owne priuate head without the aucthoritie of any sacred and general Councell brought new traditions into y e Church and haue don all these thinges not for Religions sake but only vppon a desyre of contention and stryfe But that they for theyr parte haue chaunged no maner of thinge but haue helde and kepte still suche a nomber of yeares to this verye day all thinges as they were deliuered from the Apostles and well approued by the most auncient Fathers And that thys matter shoulde not seeme to be don but vppon priuie slaunder and to be tossed to and fro in a corner onely to spyte vs there haue ben besides wyâ—ely procured by the Bysshop of Rome certaine parsons of eloquence yenough and not vnlearned neyther whiche shoulde put theyre helpe to thys cause now almost despaired of should polyshe and set furth the same both in bookes and with long tales to the end that when the matter was trymlye and eloquently handled ignorant and vnskilfull persons mighte suspecte there was som great thing in it In deede they perceiued that their owne cause did euerye where go to wracke that their sleightes were nowe espyed and lesse esteemed that their helpes did dayly fayle them that their matter stoode altogether in great neede of
to Gratianus y e Emperour Let the scripture sayeth he bee asked the question let the Apostles be asked let y e Prophets be asked let Christ be asked For at that time made the Catholik Fathers and Bysshops no doubt but that our Religion mighte be proued out of y e holy scriptures Neither were they euer so hardy to take any for an heâ—itike whose errour they coulde not euidently apparently reproue by the selfe same scripturs And we verely to make aunswere on this wise as S. Paul did According to this way which they cal heresie we do worship God and the father of our Lorde Iesus Christ do allowe all thinges which haue ben written either in y e Law or in the Prophetâ— or in y e Apostles workes Wherefore yf we be heretikes and they as they woulde faine be called bee Catholikes why do they not as they see the fathers which were Catholike men haue alwaies don why do they not conuince and maister vs by the diuine scriptures â–ª why do they not call vs agayn to be tryed by them why do they not lay before vs howe wee haue gon away froÌ„ Christ from the Prophets from the Apostels and from the holy fathers why stick they to do it why are they afraide of it It is Gods cause whye are they doubtful to commit it to y e trial of gods worde yf wee be heretkes which referre all our controuersies vnto the holy scriptures report vs to y e selfe same words which wee knowe were sealed by God him self and in comparison of them set little by all other thinges whatsoeuer may be deuised by men howe shall wee say to these folke I pray you what maÌ„ner of men be they howe is it meete to call them which feare the iudgement of the holy scriptures that is to say y e iudgement of God hym self and do preferre before them theyr owne Dreames and full colde Inuentions and to maintaine their owne traditions haue defaced and corrupted now these many hundred yeares the ordinances of Christe and of the Apostles Men say that Sophocles the tragicall Poet when in his oulde dayes he was by his own sonnes accused before the Iudges for a dotinge and sottishe man as one that fondelye wasted hys owne substaunce and seemed to neede a Gouernour to see vnto him to thintent he might cleere him selfe of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedye called Oedipus Coloneus which he had written at the verye tyme of his accusation maruelous exactly and conningly did of him selfe aske the Iudges whether they thought any sottish or doting man could do the like peece of worke In like manner bycause these men take vs to be mad and appeache vs for heretikes as men which haue nothing to do neyther with CHRIST nor with the Churche of GOD wee haue iudged yt shoulde be to good purpose and not vnprofitable yt wee doe openlye and frankely set furth our faith wherein we stande and shew al that confidence which wee haue in CHRISTE IHESV to the intent al men may se what is oure iudgement of euery paâ—te of Christian religion and may resolue w t them selues whether y e faith which they shall see coÌ„firmed by the words of Christ by the writinges of the Apostles by the testimonies of the catholique Fathers and by the exaumples of many ages be but a certain rage of furious and mad men and a compicacie of heretikes This therefore is oure Beliâ—ffe WE BELEEVE that there is one certaine nature and diuine power whiche wee call GOD and that the same is diuided into three equall persons into y e Father into the Sonn and into the holy Ghoste and that they all be of owne power of one Maiestie of one eternitie of one Godhed and of one substaÌ„ce And although these three persons be so diuided that neither the Father is the sonne nor the sonn is the holy Ghost or the Father yet neuertheles wee beleeue y e there is but one very God And that the same one God hath created heaueÌ„ and earth and al thinges contained vnder heauen Wee beleeue that IESVS Christe y e onely Sonne of the eternall Father as long before it was determined before all beginninges when the fullnes of tyme was com did take of that blessed pure Virgin bothe â—â—eshe all the nature of man that he might declare to the world the secret hid will of his father which will had ben laide vp from before all ages and generacioÌ„s And that he might full finishe in his humaine bodie the misterie of our redeÌ„ption might fasten to the crosse our sinnes and also that handwritinge which was made againstâ— vs. We beleue that â—or our sake he dyed and was buried descenâ—yâ— into helâ— the third day by the power of his Godhed retorned to â—yfe aâ—d rose again and that y e fourtyth day after his resurrectioÌ„ â–ª whiles his Disciples behelde and loked vppon him he ascendid into heauen to fulfill all thinges and did place in maiestie and glory the selfe same body wherwith he was borne wherin he liued on earth wherein he was â—ested at where in he had suffred most painful torments cruell kinde of death wherein he rose againe and wherein be ascendid to the right hand of the Father aboue all rule aboue all power all force all DominioÌ„ and aboue euery name which is named not onely in this worlde but also in the world to com And that there he now sitteth and shall syt till all thinges be full perfetted And althoughe the Maiestie and Godhed of Christ be euery wheare habundauntly dispersed yet wee beleeue y e his body as S. Augustine saâ—eth must needes be still in one place that Christ hath geuen maiesty vnto his bodye but yet hath not takeÌ„ away from it y e nature of a body and that wee must not so affirme Christ to be God that wee deny hym to be man and as the Martyr Vigilius sayth that Christ hath left vs as touching his humaine nature but hath not left vs as touchinge his diuine nature And that the same Christ though he bee absent from vs concerning his maÌ„hood yet is euer present with vs concerning his Godhed From that place also wee beleeue that Christ shall com againe to execute that general iudgemeÌ„t aswel of them whom he shall then synde aliue in the bodye as of them that be already dead Wee beleeue that the holy Ghoste who is the third person in the holie Trinitie is very God not made not â—reat not begotten but proceding from both the Father and the Sonne by a certain meane vnknowen vnto men vnspeakable and that it is his propretie to mollifie and soften y e hardnes of mans heart when he is once receiued thereunto eyther by y e holsom preaching of the Gospell or by any other way that he dothe geue men light and guide them vnto the
loke for none other and forasmuche as it was to be offered but once wee commaund it not to be renewed againe And bicause it was full perfite in all points and partes wee doe not ordaine in place thereof anye continuall succession of offeringes Besides though wee saye we haue no meede at all by oure owne woorkes and deedes but apoint all the meane of oure saluation to be in Christe alone yet say we not that for this cause men ought to liue looslie and dissolutely nor that it is ynough for a Christian to be Baptized onely and to belieue as though there were nothing els required at his hande for true faith is liuely and can in no wise be idell Thus therefore â—eaâ—he wee the people that God hath called vs not to folowe ryâ—t and wantonnes but as Paul saithe vnto good woorkes to walke in them That God hath plucked vs oute from the power of darkenes to serue the liuinge God to cutte away all the remnauntes of sinne and to worke oure saluation in feare and tremblinge that it may apere how that y e Spirit of saÌ„ctification is in oure bodies and that Christ himselfe doth dwell in our heartes To conclude we beleue that this our selfe same flesh wherin we liue although it dye and come to dust yet at the last day it shall retourne againe to lyfe by the meanes of Christes spirite which dweleth in vs and that then verely whatsoeuer we suffer heere in the meane whyle for his sake Christ wil wipe from of our eies all teares lamentation that we through him shall enioy euerlasting life and shall for euer be with him in glory So be it Beholde these are the horrible heresies for the which a good parte of the world is at this day condemned by the Byshop of Rome and yet were neuer hearde to pleade their cause He should haue commenced his sute rather against Christe against the Apostles and against the holy fathers For these thinges did not only procede from them but were also apointed by them except perhaps these menne will say as I thinke they will in deede that Christe hath not instituted the holy Communion to be diuided amongest the faithfull Or that Christes apostles and the auncient fathers haue saide Priuate masses in euery corner of the Temples nowe tenne now twenty togithers in one day Or that Christ and hys Apostls bannished all the common people from the Sacrament of his bloud or that the thing whiche them selues do at this day euery wheare and do it so as they condemne him for an heritike whiche dothe otherwise ys not called of Gelasius their owne doctour plaine sacriledge or 〈◊〉 these be not y e very words of Ambrose Augustine Gelasius Theodorete Chrysostome Origene The bread and wine in the Sacramentes remaine still the same they were before The thing which is seene vpon the holye table is breade there ceaseth not to be still the substaunce of breade and nature of wyne the substance and nature of bread are not changed the selfe same breade as touchinge the materiall substaunce goâ—th into the bellie and is cast out into the pryuei Or that Christe the Apostles and holy fathers prayed not in that tongue whiche the people might vnderstande Or that Christe hath not performed all thinges by that one offering which he once offered or that the same Sacrifice was imperfect and so now we haue neede of an other All these thinges must they of neâ—cessitie say onlesse perchance thei had rather lay thus that all lawe and right is locked vp in the treasurie of the Popes breaste and that as once one of his southinge pages and clawbackes did not sticke to say the Pope is able to dispence against the Apostles against a councell against y e CanoÌ„s rules of y e Apostls and y t he is not bound to stand neither to y e examples nor to the ordinuÌ„aces nor to y e lawes of Christ. We for our parts haue learned these thinges of Christe of the Apostles of the deuout fathers and dooe sincerely and with good faith teache the people of God the same Whiche thinge is the onely cause whye wee at this daye ar called heretikes of the chiefe prelates no doubt of ReligioÌ„ O immortal God hath Christ him selfe then y e Apostles so many Fathers al at once gon a stray were then Origene Ambrose Augustin Chrysostome Gelasius Theodoret forsakers of the catholique faith was so notable a consent of so manye auncient Byshoppes and learned menne nothing els but a conspiracye of heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thyng nowe by alteration onely of mens affection sodenly becoÌ„me shismatique whiche in them was compted catholique Or shall that whiche in times past was true nowe by and by bycause it liketh not these men be iudged false Let them then bring furth another Gospell and let them shew the causes why these thinges which so long haue openly ben obserued and well alowed in the Churche of God ought nowe in thend be called in againe Wee knowe well ynoughe that the same worde whiche was opened by Christ spred abrode by the Apostles is sufficient both our saluacion and al trueth to vp holde mayntein and also to confounde all maner of heresie By that Woâ—d only do we condemne all sortes of the olde heretiques whom these men say we haue called out of hell againe â–ª As for the Arrians the Eutychians the Marcionites y e Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortelie all them which haue had a wicked opinion eyther of God the Father or of Christ or of the holy Ghoste or of any other poinct of Christian Religion â–ª for somuche as they be confuted by the Gospell of Christ we plainly pronunâ—â— them for detestable and cast awaye personnes and defye them euen vnto the dyuell Neyther do wee leaue them so but we also seuerely and straitely hold them in by lawful and politick punishemeÌ„tes yf they fortune to breake out any wherâ— and bewraye themselues In deede we graunt that certain new and very straunge sectes as the Anabaptistes Libertines MeneniaÌ„s Zuenkfeldians haue ben stirring in the worlde euersence the Gospel did first spring But the worlde seeth now right wel thankes be giuen to our God that wee neyther haue bredd nor taught nor kept vp these Monstres In good fellowship I pray the whosoeuer thou be read our bokes they are to be sould in euery placeâ— What hath there euer ben written by any of our coÌ„pany which might plainely beare with the madnes of any of those heretiques Nay I saye vnto you there is no countrie at this daye so free from their pestilent infections as they be wherein the gospel is freely and coÌ„monly taught So that yf they wey the very matter w t earnest and vpright aduisement this thing is a great argumeÌ„t y t this same is the very truth
betweene themselues excepte it be peraduentur as in times past the Pharisies and Saducees or as Herod and Pylate did accorde against Christ. They were best therfore to go and sette peace at home rather amonge theeir owne selues Of a truthe vnitie and concorde dothe best become Religion yet is not vnitie the sure and certaine marke whereby to knowe the Church of God For there was the greatest consente that might bee amongest them that worshipped the Golden calfe and among them whiche with one voice ioyntly cryed against our Sauiour Iesu Christe Crucifie him Nother bicause the Corinthians were vnquieted with priuate dissensions or bicause Paule did square with Peter or Barnabas with Paule or bicause the Christians vpon the very beginning of the Gospell were at mutuall discorde touchinge some one matter may we therefore thinke there was no church of God amongest them â–ª And as for those personnes whom they vpon spite cal Zwinglians and Lutherians in very deede they of bothe sydes be Christians good friendes brethern They vary not betwixt theÌ„selues vpon the principles and foundacions of oure religioÌ„ nor as touching God nor Christ nor the holy Ghoste nor of the meanes to iustification nor yet euerlasting life but vpon one onely question whiche is neither weightie nor great neither mistrust we or make doubte at all but they will shortely be agreed And if there bee any of them whiche haue other opinion than is meete we doubt not but or it bee longe they will put apart all affections and names of parties and that God wil reueale it vnto them so that by better considering searching out of the matter as once it cam to passe in the Councel of Calcedone al causes seedes of dissension shall bee throughly pluct vp by the roote and be buried and quite forgotten for euer whiche God graunt But this is the moste greuous and heuye case that they call vs wicked and ungodly men and say we haue throwne away all care of religion Though this ought not to trouble vs muche whiles thei themselues y t thus haue charged vs knowe ful well how spitefull and false a sayinge it is for Iustine the martyr is a witnes how that all Christians were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Godlesse assone as the Gospell firste beganne to bee published and the name of Christe to be openly declared And when Polycarpus stood to be iudged the people stirred vp the President to sleye and murder all them whiche professed the Gospell with these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saye Ridde out of the waye these wicked and Godles creatures And this was not bicause it was true that the Christians were Godlesse but bicause they woulde not worship stones and stockes whiche were then honored as God The whole worlde seeth plainelye ynough already what we and ours haue endured at these mens handes for religion and our onely Goddes cause They haue thrown vs into prison into water into fyer haâ—â— embrued themselues in oure bloude noâ— bycause wee were eyther adulterers or robbers or murtherers but only for thaâ— we confessed the Gospell of Iesu Christ and put oure confidence in the liuinge God And for that wee complained to iustly and truely Lorde thou knowest that they did breake the lawe of God for their owne moste vaine traditions And that our Aduersaries were the very foes to the Gsopel and ennemies to Christes crosse who so wittingly and willingly did obstinately dispise Gods commaundementes Wherefore when these menne sawe they could not rightly finde faulte with oure doctrine they woulde needes picke a quarel and inuey raile against our manners surmisinge how that we do condemne all well doinges how wee sette open the doore to all licenciousnes and iust and lead away the people from all loue of vertue And in very deede the lyfe of all men euen of the deuoutest and moste Christian bothe is and euermore hath been suche as one maye alwayes had some lacke euen in the very best and purest conuersation And such ys the 〈◊〉 of all creatures vnto euell and the readines of al men to suspect that the thinges whiche neither haue been done nor once ment to be done yet maye bee easely bothe heard and credited for true And like as a small spotte is soone spyed in the neatest and whytest garment euen so the least staine of dishonestie is easelye founde out in the purest sincerest lyfe Neither take we all them whyche haue at this day imbraced the doctrine of the Gospell to be Angels and to liue clerely without anye mote or wrinkle nor yet thinke we these men either so blind that yf any thing may be noted in vs they ar not able to perceaue y e same euen through the least ereuie nor so friendly that they will construe ought to the best nor yet so honest of nature nor curteous that they will looke backe vpon themselues and wey our fashions by their owne Yf so be we list to search this matter from the bottome we knowe in the very Apostle times there were Christians throughe whome the name of the Lord was blasphemed and euell spoken of amonge the Gentiles Constantius the Emperourâ— be waileth as it is writeÌ„ in Sosâ—menus how that many waxed worse after theâ— had fallen to the religion of Christe And Cyprian in a lamentable Oration setteth out the corrupt maners in his time â–ª The holsome discipline saith he whiche the Apostles left vnto vs hathe idlenesse and long rest now vtterly marred euery one studied to encrease his liuelyhode and cleane forgettinge either what they had done before whiles they were vnder the Apostles or what they ought continually to doe hauing receaued the fayth they earnestly laboured to make greate their owne welth w t an vnsatiable desire of couetousnes There is no devout religion saithe hee in Preestes no sounde faith in ministers no charitie shewed in good workes no forme of Godlinesse in their conditions men are become effeminate and womens bewty is counterfeited And before his daies said Tertullian O how wreatched be we which are called Christians at this time For wee liue as Heathens vnder the name of Christe And without reciting of manye mo wryters Gregory Nazianzene speaketh this of the pitifull state of his owne time We saith he are in hatred amoÌ„g y e Heathen for our own vyces sake we are also becomme nowe a wonder not alone to Aungels and menne but euen to all the vngodlye In this case was the Churche of Godd when the Gospell firste beganne to shyne and when the fury of Tyrauntes was not as yet cooled nor the sword taken of from the Christians neckes Surelie it is no new thinge that menne bee butte menne althoughe they bee called by the name of Christians But will these menne I praye you thinke nothing at all of the selues whiles they accuse vs so maliciously whiles they haue leasure to beholde so farre of and see both what is done in
at Cambrydge in Magdalene colledge and New colledge of Oxford besides the rest which we now passe ouer Euery one of the Colleges haue their Professours of the tonges and of the liberal Sciences as they cal them which do trade vp youth priuatly whithin their Halles to thend they may afterward be able to go furth thence into the common scholes as to open disputatioÌ„ as it were into plain battail there to try themselfe In the coÌ„mon Scholes of both the Vniuersities there are found at the Kinges charge and that very largely fyue Professours Readers that is to saye The Reader of Diuinitie The Readeâ— of the Ciuill lawe The Reader of Physike The Reader of the Hebrewe tongue and The Reader of the Greeke tongue And for the other Professours as of Phylosophie of Logique of Rethorike and of the Mathematicalles the Vniuersities themselues doe allowe stipendes vnto them And these Professours haue the ruling of the DisputacioÌ„s and other schole exercises whiche be dayly vsed in the common Scholes Amongest whome they that by the same Disputations exercises are thought to be come to any tipenes in knowledge are wont according to y e vse in other vniuersities soleniply to take degrees euery one in y e same science and facultie which he professeth Wee thought good to annexe these thinges to thende wee might confute confounde those that spread abroad rumours how y t with vs nothinge is don in order as ought to be don y t there is no ReligioÌ„ at al no Ecclesiastical Discipline obserued no regard had of the saluacion of mennes soules but that all is don quite out of ordre and seditiouslye y t all antiquitie is despised that libertie is giuen to all sensualitie and lewde lustes of folkes that the liuings of the Church be conuerted to prophane and worldlye vses wheras in very trouth we seke nothing els but that that God aboue all moste good may haue still his honoure truely and purely reserued vnto hym that the rule and waye to euerlastinge Saluacion maye be taken from out of his very word and not from mens fantasies that the Sacramentes maye be ministred not like a Maskary or a stage playe but religiously and reuerently according to the rule prescribed vnto vs by Christ and after the example of the holy Fathers whiche florished in the primatiue Churche that that most holye and godly fourme of discipline whiche was commonly vsed amongest them may be called home againe that the goodes of y e Churche may not be lauÌ„ched out amoÌ„gest worldlinges ydel persoÌ„s but may be bestowed vpon the godlye Ministers and Pastours which take paine both in Preaching and teaching that there may from tyme to tyme arise vp out of the Vniuersities learned good ministers others meete to serue y e coÌ„mon welth And finally that all vncleane and wicked lyfe may be utterly abandoned and banyshed as vnworthy for the name of any Christian. And albeit we are not as yet able to obteine this y t we haue said fully perfitlie for this same Stable as one may rightly call it of y e Romish Augias cannot so soone be thorouglye cleansed and ridd from the long growen filth and mucke neuerthelesse this is it whereunto we haue regarde hether doe wee tende to this marke do wee direct our paine and trauaile and that hitherto thorough God his gracious fauour not without good successe and plenteous encrease whiche thing may easily appeere to euery body yf either we be coÌ„pared with our own selues in what maner of case wee haue ben but few yeares synce or els be compared with our false accusers or rather our malicious slaunderours The Lorde defende his Churche gouerne it with his holy Spirite blesse the same with all prosperous felicitie Amen Imprinted at London in Paules churche yard at the signe of the Brasen serpent by Reginalde Wolfe Anno Domini M. D. LXIIII Faultes escaped in the printinge Erase Faultes Correction B. 4. suche one for heretikes such ones F. 5. p. 2. Peter did not this did not thus F. â— p. 2. yet beare they yet bare theyâ— F. 8. they were a rebellious they be a rebel G. 3. p. 2 pardon◠〈◊〉 pardoÌ„s so largeâ—â— K. 5. p. 2. intend beare intende to beare N. 1. haue thought so â–ª thought good so Tertull. in Apologetico Iohn 8. Cornel. Tacitus Mar. 11. Marcion ex Tertul. Aelius è Lactantio Eusib. li. 5. cap 11. Tertull. in Apologe 3. Idem 1.2.3 7.8.9 Tertull. in Apolo cap. 3. Suctoni in Tranquill in Nerone Act. â—4 Tertull in Apologe â—â—ico 2. Tim. ◠〈…〉 cap. 3. â—ontra â—â—iminuÌ„â—anorum â—op â—i 3. â— 14 â—rimum 〈◊〉 Aggâ— Augustine tracta 〈◊〉 in 〈◊〉 Act. â— 3 In Epist ad Dardâ—â—â—m 〈…〉 lib. 1. â—â—lgoâ—â— ad Thrafâ—◠〈◊〉 De Simpli praelat Ad Euagriâ— De Simpli praelatorum Ca. 47. Gregor epistola li 4. epist. 76.78.80 Et lib. 7 epist. 6.6 2. Tim. 1. De poeniteâ—â— dist 1. cap. Verbum 〈◊〉 Luk. â—â— Math. 2â— Chrystost in epist. ad Titâ—m Hom. 11. Euseb liâ— Cap. 5. Nazianzin monoâ— de Basilie â— Tim. 4. â—â—â—ina in 〈…〉 Chrysost. â—â— Ephe. hom Dis. 2. Ca. Seculares De Consec dist 2. cap Perasta Conse 〈◊〉 2. Ca. â—mperi Iohan. cap. 6. De Sacra lib. 4. cap. 4. Dialogis 2. sermone infantes â—e consecrat â—â—st 2. Cap. â—â— mandu Origene in â—at Hom. 15. con dist 1. Quando â—â— Obiecti â—eodoreti â—ysost in 10 Corinth â— Coâ— â—â—â—mini Iohan â—â—acta 50. In libro de Ceremonijâ— Romanae Ecclesiae â—rigen ad 〈…〉 cap. 3. Augustin psal 85. â— Enchiriâ— cap. 67. De Câ—â—it 21. Cap. 2 Hypogâ—â— â–ª 〈◊〉 â—â—a 119. â—e â–ª ca. 2 â— â—â—dus â—â—st 36 lect in Glâ—sâ— â—istinct 82. Presbyter Stepha 〈◊〉 in Diâ—olâ—â— Sophisti◠〈◊〉 Richard 〈◊〉 Smith De consec RecaÌ„t Peâ— Scholae Glose 〈◊〉 Thomas Aquinas Stephanus â—ardiner 〈◊〉 dist Glosa 〈◊〉 Sent. â—holâ— Eusebâ—â— lib. 4 â–ª Cyprian de â—apsis Iohan. de magist Dâ— temperaÌ„â— 3.4.7 laâ—â— Extra de bigamis Quia circ â—he image this woman Pope â—ng in traâ—l â—s yet be seene Rome Gen. 38. 〈◊〉 concilio â—lect Card. 〈◊〉 1. De coÌ„sid ad Eugeni◠〈◊〉 Apoll 〈…〉 〈◊〉 ho Apolloâ— ca. 1.2.3 In the booke of Hesâ—â— 3.0 Reg. 1 â—â— Amos. â— In Apolâ— cap. 37. August â—teuehuâ— Antonius 〈◊〉 Rosellio De Maior obedi Solite De maior â–ª obed en Vnam sactâ— menâ— 5. Concilio enmensi 〈…〉 Zacharia papa Clemens papa 7. IdeÌ„ Clâ— Sâ—hellieâ—â— Coelestin â—d papa Hildebram papa Innocentiâ— papa 3. Chrysost. â— cap. â—â— Romanâ— Gregoriâ— papae â–ª say in epist. Tertull. in Apol. 〈…〉 Tertull in Apologeâ— ca. 〈…〉 Tertull. 〈…〉 〈…〉 Augustinâ—s in epist. 41 ad vincent Ioban 8. 〈◊〉 Concil â—â—teranâ—se 〈◊〉 Iulio 2. 3. Regumâ—â—â— Esai 1. Math. â—◠〈…〉 cap. â—â— â— Tess. 2. 2. Tim. 4. â— Peâ—ri 2. Daniel 8. â—ath 24. Conâ—â—â— Aurâ—â—◠〈◊〉 In Registro â—b 4. epist. ad Maâ—ri 〈◊〉 libello de 〈…〉 Bernarde ad Eugnium August de Vnitate Eâ— cap. 3. I dem câ— 4. â—lberius â—bius Iiâ—raâ— Hosius 〈◊〉 expresso verbo Dâ— Ensebius Chrysost. â— opere 〈◊〉 â—inâ—t 27. â—daem August â— bono uide cap. 10.27 Nuptiarâ—â— bonum Liber hodâ— extat circumferâ—â—ur 〈◊〉 â—rigen in â—it â—a 16. â—â—â—sost in â—tha 〈…〉 〈◊〉 epist. 〈◊〉 1. 〈…〉 〈…〉 â—â—stolicas â—si 6â— Hieronym ad Demet dem Ad Ianuarium 〈…〉 de 〈…〉 â— Rom. ◠〈…〉 8. In None CoÌ„dition 146. â—eil Cart. â— cap. 47. â—â—os dist 〈…〉 â—â— Maior â—obâ— dientia 〈…〉 〈…〉 〈…〉 ateraâ—â—â—se â—ub Iulio 2. â—istinct 9. 〈…〉 De Maior et obediens Solite Extrâ— Ioan 22. CuÌ„ inter In glosa in edâ—tione imperssa parisies et Lugâ—um Antonine de Roselli◠〈◊〉 Augelâ—â—◠〈…〉 papa Thèodor de Schil Plutarch 〈◊〉 14 Plutâ—â—â— chus Dâ— ElecÌ„â— Elect potesflaâ—e Signifâ—e◠〈…〉 â—ostism cap. Quanto â—bas Pano â— Elect. ea â—enerabilâ— Cornelius Eposcopus â— Conâ—il Tridetino Durandus Hosius coÌ„ Brentium Lib. 2. â—pa tita â— lib. 10 â—â— â—ib 1. Exod. â—â— â–ª Iosua 〈…〉 〈…〉 2. Parâ—l â—â— 3. Regum â—â— 2. Parcl 2â— 4. Regum â–ª â— Parall 17. Regum 23. Regum 12. Regum â–ª 10. â— pius 4. â—â—lla sua Imperat. â—dinanduÌ„ â—ist â—â—cli â—â—b 1 cap. 5. Socrat. lâ—â— cap. 5 Socrat. 〈◊〉 cap. 10. 〈◊〉 2. Hieron i Naum. cap. 3. 1. Regâ—â—
and vtterly made awaye the hil aultres and Groues wherby he saw Goddes honoure hindered and the people holden backe with a priuate superstition from the ordinarie Tēple whiche was at Ierusalem wherto they should by ordre haue resorted yearely from euery part of the Realme Kynge Iosias w t great diligence put the Preists and Byshops in myde of their duety Kyng Iohas bridled the Ryot and arrogancie of the preistes Iehu put to death the wicked Prophetes And to rehearse no more exampls out of the old law let vs rather cōsider since the birthe of Christ howe the Churche hath ben gouerned in the Gospels time The Christian Emperours in old time appoincted the Councelles of the Bysshops Constantine called the Councell at Nice Theodotius the first called the Councell at Constātinople Theodotius the second the councel at Ephesus Martian the Councell at Chalcedone and when Rufine the heretike had alleadged for authoritie a Councell whiche as hee thought shoulde make for him Hieroin his aduerrsarie to confute him Tell vs quod hee what Emperour commaunded that Councell to be called The same Hierome againe in his Epitaphe vpon Paula maketh mention of the Emperours letters whiche gaue commaundement to call the Bysshoppes of Italie and Grecia to Rome to a Councel Continuallye for the space of fiue hundreth yeares Themperoure alone appointed thecclesiasticall assemblies and called the Councelles of the Bysshops togither We nowe therefore maruail the more at the vnreasonable dealinge of the Bysshoppe of Rome who knowinge what was the Emperoures right when the Churche was well ordered knowinge also that it is nowe a common right to all princes for so muche as Kinges are now fully possessed in the seuerall partes of the whole Empire dothe so without consideration assigne that office alone to himselfe and taketh it sufficient in summoning a general Councel to make a man that is prince of the whole world no otherwise partaker thereof then hee woulde make his owne seruaunte And although the modestie and mildenes of the Emperour Ferdinando be so greate that hee canne beare this wronge bycause peraduenture hee vnderstandeth not well the Popes packinge yet ought not the Pope of his holines to offer him that wronge nor to claime as his owne an other mans right But hereto some will replye the Emperour in deede called Councelles at that tyme ye speake of bycause the Bysshop of Rome was not yet growen so greate as hee is nowe but yet the Emperour didde not then sitte togeather with the Bysshoppes in Councell or once bare any stroke with his authoritie in their consultation I aunswere nay that it is not so for as witnesseth Theodorete Themperour Constantine sate not only together with them in the Councell at Nice butte gaue also aduice to the Bysshoppes howe it was best to trye out the matter by the Apostles and Prophettes writinges as apeereth by these his own woordes In disputation saithe hee of matters of diuinitie wee haue sette before vs to followe the doctrine of the holye Ghoste For the Euangelistes and the Apostles woorkes and the Prophettes sayinges shewe vs sufficientlye what opinion wee ought to haue of the will of God The Emperour Theodotius as sayeth Socrates didde not onely sitte amongest the Byshoppes but also ordered the whole arguinge of the cause and tare in peeces the Heritiques bookes and allowed for good the iudgemente of the Catholiques In the Coūcell at Chalridone a Ciuile magistrate condemned for heretikes by the sentence of hys owne mouthe the Bysshoppes Dioseorus Iuuenall and Thalasius and gaue iudgement to put them down from that promotion in the Curche In the third Councell at Constantinople Constantine a ciuile Magistrate dyd not only sit amongest the Byshops but dyd also subscribe with them For saith he we haue both read and subscribed In the second Councell called Arausicanum the Princes Embassadours being noble menne borne not only spake their minde touching Religion but set to their handes also aswel as the Byshops For thus is it writen in the later end of that Coūcel Petrus Marcellinus Felix and Liberius being most noble menne and the famous Lieutenauntes and Capitaines of Fraunce also Peeres of the Realm haue giuen their consent and set to their handes Further Syagrius Opilio Pantagattus Deodatus Cariattho and Marcellus menne of very great honour haue subscribed Yf it be so then that Lieutenauntes chyefe Capitaines and Peeres haue had authoritie to subscribe in Councell haue not Emperours and kinges the like authoritie Truely there hadde been no neede to handle so plaine a matter as this is with so many wordes and so at length if wee hadde not to doe with those menne who for a desire they haue to striue and to winne the mastery vse of course to deny all thinges be thei neuer so cleere yea the very same which they presentlye see and beholde with their owne eyes The Emperour Iustinian made a law to correct the behauiour of y e Cleargie and to cutt shorte the insolencie of the priestes And albeit hee were a Christian and a Catholique prince yet putte hee downe from their Papall Throne twooe Popes Syluerius and Vigilius not withstandinge they were Peters successours and Christes vicars Lette vs see then suche men as haue authoritie ouer the Bysshoppes suche menne as receaue from God commaundementes concerning Religion suche as brynge home againe the Arke of God make holy hymnes ouer see the preistes builde the Temple make Orations touching diuine seruice clense the Temples destroye the hil Aultres burne the Idolles groues teache the preistes their dewtie write them out Preceptes how they should lyue kill the wicked Prophetes displace the high Preistes call togyther the Councelles of Byshops sit togither wich the Byshoppes instructing them what they ought to doe condemne and punysh an Hereticall Byshop be made acquaynted with matters of Religion whiche subscribe and giue sentence and do al these things not by an other mans Commissiō but in their own name and that both vprightly and godly Shall we say it perteineth not to suche men to haue to do with Religion or shall wee saye a Christian Magistrate whyche dealith amongest others in these maters doth either naughtelie or presumpteouslye or wickedlye The moste aunciente and Christian Emperoures and kinges that euer were didde busy themselus with these matters and yet were they neuer for this cause noted eyther of wickednesse or of presumption And what is hee that canne finde oute either more catholique princes or more notable exaumples Wherefore yf it were lawfull for them to dooe thus beinge but Ciuile Magistrates and hauinge the chiefe rule of common weales what offence haue oure Princes at thys daye made whiche maye not haue leaue to dooe the lyke beinge in the like degree Or what especiall gifte of learninge or of iudgemente or of holynes haue these menne nowe that contrarye to the custome of all the aunciente and Catholique Bysshoppes who vsed to conferre with princes and peeres concerning religiō