lift vp their sacrament offer it for the deade and quicke and eate all vp whan they haue done whether is not euery one aswel the priestes as laite bounde to obey the Queene and her lawes BOth Priestes and the laite be bounden to obey the Queene and her lawes as farre as Goddes lawe will permit but no manne ought to obey the Queene and her lawes against God and his lawes For landes goodes and bodye euerye one is bounde to obey the Queene and her lawes and no man ought to disobey or resist her or her lawes for God in the scripture commaundes But for matters of faith and relygion pertaynyng to oure soule health she hath nothinge adoe to medle for Christe himselfe hath dearly bought our soules with his precious bloude shedinge and committed them to the rule and gouernement of the Byshoppes which watche as to gyue an accompt for our soules Therefore the Scripture commaundes vs to obey the Byshoppes in matters of faith and religion pertayninge to our soules health and the Queene in temporall causes concernynge landes and goods and body The. xiii answere FOr obeyinge the Queenes maiestie and her lawes or for disobeying we do not greatly differ from him but where he sais she hais nothing a doe with matters of faith and relygion we vtterly denye it For that is as much to say as that she were not a christian Prince no nor a Prince at all for Princes are charged by God to maintaine true religion and suppresse supersticion and Idolatry This is the marke that they shote at to be exempt from all correction of Princes that they might do what they lust bring in supersticion in stede of religion and nourish the people in bloude deuotion rule all other and be ruled of none no not of God him selfe So muche obedience the Turkes subiectes owe him and yet denie him not autority in their religion But this mater was more fully handled in the. v. aunswere King Richard the. ii proues wel in his Epistle to pope Boniface the ix that temporall rulers haue oftē from the beginnige bridled and ruled the spiritualtye euen the Popes Salomon sayes he putte downe the Priest Abiather and set vp Sadoc Otho Themperour deposed Pope Ioan. xii Henry the Emperour put downe Gratianus Otho deposed pope Benet the. i. The controuersy betwix Symmachus and Laurens who should be Pope was ended afore Theodoricus kinge of Italy Henry Themperor deposed ii striuing who shoulde be Pope and set vp a. iii. called Clement the. ii Frederick Themperor corrected iiii Popes By these and manye suche like he proues that Princes haue corrected and brought◠in order so many Popes therfore they haue lawful power so to do And shal not our Quene haue power to see whether the clergye here within her Realme do their duty in teachinge true doctrine pure ministringe of the sacramentes and an vpright godlye life In dede this was the beginninge of the controuersye betwix Tho. Becket and kinge Henrye ii and these lyke good scholers of the same schole folowe the same waye Certaine priestes were complayned on for their leud liuing whom the king would haue punished But Becket withstode him sayinge it belonged not to the kinge to handell such holy anointed spirituall men Austin in his boke contr liter petiliaī ii in vi and other sundry chapters proues that it belonges to Kynges to haue care and charge for religion bothe in maintaininge the good and pullinge downe the euill He alleages this of the ii psal Serue the lord in feare c. How shoulde kinges sais he serue the lord in feare but in forbiddinge and punishing those thinges that are done against the Lordes commaundement he serues in one sort in asmuch as he is a man and in another in so muche as he is a king he serues him as a manne in liuing trulye but as a kinge in makinge lawes whiche commaund iust thinges and forbid the contrary So serued kinge Ezechias in descriyng the groues and temples of idolles so serued Iosias so the kinge of Niniue in compellynge the whole citie to pacifie the lord Thus serued Nabucho in forbiddinge by a fearfull law that they should not blaspheme god Kings serue the Lord in this point whan they doe those thynges to serue him which none can doe but kinges c. Thus far Austin Constantine also the good Emperour commaunds the donatistes to come to Ro. to heare the Bysshops iudgement but afterward whan he had hard the matter debated he iudged the cause himselfe and made a law against them as Austin writes Epist. ix viii Thus Princes than callyng their clergye together bicause fewe of theym haue sufficient learninge of themselues and hearing the matters of religion debated and the trueth tried maye and ought by their law and roial power defende that trueth and punyshe the disobedient who so euer they be The Prophete sayes that God made kinges and Queenes to be nurces to hys Churche The Nurces duetye is to feede guyde and chearyshe the chylde yea to correct instruct and reforme him wha◠he does a faut She must not be a drie nurce but wyth the. ii Pappes of the newe Testament and olde feede her children she must teache him to goe whan he is fallen take him vp agayne and geue him suche holesome meat that she maye and dare taste and trie it herselfe God graunt Princes thus to be nurces and not stepmothers that Goddes children may serue their lord Godde maister and father quietlye vnder their winges The conclusion OUr Sauioure Christe whan they called him Samaritan a friende of Publycans and sinners a drunkard c. held his tunge and made no aunswere but whan they sayde he had a deuill he saide I haue no deuil It is written also in vitis prū of Agathō whom certaine woulde trie whether he could pacientlie beare sclaunders and called him proude aduoterer a these and bereticke Al other he let passe and said I am a sinner but I am not an heretick They asked him why he aunswered to that rather than to the other he said he learned of Christe his maister to suffer lies but not his doctrine to be touched for heresy separates a manne from god So amonge all sclaunderous tounges that goe about to deface gods truth by raning on the ministers of it many are borne of manye with gryefe of minde but to be charged wyth false doctrine no honest minde can beare nor good man shoulde suffer For as he teaches the good and holesome doctryns so he should confounde the contrarye to hys power and this was amonge other a great cause why I though not hurt by this his folish railing tooke in hand to aunswere this blynde Papist and bycause those learned fathers whome he woulde seme to touche thought it vnworthy any aunswere Whan I see this copye cast abroade by a malicious member of Antichryst to wythdrawe Gods people from his truth my spirie was stirred to the aunswerynge of the same but manye whan
commenly and well beleued and howe amonge theym he reckens the wildest places of the Britaines to be of the nuÌ„ber and these were chrystened in hys time who liued in the same Pope Elutherius time Than it was not Pope Elutherius that first sende the christian faith hither but they had receyued the Gospell afore he was borne does not some Chronicles tell that Ioseph of Arimathia came hither preached here no doubt eyther he or some Apostle or scholer of theirs hadde preached Christ here and he was receyued and beleued afore this Pope was borne Beda writes that in his time almost a thousand yeare after Christ here in Britaine Ester was kept in the full moone what daye in the weeke so euer it fell on and not on the sonday after as we do now Wherfore it appeares that these Preachers came from the Easte parte of the world where it was so vsed rather than from Ro. whiche condemned that vse Parauenture Elutherius helpt to encrease it and sende some Preachers hyther but that he was the firste can not be proued yet woulde to God the â— woulde folowe that Gospell religion Lawes and Counsell that Elutherius gaue kynge Lucius But letts it 〈◊〉 graunted theym that Elutherius establyshed relygion in Englande will 〈◊〉 make any thinge for their purpose redâ— the Popes Epystle to the Kynge and than iudge There is greate controuersye what time thys kynge lyued as appeares in Fabians table and therefore a frowarde manne myght doubt whether anye suche thinge were or not but I will not deale so preciselye wyth him In the yeare from Christes passion Clxix the Lorde Elutherius Pope wrote thus to Kynge Lucius Kinge of Britaine for the correction of the kinge and his nobles of the Realme of Britaine Ye requyred of vs the Romane lawes and the Emperours to be sent ouer to you the whiche ye woulde practyse and put in vre within your Realme The Romane lawes and the Emperoures we maye euer reproue but the lawe of God we maye not Ye haue receyued of late throughe Goddes mercye in the Realme of Brytaine the lawe and sayth of Chryste ye haue wyth you in the Realme bothe the partes of the Scryptures oute of theym by Goddes grace wyth the Counsell of youre Realme take ye a lawe and by that lawe throughe Goddes sufferance rule youre Kyngedome of Brytaine For ye â—ee Goddes Uycarre in youre kingdome accordinge to the sayinge of the Psalme c. O God geue thy iudgement to the king and thy righteousnes to the kinges sonne He saide not the iudgement and righteousnes of Themperour but thy iudgement and iustice that is to saye of God The kynges sonnes be the christian people and folke of the Reame which be vnder your gouernement and liue and contine we in peace within your kingdom as the gospell sais Like as the henne gathers her chickins vnder her winges so does the kyng his people The people and folke of the Realme of Britaine be youres whome if they be deuyded ye ought to gather to concord and peace to cal them to the fayth and lawe of christe and to the holye churche to cherish and maintaine them to rule and gouerne them and to defend them alwais from theym that wold doe them wrong from malicious men and enemies c. A king hais his name of ruling and not of hauinge a Realme Thou shalt be a kyng while thou rulest well but if thou do not the name of a king shall not remaine with thee and thou shalt loose it which god forbid Thalmighty God graunt you so to rule the Reaâ—me of Britaine that ye may raigne with him for euer whose vicar ye be in the Realme thus far the Epistle Marke I praye you what thys good Pope grauntes and whether he be of this peuishe Proctours opinion or of his holye Byshops that he crakes so much on First he wils him not to take the Romaines lawes to rule his realme by for they maye euer be reproued but to make lawes accordinge to the scripture which neuer can iustlye be gaine said and by them to rule Further he cals the kinge Gods vicar twise in this letter thirdlye he sais the kinge ought to call the people to the faith of christ How can Papistes than be disobedient to kings whan they see the Pope grauÌ„t so much to kinges the Pope calles the king gods vicar and our Papistes deny it and say the Pope is Gods vicar The Pope biddes rule by the Scripture and refuses his owne lawes but oure holye Byshoppes saye Scriptures make herretikes and will be subiect to no lawes but the Romaines Lastly he charges kinges to bring the people to the faith but oure spiritualitye saye kinges haue nothing adoe in Ecclesiastical matters nor religion They sticke much on auncientie and the Popes autority and yet those godly thinges which godly auncient Popes haue sayde and decreed they can not abyde because it takes a waye their autority and pride Platina and Polychronicon wryte that this Pope decreed that no manne shoulde refuse anye meate that manne eates yf thys Pope say true why haue we than commaunded vppon paine of deadlye sinne by Papists so many supersticious kinds of fastinges forbearing meates at certayn times If they be not supersticious because they wolde bind the conscience with them and make it sinne to breake theim let theym proue it by the Scripture to be godly If they be catholickes that beleue and folowe the Pope why are we called heretikes in beleuing and teachynge that whyche the Pope hais written yf they wil be called the Popes darlynges why doe they denye the Popes writynges If true religion was stablyshed here by this Pope why than does this scauinger sweepe the stretes wyth contrarye doctrine to this Pope and with false lyes If they would haue vs beleue and honoure the Pope they must first beginne theyw selfes Who will thinke that he geues good counsell would haue men to folow him which will be y e first y â— wil do teach contrary to his own sayings these holy Byshops of oures honoure their Pope in sufferinge for him that neuer will thanke theym and saye they woulde haue all to doe the same yet they themselfes are the firste that teache and dooe contrary to this Pope and many other of the eldest forte in all suche thinges as please them and so they wyll correct hym rather than folowe the auncienst and best of theym After that againe this lande beynge inhabited wyth Saxons beynge panims Saint Gregorye Pope of Rome aboute the yeare of oure Lorde God Dxcv. sent Saint Austin and his company who by their doctryne and vertuous liuing planted the fayth and so established a true religion in Englande the whych sayth and religion euer whan the people haue declined from it they haue felt great calamities as well by the hand of God as by the conquest of the Danes and after by the Normannes and sythe the conquest from time
as the succession of good kinges standes not onely in enioyinge the landes goodes possessions and pleasures of the Realme but in the painefull ministrynge of iustyce defendinge hys subiects from straungers maintaining the good and punishinge the euill by holsome and godly lawes so standes the succession of the Church not in miters palaces landes or lordships but in teachinge true doctrine and roting out the contrarye by sharpe discipline to correct thoffendours and godly exhortacion to stirre vp the slouthfull and encourage the good to raise them that be fallen by comfortable promises to strengthen them that stande and bring home them that runne astraye He that does these is the true successour of the Prophetes and Apostles though he liue in wildernes as Elias did Or be tied in cheanes as Peter and Paule He that does not is not their successour in dede but in name onlye though he haue the Popes blessinge cruche and miter landes and palaces halowinges and blessinges or all that the Pope hais deuised for hys Prelates To be a Byshop is to be an officer a ruler a guide a teacher of Gods flocke in Gods Church and to be a true successour in a Bishopricke is to succede in like paines care and diligent regarde of Gods people Is he an officer that does not his office nay surelye but onelye in name for he is a thefe in his office and an vsurrer that takes the profet and not the paine An office standes properlye in doynge the duty of it and not in talkinge of it settinge in deputies bearinge a shewe bragge and face of a Byshop Whan they can bring Thapostles doctrine or life for example to be like their life and teachinge they maye say they folowe Thapostles but because they seeke to be Lordes ouer the flocke contrary to Peters doctrine and be enemies to the Gospell and murtherers of the professours of it they be traitours to their lorde God What does Tertul. make for his pourpose If he walk not in his fathers steppes sais he he is a bastard Content who be the fathers surely Thapostles for in his time the Pope had no such autority nor ther were any such horned cattell of the Popes made Bishoppes Proue than that the Pope walkes in Thapostles steps and we will reuerence him Surelye he is like no Apostle except Iudas these Popish Prelates so as the father is suche is the sonne Iudas solde and betrayed his maister for xxx pieces of syluâ—r and our Papistes sel their purgatory for xxx grotes the price of a trental Or â—ls for their pleasure I will graunt theym some thing The Pope maye be like to Peter in suche case as christ our lord said to him go after me Satan for thou vnderstandes not the thynges of god Peter was ambitious and therfore our Lorde cald him deuill and bade him go backe so the Pope desiringe to be aboue all folowes the deuill his father and therefore we maye iustlye saye to them with Christ â–ª come after me thou deuill But I put case a manne shoulde graunt that the fathers which Tertul. speakes of be the popes in dede of Ro. what thaÌ„ what makes it for this mans purpose Tertul. liued within C. lxxvii yeres after christs death why thaÌ„ proue that any of these popes and their trashe whiche he esteames so highlye to be of that autoritie and auncientye that he woulde and than lette him beginne to crake some thing He is not able to do it XXX of the first popes which liued almost iii. C. yeres after Christ were persecuted sufferd death for their religion liued in caues and had none of the rialtie of the worlde but were subiectes to princes accordinge to their dutye than these latter proude popes that woulde rule bothe God and the world by Tertullians saying be bastardes and folow not their auncient fathers the first popes And thus he hais brought a good reason agaynst hym selfe Does Cyprian make anye more for his purpose Marke his woordes and iudge They that be made Byshoppes sayes he oute the order of the Churche and not by tradicion of Thappostles by succession are not Bishops but theues c. I am content to be iudged by these wordes I proued afore by Paule and Timothe by Dyonise c. that the order by whiche oure Byshops and Priestes are made nowe is more agreeing to the order of the churche in Ciprians time and tradition of Thapostles than that misorder wherby the Popish prelates order their clergy Let theÌ„ proue by good writers that their oiling shauing vowing sacrificinge apparel c. was vsed in the Churche in Cyprians time and I submitte my selfe Ciprian was liuinge more than ii C. l. yeare after Christ in whiche time was no suche proud Pope nor Popishe order vsed in the Churche as he requires of vs but onelye suche a simplicitye as I spake of afore Thus like a tolyshe boye he hais gotten a rod to beat him selfe withall God send him more wit Where the sayde Preacher does affyrme greater matters than the burnyng of Paules to haue chaunced in the time of supersticion and ignoraunce as the church of Paules was brent in the first yeare of Steuen and the steple of Paules sette on fyre by lighthing in the tyme of kynge Henrye the vi they that count that to be the time of superstycyon and ignoraunce whan god was serued deuoutly nyght day the people lyued in the feare of god euery one in his own vocation wythout reasonynge and contention of matters of relygion but referred all suche thynges to learned menne in generall counsels and vnyuersyties there to be disputed than was the commaundementes of god and vertue expressed in lyuyng now all is in talke and nothyng in liuing than was prayer now is praytyng than was vertue now is vice than was bildyng vp of Churches houses of religion Hospitals where prayer was had night and daye hospitalitye kept and the poore releued now is pullyng downe and destroyinge such houses where god shoulde be serued hospitality kept and the poore releued By meanes wherof gods glory is destroyed and the commen wealth impoueryshed than was plenty of all thinges nowe is scarcenes Therefore Operibus credite If I shoulde fall into a comparison of the plagues in the time of popecye and the Gospell although both were great yet in supersticious times were the greater Many did not beleue that these other brennynges of Paules were true which the Byshoppe declared whan he spake it openlye there but it was eyther for ignoraunce or malice or both for all these were true as appeares in recordes many mo In the yere of our lorde M. lxxxvii and the vii day of Iuly the Church of Paules and all that was in it with a great part of the City were burned Maurice than beinge byshop of London and the. xxi yeare of Willyam Conquerour In the yeare M. C. xxxii the moste parte of the Citye of London was burned by the fire of Gilbert Beket and in
vii deacons whē they put away the ceremonies of the old lawe Such decrees as the Apostles and clergye made at Ierusal without anye counsell of the laitie Saint Paule and other of the Apostles taught all Countries and Nations to obey and obserue and sith the Apostles time the clergye hais euer decreed matters of religion and fayth Nor it can not be proued that euer the laite in anye countrie or Nation afore the last parliament did presume to set forth a religion against the whole consent of the clergye Therefore this manner of ministration of sacramentes nowe vsed beinge against the consent and determinacyon of Christes Church which ought to be ruled and gouerned by Byshops it must nedes be schismaticall and they that vse this maner of ministration muste nedes be in schisme The blessed martir Saint Ciprian does declare what daunger they doe stand in that do vse this maner of ministration against the order of christes churche sayinge these wordes They be ennemies of the altar and rebelles against the sacrifice of christ contemninge the Bishoppes and forsakinge the Priestes of God they are bolde to sette vp an other Alter with vnlawfull voyces to make an other maner of prayer to prophane with false sacrifices the veritie of the blessed sacrament of the Alter nor they wyll not knowe theym that fare about to doe againste the ordinance of God For their bold rashnes by the punishment of god they shalbe punyshed as he punished Chore Dathan and Abiron which woulde offer vp Sacrifice againste the consente of Moyses and Aaron some were swalowed vp of the earth and the rest brent with fire to the terrible example of all others Hitherto be Saint Cyprians wordes Also almightye God by his holye Prophete Malachi does crye oute vpon suche Priestes as minister against the ordinaunce of Christes churche sayinge they dispise his name in offeringe vp poluted bread The Prophet Osee does call the sacrifyce of suche Priestes breade of mourninge and all that eate thereof shalbe defiled sayes the Prophet Almightye God does complaine by his Prophet Ezechiel sayinge the Priestes haue condemned my lawe and haue polluted my Sanctuarye woe bee vnto you that goo◠from the truth sayes our lorde by Esai Our lord sayes by his Prophete except suche Priestes will amende quicklye and geue glorye to his name they shall be brought into great necessitye and pouerty and he wyll curse their blessinges and bicause they haue made voyde the pact of Leui they shall be in contempt in all people The. v. aunswere UUhat if this order of ministringe and commen prayer was not agreed on by the vniuersall churche in generall councell Is it not good therefore Than is neyther their latin Portuis nor Missall and masse booke good for the generall churche neuer alowed them as I declared afore It is free for all countries to differ in outwarde order of prayer and ceremonies so that they agree in substaunce of doctrine with the scripture But the laite he sais hais nothinge ado with spirituall matters and religion and alledges Thactes of Apostles how wil he proue that none of the elders there were of the laite nor none of the multitude in the choisinge of the Deacons vnto it be wel proued it maye well be doubted on As in other things so in this he shewes him self how learned he is whan the lawe of God was neglect in the dayes of Saul Dauid commyng to be king and moued with loue of religion cals all the nobility and worshippe of the Realme together thirty thousande and also the leuites and Priestes to knowe their mindes whither they woulde bringe home the arke of God and restore the religion decaied or no and they aunswered al yea what a great parliament was this and full of the laite to determine for receyuynge of religion Iosaphat Ezechias and Iosias good kinges sent their visiters abroade throughe the Realme ioyninge in commission from the king noble menne of the laite to go in visitacion with the Leuites Legenda sanctorū telles howe king Dswi cald a synode at Whithy for takinge awaye that diuersitye of kepinge Easter which was here in the Realme whan some kepte it in the ful mone what daye of the weke so euer it fell on other onely on the sonday folowinge Wherein appeares thautoritye that the king iustly clames to him selfe in religion euen in that blinde age whan he cals the learned men together to dispute on it heares what they can saye and concludes so the matter himselfe that all other didde folowe his sentence Ioan Gerson and Panormitanus as I alleged afore no new protestantes but auncient catholicks and both being present in the last counsels at Constance and Basil said they woulde rather beleue a pore simple learned lay man that bringes and alleges the holy scripture than all the whole counsell hauinge no scripture for theym Gods trueth is not bound to miters Byshops and Priestes alone but lay menne may haue and oft haue better the true vnderstandinge of it than those that looke highest in the clergye and therfore they are to be beleued and hearde aswell as the Priestes Did not king Dauid no Priest set in order the leuites howe they shoulde resort in course to serue in y e tabernacle made the Psalmes appointed theym howe where and whan they shoulde be songe Ezechias and Iosias pulled downe the brasen serpent and other Images Did not Prescilia and Aquila teache Apollo the misteries of the scripture By these I trust it appeares that lay menne may doe some thing in religion If these may not serue looke the statutes of Queene Marie how she takes away one religion and bringes in an other and there is no more done now howe blynde be they in their owne causes and partiall to them selfes But it was neuer hard of he sais that the laite in any countrie presumed to set forth a religion agaynste the hole consent of the clergye afore the last parliament O proude bragge was all the clergy of the realme conteyned in a few horned popyshe Byshoppes Was there no Clergye in the vniuersitie nor other partes of the Realme beside those fewe Byshops did not manye in the vniuersitye and abrode in the Realme vse thys seruyce openlye and commenly in their churches afore it was receyued or enacted by parliament Bicause the rulers the Scribes and all the Priestes Act. iiii ▪ forbade Thappostles in their Parliament and counsel that they shoulde not preache Christ anye more were not the Apostles therfore of the clergye or was not their doctrine good because it was condēned in that wicked counsell Was there not a disputacion for religion appointed by the Quenes maiestie wherein youre Clergye was afraide to vtter their foolyshnes in defendinge their supersticion least they hadde taken more shame in aunsweringe than they did in holdinge their peace whiche well they coulde not I thinke the vniuersities with so manye places of the Realme recayuing
religion and these other disputinge for it maye be counted to be some part of the Clergy of the Realme and so it was not receyued wythout consent of the Clergye But these were not of the Parlyamente What than Is religion to be determined no where but in parliament he is wonte to saye and did afore In vniuersities and counsels To make a religion as he termes it no manne hais autoritye for that belonges to God alone but to restore pure religion which hais bene defaced by supersticion Princes in their Countries ought to doe thoughe their prelates be against it Did not king Ioas coÌ„maund the Priestes to restore the Temple and first ordeyned the poores mans chist in the Churche Did not Nabuchodo and Darius make proclamation through al their countries without and against the consent of their priestes that all people shoulde worship Daniels God though there was not a perfect order than sette forth by theym to doe it in yet it was much for heathen Princes to do so and it teaches christen Princes howe to doe in the like case But as Ioas Iosaphat Ezechias and Iosias dyd not make a newe religion but restore that whiche afore was defaced and hadde long lien buried so oure Parliament did not set forth a newe religion but restore that which was godly begonne vnder good kinge Edw. confirmed by the Parlyament and the clergy than but sodenlye by violens troden vnder fete by bloudy papistes a littell after yet all this satisfies not them for nothinge can be concluded as a lawe by Parliament saye they without consent of the clergy there present but this hauinge not their consent can not be counted a lawe as they thinke â–ª I had rather leaue this to be answered by the lawers than otherwise bicause it is a mere temporall case to dispute on and concernes theyr profession yet that the worlde maye see that some thing may be said in it we graunt him not this to be true that no lawe at all can be made without consent of the byshops Loke your olde statutes of parliment whan byshoppes were highest afore Edward iii. and ye shall read that they passed by the consent of the Lordes temporall and commens without anye mention of the Lordes spirituall which statutes many of them stand in strength at this day Than it may wel be gathered that the consent of the clergy was not alwayes so necessary as they thinke it If it be so strong a reason as he thinkes it to be to haue consent of the Bysshoppes I will proue by the same reason that it is as necessarye to haue Abbots of the Parliament For they were present of olde time and their consent was required as well as the Bishops and but of late yeares they were put of the parliament and it is not longe sins the conuocation house was seperat from the parliament to The lawers Iudges and Iustices put in practise and execute these lawes therfore their doinges may be a sufficient reason to lead the vnlearned what opinion they haue of these statutes for religion except Iustice Rascal first executing them and after running awaye may condemne the rest whiche I trust he may not I thinke they wold not execute theym except they had the strength and nature of lawes If they doe contrarye to their knowledge and opinion they canne not be able to aunswere their doinges But I thinke no wyse menne are of this oppinion onely these corner crepers that dare not shew their face and woulde deceyue the people go about thus to deface al good and godly order that displeases them In the dayes of blessed kinge Edw. they hadde the like fond opinion that a king could not make lawes in his minoritie vnto he come to full age But this and that was onely to hynder relygion and to make the people disobeye their Prince Yet God hais and I trust wil confound all such wicked deuises Ciprians wordes are not trulye alledged and if they were what doe they make against vs Howe could Ciprian write against our order whiche he neuer knewe beinge founde of so late yeres as they say And he does not meane them that differed in outward order of prayer but that swarued from the substance veritye taught in the scriptures In ceremonies he him selfe differd from other countries and euery countrye almost from others as I declared afore and the Byshops whiche he speakes of are as like our popish Prelates as Will Fletcher and the swete rode The Prophetes words may all be tourned against him and his so wiselye he applyes them whether be they in schisme that minister no sacrameut but onely in stede of diuine seruyce read chapters and Psalmes c. afore the people TO read afore the people in stede of diuine seruyce Psalmes and Chapters or other such like beinge not appointed by the vniuersall consent of the Church of God but against the decrees of the churche must nedes be schismaticall and they in schisme that doe it For as the. ii sonnes of Aaron were striken with sodaine death because they offered vppe straunge fire which was not appointed to theym by Moises and Aaron euen so doe they offende that will in stede of Mattins and Euensong and other diuyne seruice appointed by the Church read psalmes and Chapters and such like not apointed by the Catholycke Byshops lawfully consecrated For our sauiour sayes in the Gospell he that will not heare and obey the church that is to saye the Byshoppes take him as an infidelâ— And Saint Clement does saye in an Epistle that he writes to S. Iames by the iudgement of God they shal suffer euerlasting torment in the fire of hâ—il that neglect the decrees of the Churche Therefore the holye Martir Saint Ciprian does saye he that hais not denÌ„ied his handes wyth these wycked sacramentes hais polluted his conscience otherwise let him not comfort him selfe that he nedes to do no penaunce for he hais broken hys professyon and canonicall obedience that he made to the Byshops when he was made Priest Also this decree was made in the canons of the Apostles Si quis câ—erâ—cus aut laicus synagogam Iudâ—oâ—um auâ— conuenticulum heâ—eticorum ingressus fuerit vt preces cum illis coâ—â—ungatâ— deponatur that is If anye of the clergy or laite shall enter into the synagoge of the Iewes or the companye of the heretickes to saye prayers with him let him be deposed The. vi aunswere THe cuckoe hais but one song and that is vnpleasant no more hais this cokewolde maker but one foolyshe false principle to grounde his sayinges on that is the Romishe Churche I sayd afore and no man is able to improue it that the vniuersall Churche neuer made any one order of seruice to be vsed through the hole worlde but euery country hais and may haue diuers without affending so they agree in one substaunce of true doctrine He knowes no church but Ro. and yet â—o neuer decreed anye one
The burnynge of Paules church in London in the yeare of oure Lord 1561. and the iiii day of Iune by lyghtnynge at three of the clocke at after noone which continued terrible and helplesse vnto nyght VVERE THESE GREATER SINners than the rest No I saye vnto you except ye repent ye shall all lykewyse peryshe Luc. 13. ¶ Imprinted at London by Willyam Seres dwellynge at the west ende of Powles at the Sygne of the Hedge-hog AN ADDICION VVITH AN APpologie to the causes of brinnynge of Paules Church the which causes were vttred at Paules Crosse by the reuerend Bysshop of Duresme the. viii of â—une 1561. ALthough almighty God be pacyente mercifull and longe sufferinge wyllinge all sinners to repent their wickednes to rise from sinne and come to his mercye yet if sinners wil not amend after monition and warninge hadde at the last God strikes sodainly and sore as appeares in the Scripture by Sodom and Gomorra vpon the whyche Cytyes God rayned fire and bremstone wherewith the fyue Cities were destroyed miserably Also Pharao and the Egiptians that wold not be moued by the wordes of Moises and Aaron nor wyth the tenne plages at last were sodainlye drowned in the Sea Also Chore Dathan and Abiron with a greate number of people that woulde not obey the ministration of Aaron and the Priestes appoynted by God but went from them seking a newe waye to serue God part of them were sodenlye swallowed vp of the earth and part brent sodainlye with fire from heauen in the tabernacle After when the people of Hierusalem would not heare the true Prophets of god but would beleue false liyng Prophetes so declined from the steps of Dauid Ezechias and Iosias which walked in the feare of god â–ª bicause they forsoke their fathers steps and fell to Idolatrye the Temple was brent the Citie destroyed and the people taken Captiues to Babilon Also our sauiour Christ for the tender â–ª loue he had to mankind came into this world by his doâ—trine he gathered xij Apostles Disciples a great multitude of people in one vnity of faith sanctified them his church by his precious bloud sheding committing the rule and gouernment of his Churche to the Byshops after his Ascencion he sende the holye Ghost in Hierusalem in lykenes of firie tongues amonge the Apostles and streight waye they preached as the holy Ghost taught them and there in Hierusalem Saint Peter conuerted a great multitude to the faith which faith at Hierusalem was first taught declared vpon by a counsel of the Apostles and Seniors there Saint Iames being Bishop and afterwarde the same faith was taught in all landes as the Prophet Dauid sayes In omnem terram exiuâ—t sonus eorum The faith of Christes Church hath bene from time to time establyshed by generall councels the whiche faith what Countrye so euer hath forsaken it hath bene miserably scourged and plaged as about fourtie yeares after the Assention of our Sauiour Christ bicause the Iues would not abide in that religion that was decreed by the Apostles and walke in their steps miserably Hierusalem was plaged with fire pestilence famine battell and murther Also in all other Countries as wel with the Grekes as other partes of the world when the people haue declyned from the feare of God forsakinge the steppes of blessed fathers miserably they haue bene plaged And in Englande where the faith of Christe and true religion was planted about the yeare of oure Lord. Cixxxij by Elutherius Pope sending Legates to Lucius then Kinge of Englande whiche conuerted this Realme to the fayth and establysshed true religion in Englande whiche continued CC. yeares but when the people dyd declyne from the feare of God and the steps of God and blessed fathers they came to greate calamitye and misery by the scourge of God Cadwaliader last kinge of the Britans did confesse by the hand of God with pestilence and famine they were dryuen out of this lande After that againe this land beinge inhabyted wyth Saxons beynge pamius Saint Gregorye Pope of Rome aboute the yeare of our Lorde God D. xcv sent Saint Augustine and other Monkes wyth hym into Englande Ethelbert being king and then Saint Augustine and his company by their doctrine and vertuous liuinge planted the faith and so establyshed a true religion in England the which faith and religion euer when the people haue declyned from it they haue felde great calamities as wel by the hande of God as by the conquest of the Danes and after by the Normans and sith the conquest from time to time God hath plaged this Realme for Synne and infidelitye And nowe whether the people of this Realme be declyned from the steps of Saint Augustine and other blessed fathers and Saintes which had Masse and seuen Sacramentes in the Church and God was honoured night and daye in the Church with deuine seruyce I thinke there is no man so simple but he may easely perceiue except malice haue blynded his heart As in Saint Paules Church in London by the decrees of blessed fathers euery night at midnight they had Mattines all the fore noone Masses in the Church with other deuine seruice and contynuall prayer and in the steple Antimes and prayers were hadde certayne tymes but consider howe farre nowe contrarye the Churche hais bene vsed and it is no maruaile yf God haue sende downe fire to brinne parte of the Churche as a signe of his wrath And where a reuerende Byshop at Paules crosse did exhort the people to to take the brinninge of Paules to be a warninge of a greater plage to folowe to the Citye of London if amendment of life be not had in all estates it was well said but we muste adde Accidentem ad deum opportet credere the Scripture sais he that will come to God muste first beleue Saint Paule sais without faith it is impossible to please God and the Prophet Hieremi saith by the sprite of God speakinge State super vias interrogate de semitis antiquis que sit bona ambulate in ea inuenietis refrigerium animabus vestris that is stand vppon the wayes of blessed fathers and consider and aske of the olde pathes and highe wayes which is the good way and walke therin and ye shal finde refreshing to youre soules First searche whether the faith and religion nowe vsed was taught with the blessed fathers in Chrystes Church in times past ye shal proue by no recorde of authoritie or Chronicle that this maner of seruice now vsed in the Churche was euer hard tell of afore Luthers time which is not xl yeares old Therefore it is to be reiected and put awaye as a newe fangled doctrine and scismaticall therefore come backe againe into the old fathers steppes as well in faith and religion as godlye conuersation and liuinge or a greater plage is at hande Also where the said Preacher did recite certain abuses of the said Church as talking biyng and
sellinge feightinge and brawlinge although these be verye euill and worthie much rebuke yet there be worse abuses as blaspheming God in lyinge Sermons polluting the Temple with Schismaticall seruice destroying and pullyng downe holye aulters that were set vp by good blessed men there the sacryfice of the blessed Masse ministred according to the order of Christes catholycke Church Yea where the alter stode of the holy Ghost the new Bishops haue made a place to set their tales vpon and there sit in the iudgement of such as be Catholycke and liue in the feare of God Some they depriue from their liuinges some they commit to prison excepte they will forsake the Catholicke faith and embrase a faith and religion that hais no foundacion layde by generall Counseil nor blessed fathers in times past but inuented by Heretikes that do not agree one with another nor them selfes Thus the Bysshops that now be haue abused the Churche and polluted it as the Prophete Hiere sais they haue put offendicles in the house of God and polluted it Also the said Preacher in his Sermon at Paules Crosse didde declare the vertue of obedience to be muche decayed in these oure dayes but he leaues out who they be that cause disobedience For there is none more disobedient then the new Bisshops and Preachers now a dayes which disobey the vniuersall Church of Christ the which Churche whosoeuer will not obey our Sauiour in the Gospel commaundes vs to take them as infidels As where the vniuersall Churche of Christ commaundes Masse and seuen Sacramentes as necessary for our saluation they call it abhomination wyth their blasphemous mouthes where the Church commaundes to fast they commaunde to eate where the Churche commaundes continuall prayer of the Clergie they call it supersticion and blind ignoraunce where the Church commaundes the Clergie to liue in chastity they commaund and exhort the Clergie to mariage where the Churche and all lawes ciuill and canon yea the lawes of this Realme do prohibit mariage of Priestes they alow mariage of priestes obeying no law but folow their owne carnal lust Yea where the Quene hais geuen streyght commaundement to abstayne from flesh in Lent and other dayes commaunded by the Church these new Preachers and Protestantes haue eaten flesh openly to the great sclaunder of other so they obey neither the Quene nor the churche so that almighty God complaines by his Prophete Esai tota die blasphematur nomen meum with these menne God is continually blasphemed wo be to you sais Esai that call good euill and euill good putting darkenes light and light darkenes as by Ezechiell sais almighty God the Priestes haue contemned my law and haue polluted my Sanctuarie Also O see the Prophete does saye the bread that they doe offer is full of mourning â–ª and all that cat ther of shalbe defiled We maye see how they contemne all that blessed fathers holye Martirs and Saintes haue decreed they disobey all that haue bene vertuous and good in Christes catholick church As now of late they haue inuented a new way to make Byshops Priestes and a mannor of seruice and ministracion that Saint Augustine neuer knew Saint Edmund Lanfranc Saint Anselme nor neuer one Byshop of Canturburie sauinge onelye Crammer who forsoke his profession as Apostata so that they muste nedes condemne al the Byshops in Canturbury but Crammer and he that now is al the Bishops in yorke sauinge Holgate and he that nowe is although Saint wilâ—â—â—d Saint willyam haue bene taken for saintes and were bishops in yorke In Couâ—ntree and Lichfelde Saint Chad was Bisshop and many blessed Bishoppes And he that is Bishop now can find not any one that was made as he is nor of his religion Therefore he muste proue al Byshoppes of Lichfelde were deceyued walked in biyndnes and ignoraunce or els he that now is must needs be deceiued and be in blindnes In Duresine haue bene manye good fathers but he that is now Bishop can not find any one Predecessor in that see that was of hys religyon and made Byshop after such fort as he was so that he that now is must take in hand to condemne all the Byshops afore him that they were in ignoraunce and blindnes or els they will come to his condemnation at the daye of iudgement And this in all Bishoprickes in England some can find one and some none that euer was of their religion What arrogancy maye be thought in those men that will take in hand to contemne so many blessed fathers all to be in blindnesse But nowe they saye they haue founde a lyght and reforme religyon according to the primitiue Church Then seing they reforme religion so well as they saye it were meete as they forsake all the religion that their predecessors vsed as Masse Mattins ministracion of sacraments that they should also forsake houses â—arkes landes and reuenues that their predecessors had and go from place to place for Gods sake and preach and thâ—n were some liklyhode of reformation or els it may be called rather a deformation then a reformation In Christes Church hais euer bene a succession of Bishops from the Apostles time to this day in euery see And Tertullian saies if in any see there be a Byshop that walkes not in his fathers steps he is to be counted a bastard and no true inheritor in Chrystes Churche Saint Cypryan does say they that be made Byshops out of the order of the Church and not by tradition and ordinance of the Apostles coming by succession from time to time are not Byshops by the will of god â—ut theues and murtherers comming to kill the flocke of Christ with heresie and lies And where the saide Preacher does affirme greater matters then the brinning of Paules to haue chaunced in time of supersticion and ignoraunce as the Church of Paules was â—rent in the first yeare of Steuen and the Steple of Paules set on fire by lyghtninge in the tyme of kinge Henrie the vi they that count that to be the time of supersticion and ignoraunce when God was serued deuoutly night and day the people liued in the feare of god euery one in his vocation without reasoning contencion of matters of religion but referred all suche thinges to learned men in generall counsailes and vniuersities there to be disputed then was the commaundementes of God and vertue expressed in liuinge now all is in talke and nothinge in liuinge then was prayer now is prating then was vertue and now is vice then was buildinge vp of Churches houses of religion and hospitals where prayer was had night and day hospitalitye kept and the poore relieued now is pulling downe and destroying such houses where God should be serued hospitalitie kept and the poore releiued by meanes wherof Gods glory is destroyed and the commen welth impouerished then was plenty of all thinges now is scarcenesse of all thinges therfore Operibus credite the frute will shew
these iii. must nedes folowe â–ª eyther that one masse only is good thâ— rest noughte or the reste good and thaâ— nought or els as I am sure he will sayeâ—â—oth are good If bothe be good thaâ— there may be diuers sortes of theym I there may be two diuers sortes and botâ— good why may there not be a thirde or fourth as good Why than maye not thâ— order now apointed in English be gooâ— to On good friday there is neyther Epistle nor Gospel Gloria in exelsis nâ— Crede Sanctus nor Agnus Canon nâ— priuity crossing toying nor blowynge nor their woordes of consecration paâ— â—or Ite missa est not so much as Dominus vâ—bis cuna but streight after confiteor he leapes post haist ouer all to the Pater noster Surely if this be good one daye it maye be vsed oftner and this agrees best with that that Gregory sais Thapâ—stles consecrated onelye wyth the Lordes prayer and therefore it seemes that if anye of their masses shoulde be good that thys goes nexte to the best and simpliest sort without all curiositie If they may doe all perfectlye this daye without their canon than their canon priuitie is not of so great force as they make it to be For sure if this be well on this day it maye be well on other dayes to for God is no chaungelynge nor he commaundes not one sort of communicatinge his supper to daye and another to morow but alwaies suche a one which agrees with his word Their commen aunswere solution is knowen but it wil not serue they must prouide better stucte or els theyr doings be foolysh But to make an ende of this great controuersye for thauncientye of their masse ye shall heare it determined by a miracle from heauen Whan there were diuers sortes of masses as they be called vsed in latin in diuers places as at Millane and euery where almost generally there was vsed Saint Ambrose order of Communion which there continues to this daye and Gregories order was vsed also in other places the Pope to determine the matter woulde trie whether should be alowed through his Dominion For Gregories was not vsed at all in Fraunce and it was thought shame that Ambroses order being but a Bishop should be preferred to the Popes Therfore he tooke eyther of their masse bookes as they terme them in an Euening â—aid them on the Altar locked the Churche dodres and desired god to declare by some miracle whether boke should be vsed generally of all sortes In the morninge Gregories booke leaues were found scattred al y â— Church ouer and Ambroses lay stil the doores beâ—nge fast locked all night as he sais but wise men may doubt This miracle maister Pope like a wise expounder of dreames sais that as the leaues were forne and blowen abrode all the Churche ouer so should Gregories booke bâ— vsed through out the world For this was done by God as well their greate God Bell did eate vppe all the meatâ— that was set afore him al night as Daniell writes But that a man may noâ— be wiser than Mounser Pope I woulâ— intâ—rprete this greate miracle thus That God was angry with Gregories boke and therefore rent it in pieces and scattered it abrode the other as good lay sound vntouched and at the least so to be preferred This was done by pope Adrian the first more than vii C. lxxvii yeares after Christ and thus long their holy masse was in controuersy afore it was determined Than it lackes much of M. D. as they vntruly and proudlye crake These thinges are not writen by any new menne or heretikes as it pleases theym to terme theym but by their own catholicke fathers Durandus and Nauclerus Yea Polychronic lib. vii ca x. writes that the white obseruaÌ„t munkes vse by their profession Sainct Ambrose order and not Gregories euen at these dayes wherefore their masse is not generall I woulde they did make â—n enâ—â— of liynge that we myght â—ake an ende of reprouâ—nge theym and â—oth ioyne together in worshipping the â—uing God only and beleuing his holy â—ord afore al other Saint Austin in â— lyke controuersye of religion betwixt â—m y â— Maniches praies thus O great â—nd almighty god god of al goodnes â—hom we ought to thinke beleue that â—ou art inuiolable incorrâ—ptible and â—â—mutable O triple vnity which al the â—â—urch does worshippe I hauing expeâ—ence of thy mercye to warde me praye â—ee humblye that thou wâ—â—te not suffer theym to dyffer from mee in thy religion and worshippe of thee with whom syns I was a childe I haue had a most speciall agrement in felowship of menne Amen God graunte vs all this to pray and diligentlye endeuoure our selues to seke this vnity of religion in worshipping the liuinge God onelye as he hais taught vs in his holy word and no other waies for his sonnes sake our lord and christ So be it In Englande where the faith of Chryste and true religion was planted aboute the yeare of our lorde C. lxxxii Elutherius Pope sendinge Legates to Lucius than kinge of Englande which conuerted this Realme to the faith and establyshed true religion in Englande whiche continued â–ª CC yeares As the rest of al their doctrine is founded on the Pope so is this This is their subtility to make men belcue that England hais euer receyued y â— christian faitâ— religion froÌ„ Rome therfore we muâ— fetch it from thence still which are botâ— most vntrue If nothing els would this one saying proues him to be vnlearned that thus sais Gildas our country man in his history sayes that Britane receiued the Gospel in the tyme of Tiberius the Emperour vnder whom Christ suffred Does not Tertulian who lyued â— the same time of this Pope write in hâ— booke against the Iewes thus Thapostles are declared in Dauids Psal. to be the Preachers of Christ. Their sounde he sais went oute in all the earth and their woordes vnto the roastes of the earth In whom els haue all people beleued but in christ which is now comen Whom haue other people beleued the Parthians the Medes the Persians they that dwell in Mesopotania Iurie Cappadocia Pontus Asia Phrigia Pamphilia Egipt and the parts of Libia about Cyrene the straungers of R â–ª y â— Iewes Proselites men of Crete Arabia and other people as now the diuerse sortes of the Getes and manye coastes of the Murrians al the bouÌ„ders of Spaine diuerse nations of Fraunce and the places of the Britanes whiche the Romaines coulde neuer attaine to nowe are subiect to Christ and the places of Sarmatia of the Danes the Germanes the Sâ—ithians and of many other hid people and prouinces manye Iles vnknowen to vs â–ª and whiche now we can not recken In all which places reanes the name of Christ which is now comen Thus ferre Tertullian Marke in how many countries he sais the name of Christe reaned it was so
to time As I noted afore they deryue al their religion from Ro. to make men beleue that place whiche is a sinke of all sinne and esteamed of none but theym that knowes it not to be the fountaine of all godlynesse But as I declared afore that they forsake all the auncient goodnes in Rome so shall I by thys Popes doinges to lette the worlde see if they will that in mainetaynynge the Pope in wordes by outward apperance they vtterly denye him in their dedes they onely pike out of the filthiest of theym that which may maintaine their supersticion pride and tyrannye That the Saxons inuaded and obteyned thys Realme for the sinnes of the countrye it is to plain but whether Austin planted true religion the Doctors may dout and his dedes will proue It were to longe to write all that Galfridus Britanicus in his historie wrote about the yeare of our lord M. C. L. in the latter ende of his viii booke ca. iiii Howe the holye learned Byshops withstoode the teachinge of Austin at his coming into the Realme and the Popes autoritye that send him but these few woordes of his are sufficient to declare their mind In the meane while was Austin sende of Gregorye he sais into Britayne to preache the word of God to Thenglysh menne which almost had driuen out all christian religion of that part of the I le where they dwelt in Kent but amonge some of the Britains the faith of christ did yet florish and there were vii Bysshoppes and an Archbyshop and many holy Prelates and Abbayes remaining whiche taught their flocke the right order At Bangor in one churche were MM. C. munkes whiche gets their lyninge wyth their handes their Abbot was called Dineth Whan Austin required of the Byshops subiection Dinoth proued by diuers argumentes that they ought him none Than Edelbert King of Kent perceiuing that the Brittans disdained to submit them selues to Austin he sturred vp the other Saxons kings to fight against Dinoth and hys clarkes They gathered a great armye and came to Westchester where Bremael was Maior The munkes and Heremites met him there to praye for the safegarde of their people Eldefridus king of Northumberlande faught with Bremael and slewe M. CC. Munkes and had manye of his owne men slaine Than the Dukes of Britaine hearing of his cruelty Blederic Duke of Cornwal Margaduâ— Duke of Southwales Caduane Duke of Northwales came and fought with him and slewe tenne thousande of his men and about lrvi. mo and Blederic that was the graund captaine was slaine there Thus farre sais he First marke here that the chrisstened Britains wold not submit them selues to Austin the Popes Legate as they that had fallen from religion did Secondly that so many Munkes lyued not idle but wrought for their lyuinge Thirdly note the olde practyse of Papistes to shede bloud cruelly if their superiorityâ— be denied theim Polychronicon lib. v. cap. ix and Fabian ca. Cxix write all this same in effect and also further that Austin called a counsell for stablishing his religion and whan the Bysshoppes asked Dinoth whether they should go to it or no he said they should go and obey him if he behaued himselfe lowly like a disciple of Christ. His lowlines they should trie if he woulde rise and reuerence them whan they come in to the counsell But whan Austin gaue no reuerence to them at their cominge they were angrye and wente their wayes Amonge other thinges marke also the pride of the Ro. Legates that would not as much as make any kynde of curtesy to so many byshops cominge to the counsel Gildas which writing lamentes this miserable destruction of Britaine by bringinge in the Sarons and complaines as muche of the decay and neglectinge of religion as of wicked liuinge in al sortes of menne from the highest to the lowest to be the cause of this plage of God and ouerthrow of the Realme He sharplye rebukes the Kinges but Priestes and Byshoppes rather more than anye other sorte of menne so that it seames to be a double plage both in bringinge straungers to rule and straunge religion to blinde vs wythall And because they crake so much of y â— religion that Austin brought in ye shall see what he vsed There be â— xi questions written in the latter ende of Gregories woorkes in latin whyche Austin beinge in England desired Gregory Pope of Rome to wryte hym his minde and opinion in them The. iii. question is this whiche Polichronicon also touches Lib. v. Ca. ix Why seyng there is but one faith there be diuerse customs of Masses in the Churches and one custome is in Fraunce and another in Rome To this Gregory aunsweres that Austin shoulde pike out of the Romyshe Church or the French Church or any other the best vse them in Englande Marke here I pray you the beginninge and auncienty of their masse here in Englande and the patâ—â—inge it together and beggerly piking it out of al countries also that the pope did not condemne those diuers kindes of masses as our butchers haue and burned them that gain said it and than aske my maisters that so shamefullye lie and proudâ—ye crake their masse to be M. D. yeare olde whither these sainges be truely alledged or no. But beleeue neyther mee nor theym looke youre booke of Gregory and iudge youre selfe who lies Fabian also writes cap. C. xix and Cxxx that this Austin christned the people in the riuer called Swale in Swaldale not far from yorke and that Paulinus in steede of fontes at the same time who was one of those whom Gregorye sente from Ro. hither to preache here baptised manye also both in the same riuer and in another cald Gweni in Gwensedale in yorke shire to was it lawfull than to christen without halowinge of fontes yea withoute fontes wythout crossinge blowinge censinge saltinge spittinge oyle and chreame â— and nowe is not who hais made it vnlawfull sins Are we heretikes in doing it withoute coniured water as Austin did whom they so much commend Nay we doe it not nor wishe it to be done in the Riuer as they did but in the Churche Are they worthy to be called Papistes and glorie so much in it which will not folow the Popes legate nor alow his doinges and dispraise them that dâ— as he did I speake not this because â— woulde be called a Papist or make the Pope my schole maister but that wâ— would not vntrulye be called forsakerâ— of true religion and auncient custome of the churche whan we haue the oldâ— Popes and auncient Romishe Church to teache and alow that which we do And because this scauinger crakes so muche of his holye Byshoppes that suffer so great paines for disobeyinge their Prince and cleauinge to their holy father the Pope they that be not wilfully blinde shall see here that there is none more enemye to that vsurped power of the Pope claimynge to be aboue other Byshops
of thys Reame be declyned from the steppes of Sainct Austin and other blessed fathers and Sauntes whych hadde Masse and vii Sacramentes in the Churche and God was honoured night and daye in the Churche wyth deuyne seruyce I thynke there is no man so simple but he maye easelye perceyue except malyce haue blynded hys hearte As in Saint Paules Churche in London by the decrees of blessed Fathers euerye nyght at Mydnyght they hadde Mattyâ—s all the fore none Masses in the Churche wyth other deuyne seruyce and contiuuall prayer and in the Steple antimes and prayers were haâ— certayne tymes That the people of this Realme be swarued from the steppes of Austin I wyll not greatlye stycke wyth hym to graunte but how not in fallynge from anye goodnesse that he vsed for that they eyther keepe styll or the better in stede of it but in refusynge suche abuses as he fyrste beganne and synce hys tyme the Churche of Goode hays bene ouer loden by the Popes oppression withall And because he says that we swarue from Austin and other blessed Fathers and Saintes which hadde masse and vii sacramentes who those Fathers and Saintes be I woulde he â—adde named theym that it myghte be sene how truly he sais I thinke he durst not nor yet can least he be taken with a lowd lie I thinke he meanes that Austin which is called thapostle of Englande and not that other Austin which is taken for one of the iiii Doctors of the Churche There is great difference betwixt them two both in auncientye of time in learninge and godlynesse Thenglysh Austin lyued here vi C. yeare after Christe the other in Aphric CCCC and that the elder Austin and blessed fathers afore him agree better with our reformed religion than with their Popery I boldlye affirme and if hee or his partakers haue or can saye anye thinge to the contrarye they shoulde proue it better than they haue done hitherto or elles the worlde maye iudge that they more proudlye brag as Golias did Gods people than can truly proue it But as Dauid wyth his slinge and stone ouercome that mighty Giaunt so I doubt not but they shall finde many that with the simplicitye of Gods trueth shall be able to confounde their wicked subtilitye I am sure he meanes chefelye the doctrine of the sacrament of Christes bodye and bloude â–ª but in that he is already ouer matched I remember in the time of that blessed kinge Edwarde the. vi D. Kidlay late Bishop of London came in visitacion to Camebridge and because that doctrine of the Sacrament semed straunge than to manye he propounded this proposicion to the hole vniuersitye to dispute on That it could not be proued by any auncient writer Greke or latin which liued a thousande yeare sins or within D. yeare after Christ that the substance of the bread was chaunged in the sacrament to the substaunce of Christes bodye There was the eldest and stoutest champions of the bole vuiuersitye and the pertest lustye yonge princockes also that coulde be pyked out to saye what they coulde ii or iii. dayes together and one while they hadde liberty to speake what they could in defence of it and an other whyle to speak against them that w tstode it with what reasons or autorities they could deuise But the pithy solutions of that godlye learned Byshop were so stroÌ„g than that vnto the world chaunged his enemies praised him and wondert at his learnyng and liked the doctrine so well that their lusty yonker would haue turned Bishop Crammers boke into latin yea maried to as was nedefull if the good Kinge had liued a while longer If this be true in the chefest point of their religion as it is most true in deede that they haue not one auncient writer without wraistinge to seme to make for them it is much more true in the rest There is another conference of late betwix the reuereÌ„d Bishop of Sarum and D. Coole wherein that learned father laies to their charge that for the rest of their trashe whiche they reuerence as bolye reliques they haue neyther Scripture auncient writer Doctor nor generall counsell to defend their doinges The writinges of good Crammer and these learned Byshops are in print and yet vnconfuted and in strength althoughe one attemted with small praise of late to defende D. Coles parte but if they coulde haue gainstand it no manne doubtes of their good wil. They neede not to feare their recognisans fire nor fagot nor anye punnyshement accordinge as they deserue theyr bloudy lawes are laid on slepe though their hartes be bloudy still And because he but onely names particularly masse and. vii Sacramentes and proues it not to bee so I will not vse many wayes in desprouing it for he is not a man of that autority learning nor credite that because he sais it is so therefore streight it must be so be beleued For I maye saye it is not so wyth as good reason as he yf sayinge wythoute proofe were sufficient For their masse I saide inoughe afore and proued of what auncienty it was I declared afore how Gregories masse boke was allowed vii C. lxxvii yeares after Christ and also how Austin by Gregories commaundement oute of suche dyuerse orders of massinge as ye see in other Countries patched their order of masse together that they vsed here in Englande Seing than by their owne Doctours confession it is manifest to be so many yeares after Christ afore their masse tooke place here or els where I may boldlye saye that neuer one holye father afore Gregory knew nor alowed anye suche kinde of massinge for than was no suche thinge made nor vsed These vnto they be aunswered are sufficient For their vii sacramentes I wil not saye muche at thys tyme because he standes not anye thynge in the proofe of theym The question is meter for the learned sorte than the people to try out such narow points The controuersy is more about the woorde and name than the thynge it selfe and vse of it Wee vse vi of theym that he calles Sacramentes as well as they thoughe not without great reason we forbeare to call theym all Sacramentes and differ muche in the doctrine the order and vsinge of theym with other ceremonies and language than they do Baptisme the lordes supper confirmation of Children mariage orderinge of ministers we vse theÌ„ al as wel as they thoughe not in the same sort that they and teache the people to haue theym in reuerence better than they Confession is left free to all that fele theym selues burdened in conscience and wante eyther counsell or comfort and the weake and ignoraunt are moued to resorte to a learned minister to receyue the comfortable promises of absolution and forgeuenes of sinne by the liuely worde of God applied to so troubled a minde as a souerain salue for al such grefes The only controuersye in number than betwix vs is for extreme vnction whether that be so
communion and not for euery diuersitye of triflinge ceremonies as he defines it here Whether be Priests in schisme that haue subscribed to the religion nowe vsed in Englande IN subcribinge to this religion now vsed in Englande they haue both refused the power autority which was geuen to them by the Byshoppe when they were made Priestes that is to saye power and autoritye to consecrate and offer and to celebrate Masse for the quicke and the deade and also they haue refused their canonicall obedience solemplye promised to the Byshoppes with a kysse And where the Byshopprs of this Realme with the Clergye assembled at time of parliament would agree to no part of this religion in wytnesse whereof the Byshoppes be in prison and put from al their liuinges and a great number of the Clergie haue lost all their liuynges some be in prison some banished from their friendes both the Bishops al the clergy that hais lost their lyuynges are al readye to suffer death afore they will consent to anye part of this religion But all they whiche haue subscribed haue forsaken the Byshoppes their true Pastors and Capitaynes obeying and followinge wolues and Apostates in wytnesse whereof they haue subscribed their names so separatinge them selues from the Byshoppes and clergye they must nedes be in schisme The. iiii aunswere UUHere he lays to the priestes charge that in subscribynge to thys religion they haue refused hoth the power that was giuen to them to offer sacrifice and celebrate masse for the quicke and dead also their canonicall obedience promised to the Byshops by a Iudas kisse bycause the olde Bisshoppes in parliament did not agree to it he does the Priests more honour than he knowes of or thinkes wel bestowed If he would cal to remembrance thaunswere that the piller of their Church stout Steuen makes in his booke de vera obedientia to the like reason where he was charged with fallynge from the Pope and breaking that othe and vow of subiection which he made vnto him when he was first made Byshoppe he might better defende the priestes of oure time than accuse them In oure baptis we all make a solemne vow to God our Lord that him onely we will serue and beleue his worde all vowes folowinge which are contrarye to that not onelye maye and ought to be broken but it is wicked to kepe theim for we must serue god onelye as he hais taught vs in his holye word But the scripture condemnes all suche sacrificing now for sinne saue onelye that sacrifice whiche Iesus Christ offered ones for the sinnes of the hole world and biddes vs also obey our kinge as chiefe and highest gouernour therefore the Priestes forsakinge these later wicked vowes and powers which are contrarye to Gods worde and their solemne profession made in baptis as Steuen did wel than though he flatterd afterward and turned to his old vomit are more worthyto be praised thā these obstinate prelates which now misusing the gentilnes of the Prince deny with mouth that which they know in consciens to be true yet charge the Priestes with it although they subscribed to the same things themselfes vnder that good king Edw. because both they knew it to be true see the rod than more sharplie shaken than it is now And thoughe he crake in their name that thei wil rather die than agre to any part of this religion which they them selues vsed ministred taught receyued afore I doubt not but yf they were apposed as they opposed other they would as sone eate the fagot as fele it burne them Thapostle sais by one offeringe he hais made perfecte all theym that be sanctified If one offeringe ones made haue made all perfect than cursed be they that wil correct or amend Christes death as though it were not perfect to saue all without their often sacrificinge We must obey God rather than man as S. Luke teaches therfore that vnlawfull obedience promised to the Pope and his Prelates contrary to their due allegians to their Prince commaunded in the Scripture not only may but ought with safe conscience to be broken At the preaching of christ oure Lorde and hys Apostles manye forsaked the tradycyons of the elders and Pharises receiuyng and beleuinge the Gospell of christ Iesus and forsakyng the Iewishe ceremonies and were not counted forsakers of God and his worde no more are they surely to be reckened Apostates that forsake the popes draffe the clogge of all good consciences and cleaue to the simplicitye of Gods trueth taught in the scripture And where he crakes muche that they haue lost their lyuinges and be in pryson or bannyshed let the worlde iudge whether they euer liued more merilye quietlye fared better laye easelier had had more plenty of al thinges then they haue nowe They are farre short from such handlyng as they delt wyth other Some they hongerd to death some they beat in prison some they cast on dunghils being so murthered at their hands some they burned after they had bene long bursed but euery one was so miserablye handled that christian eares and hartes abhorre to thinke or heare of it and yet like shameles beasts they blush not nor repente but wishe and looke to be murthering again They are as pale in prison as a butchers bolle they are as leane as a fat hogge they lye at ease vnto their bones ach with rising early they fare of y e best they take no thought but looke for a day and thinke long vnto they maye embrue their handes in bloude againe and make all officers to be their hangmen and the stoutest to be afraide of a priestes cappe as they did afore They prouided so well for theymselues in their somer that they nede not to sterue in this gentill winter the world is so much their frende that they can lacke nothinge they woulde fayne be counted to suffer for religion if anye manne would beleue it The poore protestaunt which hais his libertye lyues in more miserye nede det reproche and contempt than these the Popes prisoners who he sais haue lost al. It is better in the world to be the Popes prysoner than Christs Preacher God amend all Whether be Priestes in schisme that minister the Communion and other sacramentes accordinge to the booke of commen prayer now set forth THis maner of ministration of sacraments set forth in the booke of commen prayers was neuer allowed nor agreed vppon by the vniuersall churche of Christe in anye generall counsell or sacrate synod no riot by the clergye of Englande at the laste Perliament but onelye it was agreed vppon by the laitie whiche haue nothynge adoe wyth spirituall matters or causes of religion but ought to stande to the decrees iudgement and determinacion of the clergye in causes of fayth and religion For so it was vsed in Thapostles time as appeares in the actes of the Apostles As when the Apostles toke then order to make
generall order for the hole worlde nor the hole worlde neuer obeyed nor receyued anye The Popes Portuis Missall hais bene oft chaunged as I proued afore and euery countrie hais their diuers order of seruice Aarons sonnes did plainly against gods expresse commaundement and therefore were iustly plaged Ours do not so and therfore they be not in like case but vndeseruedly blamed Clementes wordes and Ciprians whan they are proued to be truly alledged touch not vs but suche as he is for they knew no such priestes nor church as he meanes nor anye such were many yeares after The papistes differ verye litle from Iewes for both of them set their hole religioÌ„ in ceremonies and olde customes We sticke stifly to the word of God only and bilde not on such vain foundations Therfore he bringes that canon against himselfe and his sort beinge as supersticious as the Iewes and blynded obstinatlye in errours as heretickes Whether is it lawefull for Priestes that saye the Communyon also to celebrate masse THe holye Martir Saint Ciprian sayes It is not leafull by and by afore penance done to consecrate or touch with his wicked handes the body of oure Lorde and with his polluted mouth to receyue the bloud of oure â—orde but first let him doe penaunce Does thou thinke says Saint Cyprian that our Lorde wilbe so sodenly mitigated whom thou hais refused hais more esteamed thy worldly liuing then him Saint Cyprian says the blynd loue of their patrimonye and wordly goods hais deceyued many and bound them as it were in stockes and fetters that they can not folow christ A great number for feare of woordes of suche as be not good haue refused their faith not cast downe by any violence of persecutioÌ„ but by a voluntary lapse haue cast downe their selues although they haue perceyued the Byshops and a greate number of the clergie not to be afrayed to lose all their lyuinges not fearing losse of goods or imprisonment or banyshment from their fryendes yea all readye to suffer death in this case Our Sauiour in the gospell sais No manne can serue ii maisters that is to say the Communion decreed and appointed by the laite parliement against the consent of the clergye in christes Churche and also celebrate masse decreed and apointed by the clergye in sacrate synodes representinge the whole estate of christes churche S. Paule sais ye can not be partakers both of the table of our lorde and the table of the deuilles S. Ciprian sayes It is an horrible abhomidation to fare about to serue both Ball and christ it is contimely and not religion it is iniurye and not deuotion if thou communicate of the cup of christ with the deuils hitherto be S. Cyprians wordes S. Paule sais we haue an altar whereof they may not eate that serue the Tabernacie By these examples it is euident that the Priestes may not minister the communion to one sort and Masse to an other sorte In tripartita Historia it appeares the catholyckes and the Arrians did not communicate one with another Whether it be lawfull for Priestes to say Masse whiche saye no communion but only read Psalmes and chapters to the people in sâ—eade of seruyce SAint Ciprian sais the verity is not to be dissembled it is nought to halte vppon both the partes If God be the Lorde folow him If Ball folowe him Euen so it mattens and Euensonge be the ordinaunces of christes church vse theym if the Psalmes and chapters vse them It is no lesse offence to alowe a schisme with assent than to offer to idolles S. Austin sais such as be in schisme that is to say in sacraments or diuine seruice seperated from the vnity of christs mistical body not in â—oining together of christian meÌ„bers not in the band of peace which is expressed in the sacrament of the altar they may consecrate receiue this sacrament but it is not profitable to theÌ„ but very hurtful wherby they shalbe iudged more greuously of almighty god S. Paul says Not only they that do euil be worthye death but also they that consent to the doers The holy ghost does cry by his Prophete Esay saying get you hence go forth beware that you touch no vncleane thing The scripture sais thou shalte loue the lorde god with all thy heart with all thy strength c. god loues no halfe seruice As for example it is writen in the booke of kings that kinge Dauid sent his seruauntes to comfort Anon for the death of his father all be it Kynge Anon tooke theym as espies and caused the haulfe of their beardes to bee shauen and cut their clothes by their buttockes and so sent them backe agayne to Kynge Dauid But whan Kynge Dauid heard of thys he would not suffer them to come in his sight at Ierusalem but commaunded them to tarie at Hierico vntil their beardes were growen out againe euen so suche Priestes as hais gone out of Christes Church and entangled them selues with any part of this religion against the decrees of the Churche are not worthye in ministracion of sacramentes to come in the presence of the faithfull that continue still in Christes Churche vntil they be reconcyled and haue done penaunce for their lapse into schisine Whether is thys to bee called a wicked time that suche heresye and schisme does reigne NO rather it is a blessed tyme for now god tryes his family as Saint Cyprian sais for the longe rest and peace whiche hayes bene in Christes churche afore time caused the clergye to be almost on sleape by reason wherof deuout religion was not in a great number of Priestes in workes was small mercye no discipline in manners Saint Paule sais It is mete that there be herefye that the good maye be tried so that suche as haue grace to stande this troublous tyme and be not spotted with schisme shalbe kyndred more feruent in the loue and feare of God and such as be fallen in lapse if they will seke to come backe againe to oure mother holye Churche with penaunce that is with prayer satisfaction and teares she shittes her bosome from none that will so come for God is nere at hande to all that call on him in vertue and will reioyse more in theym then in other But some are not be gathered out of schisme says Cyprian so that suche as be whole and stedfast be thereby wounded nor he is not a profitable and wise pastor that gathereth the shepe that be diseased scabbed or sicke into the whole flocke afore they be whole least they infect al the flocke Nor the Byshoppe muste not haue a respect to the greatnesse of the number for better it is to haue one good Priest that feareth God than a thousande that be euill this sayes S. Ciprian Answere to the vii viii and ix UUhat a foole is he that goes about to proue by so manye balde reasons cloutinge such patched pieces together that
The father shal not beare the sinne of the sonne nor the sonne of the father but the soule that sinnes shall die it selfe as the Prophet sais Muche lesse shall the sinne of the Priest condemne the people but euerye one shall aunswere for himselfe Whether the people compelled wyth fear for losse of worldlye goods or temporall punishement maye receyue the Communion as breade and wine not consentinge to it in the hart SAint Paule sais it is requisite to oure saluation with oure mouthes to confesse the trueth also our Sauiour Christ sais â–ª he that denies hym afore men he will denye him afore his father in heauen And to kneie downe to receyue that cursed and polluted bread ye commit Idolatrye nor it is not lawfull to dissemble herein as we haue example Eleazarus whiche rather than he woulde dissemble to eate swynes fleshe forbidden by the law he was content to suffer a verye cruell death Also it is read in tripartita historia of a good woman one Olimpyas that rather then she would receiue the communion was content to haue her pappes writhen of or anie other punishment sayinge lay vpon me more punishment for it is not lawefull for me to do that which the good Priestes refuse to do Euen so at this time the Byshops and good priests refuse to medle wyth the Communion therfore it is euident it is not lawfull for anye of the laite to receyue it for any cause Also when Constantius the Emperour persecuted the church of god such as woulde not receyue the communion wyth the Aarians the byshoppe Macidonius put theim in prison and caused the communion to be brought vnto theym in prison and opened their mouthes wyth stickes and hote yrons Yet for no punishment the good catholick people would in any wise receyue with y â— Arrians much lesse ought we to receiue y â— comunion now vsed for any punishment For if we receyue it against our conscience we be traitours to god dissemblers with the Queene as Ustazadis did saye to the kinge of Persis lamenting that he did liue for he confessed after the Archbishoppe Symeon had rebuked him that he was worthy to haue a double death for he was a traytour to God in forsaking his profession in religion a dissembler with the kinge for to please the kinge and to auoide punishment he had done against his consciens but vtterlye he did protest that he woulde neuer dissemble againe offeringe his whole bodye to make a mendes and in conclusion had his heade stricken of woulde to God all that by dissimulation be traitours aud dissemblers with the Queene against their conscience woulde folowe the example of Ustazadis in earnest repentaunce Oure sauiour commaundes vs not to feare theym that can but onelye kill the bodye but feare him that can kill the body and after cast the soule into the fire of hell How shoulde the people do that can not haue the sacrament ministred to theym accordinge to the ordinaunce of Chrystes Church IN no wise they ought to receiue the Communion but to commend their mindes and good willes to God with deuout prayer firmely continuinge in that faith that they were christened in whych syth the Apostles time hais euer bene taught by blessed fathers in Christes catholick churche And so being in will to receiue y e blessed sacrament if he were in place where it is ministred according to the ordinance of christes church God wil accept your will good intent as if you did receiue it corporally And by that wil and intent ye be partakers of the sacramentes prayers of the vniuersall church of Christ in all christian countries and nations as well as if you were present bodilye But if you receyue this Communion ye seperate and deuide your selues from the sacramentes and prayers of all the vniuersall church of christ and so wander in the way of perdicion The aunswere to the .xi. and xii To receyue the Communion dissemblingly we graunt to be damnable as well as he and therfore we exhorte all men with an earnest faith and pure loue sorowfull repentance and ful purpose of a new life to resort vnto the lordes table deuoutly without all hipocritall dissimulation God will confounde such blasphemers as open their filthy mouthes to rail against his holy sacraments as this wicked Morian does here callynge it cursed breade Eleazarus did well in obeyinge Goddes lawe and Papistes be Goddes enemies in their doinges contrarye to Goddes lawe The Arrians were heretickes and ennemies to the trueth deniynge Christ our lorde to be God equall wyth his father and saying he was but a weake simple ruanne as we be So the Papistes be sayinge christes death is not a sufficient sacrifice for the whole worlde except their sacrifice be ioyned to They do both erre in the chefe article of our faith and saluation and surelye to communicate with such is to deny our faith and saluation therfore Olympias and other well abhorred them He that hais not a right faith of Iesus Christe that instituted the Sacrament he can not haue the true vse of the Sacramentes whiche Christ ordeyned It is well that he wyshes all dyssemblynge Papistes whiche haue tourned with euerye worlde to repent as Ustazadis did God graunt that they may If they will not if their rewarde were like his they had no wronge And thus as all dissemblinge Papistes receiuinge the communion against their consciences are worthely condemned so surelye are al dissemblinge protesrauntes resortinge to masse sor feare of worldlye losses God graunt vs all vprightlye to walke not feaning a conscience to oure selues of mannes deuise but folowinge the rule of scripture without haltinge what so euer the worlde saye of vs. If this Counsell that he geues for not receiuing the communion now vsed were turned and applied against their masse it were wel and truly applied We were neuer christened in anye faythe of the masse but in the name of the father and the sonne and the holye ghoste who in the holy scriptures condemne al sacrificing massers and surely to communicat with massemungers is to forsake gods institution and folowe the Pope to forsake Christ the head of his churche and ioyne himselfe to papistes and become a member of his synagoge robbinge Christ of his glorye and prefarringe mannes dreames and doctrine deuised of late yeares by Popes as was proued afore afore the infallyble trueth of the Gospell which Iesus Christ himselfe brought from heauen preached it and commaunded vs all diligentlye to folowe it To be partaker of prayers made in other Countryes is true that we maye and to be wished of God that it were diligentlye vsed but vnto he haue proued that we bee partakers of sacramentes wise men will not beleue it No man is christned one for another nor receyues the Communion one for another This doctrine comes from the Pope and fedde his chaplains fat whan they taught that it was sufficient to come and see the Pristes
they see howe foolyshe it was laughed at it and thought it to bee passed awaye wyth sylence for that foolyshnesse of it selfe would confound it selfe to theym that hadde witte or learnynge Yet that the simple ones for whose cause chieflye thys labour is taken should not be deceyued and ouercomen wyth founde phantasyes of ydle braynes and least Goddes ennemyes shoulde crake that none coulde or durste aunswere it I thought good bycause other that can doe better woulde not thus shortlye to aunswere the chyefe pointes of Poperye touched in thys hys vnlearned apologye Thys is the politye of Papystes to sette oute a broker to vtter their ware and catche the vnlearned but the sutteller sort hold their toung stande alofe to see howe thys forerunner wil take place and are thought by their sylence to be able to saye muche more whan as they feare in dede least in beinge aunswered they should take the foile to the cleane ouerthrowinge of their cause Thys proude Golyas hais craked and prouoked all Goddes people as thoughe none durst medell wyth hym but I truste poore Dauid hais wyped hys nose and gyuen hym a falle wyth hys poore slyng and few stones But I feare I lose my laboure for as y â— Prophet says Can the blacke man of Iude chaunge hys colour No more can thys Morian learne to saye well If the miserable state of the people had not moued me I woulde haue holden my tounge and laughe at it as wyse menne doe but that wyth the poore symple ones whom they deceyue in corners wyth such lyes as these suche commen balde reasons as he hais broughte shoulde not preuayle I thought good for pity sake to say thus much to staye theym â–ª whose eyes God shall open to see My reasons and aâ—torityes of pourpose are commenlye taken out of their owne Doctours and writers and suche bookes as are not counted protestauntes nor made by anye of this newe learninge For the nonest I forbare to alledge the learneder sort least the vnlearned shoulde saye they coulde no skyll on such bookes nor knewe not whether they were truelye broughte in and seynge their owne Doctours and schole maysters haue geuen vs thys vauntage against them I feare not to trye wyth theym in writers of greater autoritye and auncientye Thus muche I haue spoken for my parte let the rest whom Godde hays geuen greater knowlege and vtteraunce vnto helpe thus to stoppe the mouthes of Goddes ennemyes and I trust by the power of hys holye spiryte Antichryst wyth hys members shall dayly decay and Goddes gloryous trueth shall shyne to the coumfort of all hys elect though their eyes bee not yet fullye opened to see nor their heartes lyghtned to vnderstande it Godde the father graunts for hys Sonne sake Iesus Chryste crucifyed that we all maye be partakers of his spyryte of trueth and hys wilfull obstinate ennemies confounded his poore lambes deliuered from the wolfes and strengthened against thassaultes of Satan that at the length we may be glorified with hym for euer and euer Amen ¶ Beholde sayes the Lord of Hostes to thee I wyll laye thy skyrtes on thy face and open thy fylthynesse to the people and thy shame to kyngedoines and I wyll cast thy abhomynations vppon thee and I wyll reuile thee and make thee lyke dunge and it shall come to passe that euerye one that sees thee shall fall from thee NauÌ„ iii. ¶ Haue mercye on vs O Lorde haue mercye on vs for we are vtterlye despysed Oure soule is fylled wyth the mockynge of the ryche and despyte of the proude Psal. C. xxiii ¶ Commen places entreated The autoritie of Byshops A. 8. S. Ia. Masse and others B. 7. Englande receyued not the fayth from Ro. D. 3. None is vniuersall Byshop ouer al. E. i. Extreme vnction is no Sacrament E. 7. Our Churche seruice F. 7 Communion Burials Communion table G. 6. Altars H. 1. Confession H. 8. Fasting I. 2. Lent I. 7. Mariage of Priestes K. i. Orderinge of Mynisters L. 5. Succession N. 4. The people learne the Scriptures O. 5. The Princes autoritie in religyon Q. 2. R. 7 ¶ Faultes in pryntynge B 3 leafe line 24. I meane not C 1 leafe page 2. line 19. turned into latin D 1 leafe page 2. line 26. as wel as their D 3 leafe pag. 6. line 25. it cannot be E 1 leafe line 31. nere theym G 1 leafe line 23 Ausegisus G 3 leafe line 1. put out mete page 2. line 17. put out not H 2 leafe line 1. as Iehu page 2. line 20. by blind H â— leafe line 16. some of Duns H 8 leafe line 17. for Ioan Dominus alwayes read Ioan Duns 25. Confession and bow I 5 page line 12. so muche of page 9. line 11. let vs eate fleshe with them K 2 leafe line 17. Epistle to the Ephesians K 7 leafe page 2. line 1. that History placed 16. leaues after M 5 leafe line 9. that Linus was O 3 leafe line 17. 1382. ¶ Imprynted at London by Wyllyam Seres dwellinge at the West end of Paules at the sygne of the Hedge-bogge ¶ The tenth of March Anno. 1563. 2 3 4 5 â— xi â—e vi 7 Math. Esa. 62. Esai 5. Ezech. 3. 9 10 11 12 Osee Hier. 8. Hier. 1. Esai 2. Esai 6 â—â— 14 Luc. 4 Math. 4 Trueth must be truly vttred 1 VVhat autoritye Byshops haue ouer the Church i. Pet. 5. Ioan. 21 Math. 2. Ioan. 10 Luk. xii Luk â—xii Ephe. 4. Psa. 79. Mar. xvi Ioan xx Act. xx Mynyster autoritye of like power all Ezech. 33 Epistula lib. 7. Câ— â–ª 63. Saint Iames neuer sayde Masse i. Cor. 14. aeneas syluius Pistoâ— Boeica Ca. 13. Lib. Epistula 7 Ca. 63. Ioan Faber de missa ver â—ger Masse Hebre. 7. Deut. 1â— Lib. 5 Epistula 33. Good Fridayes Masse Retract i. cap. xv 3 Englande receiued no the fayth first from Ro. buâ—â—n Thapostles tyme. Polychronic lib. 5. ca. 17. Elutherius Epistle to kyng Lucius Rex a regendo non a regno 4 The best witstoode Austin the Popes legate Austynâ— christening Neyther Pope noâ— other ought 〈◊〉 be called â—he vniuersal â—or head bishop of all Lib. 4. epistoâ—â— â— Lib. 7. Eâ— 30. Câ— â–ª 19 â–ª Lib. 4. Eâ—stola 76. 5 i. kyng 17 Iam v. Mar. vi VVhether extreme vnction be a sacrament or no. Ma. sententiar li. 4 disti 23. Ioan dâ— Sco â—us 4 senten distic 23. Midnyghte Mattins oore none masses i. corint ii Antems in the steple 3. kin 18. 6 II. Ebrew Iere. 6. Councels â—ur Church â—ruice agreâ—s wyth the â—uncient Church The Porâ—uds antiquityâ— 7 〈◊〉 6 Paules 〈◊〉 〈◊〉 the 〈◊〉 fatâ—â—rs â—nd the apists be 〈◊〉 〈◊〉 â—rayer 〈◊〉 〈…〉 〈…〉 Epitaph Fabiola Burials Eccle. 11. Mariage The Communion table Luke 22. 1. Corâ— 10. Lib. 5. Ca. 18. Altars 4 king 10. â—â—â—â—e is not Catholycke â—he difference beâ—â—yx the â—reke Ghurâ—he and the â—atin Our religion is elder than Counsels Ephe. 2. Isai. 40. Luk. 6. The Papistes tourne with the world and dyffer one from another â—â—â— 1â— â— Masse Confession 4. kin 6. The Prelates othe to the Pope Fastynge Ambrose August P. pâ—â— 06. 58. Math 15. Lent Sozo lib. â— ca. 〈◊〉 Prayer Supersticion Ethelothresceia Supersticions Deisidâ— moniâ— Prayer Maryage of priestes Polid. lib 5. ca. 4. de inuenâ—or Act. 21. Roiff lib. 2. Ca. 9 Euseb. lib 5. ca. 26 Sozo lib. 3 Ca. 14. â— Paule Ambrose Platina Ierom. Gregorâ—â—â— â—ii Math. 19. 1. Coâ— 7. Gregorie Note also this notatable Epistle concernynge the same matter Ernulph Ansel. Paschall Polychro Duresme Math. 15. Sozo lib. 1 Ca. 23. â—â—i Ca. 11. Math. 8. 9 The ordeâ—â—ng of myâ—â—ysters Act. 13. Math. 15. Palle Ecclesiast Hieraâ—ch S. VVyllya of Yorke Edmond Lanfranc Ansel. Tho. Becket VVilfride egenda noa Sanctorm in hys fe 10 Spirituall mens landes Gala. 6. Psal. 2. 1. Cor. 9 Act. 5. Ioan. 15. â— thessa 3 1â— Polychro lib. 5. Succession Math. 23. Ioan. 8. Clemens Alexander Pius Marcellinus Liberius Felix Anastasius Leo. Ioan. Sergius Gregory 3 Zachary Steuen Leo. 3. Ioan. 8. Nicholas Syluester 2 Benet 9. Innocent 3. Ioan. 23. Math. 16. 12 Moe and greater plagues in popery than the Gospel Psal. 148. The people shoulde learne the scriptures Psal. 73. Deut. 32. Psal. 133. Ro. 1. Ia. 1. Math. 15. Hospitalitye Dearth Iere. 44. Iustice. August caâ— Epist. fuÌ„d Hiero. con Lucifer August Epist 1512. Ciprianâ—â— simpliei Hiero. coâ— Lucifer Iudg. 17. 2 3 Tit. 3. i. Cor. 1. 11. 4 Hebr. 10. Act. 5. 5 Act. 6. Act. 15. Act. 20. Mala. 1. Osee. 9. Ezech. 22. â—â—â—ac 2. Act. 1â— 1. Chro 〈◊〉 2 â–ª king â— 2. Chroni 30. 34. 17. in VVâ—â—frido â—hro 23. Act. 18. 6 Leuiâ— 10. Math. 19. Ciprianus de lap â—iprianus cecundum â— Ciprianus de lap August ciuitate dei â— 21. ca. 25. 9 Ciprian de lap 10 Num. 16. Ciprian Epist. Lib. 7. Ep â–ª 63. Lib. 4. sâ—â— tent distinâ— 8 II Roma 1 â–ª Math. 1â— â–ª Math. 10. 12 â—3 Isai. 49. â—ere 1â—
after godlye Ezechias reigned wicked Manasses and after Iesus the son of Iosedeâ— folowed not long after Annas and Caiphas and many wicked ones afore them Contrary wise of sinful auncetors came the innocent Lambe of God Christ Iesus and after the traitour Iudas folowed y â— good Apostle Matthias So that both in king doms and Priesthode the good hais folowed the bad the bad the good The Gospell sais that in Moyses cheare the Scribes Pharises sit if after Moyses followed the wicked scribes and Pharises what priuilege haue our bishops or Popes more than Moises that their successoures shoulde continue in purenesse of religyon and not fall awaye as the Pharises didde Are they better than Moyses â—r where is thys their promise writen in Goddes booke â–ª the gloriynge of this succession is lyke the proude bragges of the Iewes for their genealogies and pety gres saiyng we haue Abraham for oure father but our Sauiour Christ saide ye are of the deuill your father and his workes will ye do So it maye be said to these which crake that they haue Thappostles for their fathers that they haue the Pope their father for his works and doctrine they folowe and not Thapostles As Christ our lord therfore proued the Iewes to be of y â— deuil because they filled his desires and therfore not the children of Abraham so it is easye to see whose children these be whan they folowe the Pope and not Thappostles Succession in doctrine makes theym the sonnes of the Prophetes and Apostles and not sittinge in the same seate nor beynge byshop of the same place There is one of his holy byshoppes that he crakes so much of a litle wiser and subtiller than he in wordes althoughe in sense they agres He sais that in euerye see there hais bene a succession but for example he takes Cantor sais in a litle scrolle that he wrote for the autorytye of the churche and sent it priuely to his frendes to comfort and confirme them with that they shoulde sticke fast thus UUe can recken al the byshops there sins S. Austin that was the first and from him goe to Gregorye byshop of Rome who sent Austin hither and from Gregorye vppe to Peter and so proue that all our religion came from Rome by succession and therefore we must heng on Ro. stil. He sais y e like may be done in euery see and whan it is proued I will beleue it But I am content to stand with him in triall of this If Austin was the first as he sais than Cantorb hais not hadde a continuall succession sins Thappostles time It is since Austin liued a vii C lx yere but since Thapostles it is M. D. lx Howe is there than a continuall succession in Cantorb sins Thapostles time if they wanted bishops the space of viii C. yeare The same reason is against other byshoprickes to and there can not bee proued a succession of their byshops in anye one place of thys Realme since Thapostles And for a succession of agrement in one doctryne relygion and other their doinges they can not find it in Rome neyther afore Gregory nor after Clemens in the booke that goes in his name sais that wyues ought to bee comen whych God forbiddes And here of I thinke the Papists are so bold with other mennes wyues and wyll none of their owne Alexander made holy water as they saye to driue awaye diuels and heale diseases as thoughe it were more holye than Christ himself for the deuill temted him and yet runnes away from their coniured water as they wold make fooles to beleue But what papist was euer so mad to forsake the Phisicions helpe in his sicknes and say he was healed by the Popes holye water If that were true phisicions might put vppe their pipes Pope Pius bade kepe Ester in the full mone what daye in the weke so euer it light on and not alwaies to kepe it on the sonday as we do nowe Marcellinus in persecution sacrificed idols Liberius Felix and Anastasius Popes were Arrians and great heretickes deniynge Chryst to be God equall with his father Pope Leo cut of his hande because a woman kissed it and he felt himselfe some thinge tempted Ioan. i. was send to Themperour as Embassadour from the king of Gâ—thes to counsell him to restore the Churches to Tharrians heretickes Sergius Pope set forthe yearely a piece of a crosse whiche he said was Christs to be worshipt and kissed Gregorye iii. graunted licence to marye hys uncles wyfe plaine against the scripture Zachar i. Pope absolued the Frenche men from obeyinge their king deposed him and confirmed Pipine for their kinge and so did Pope Steuen to Leo. iii. alowed the bloude of Christ at Mantua suche a one as was the swete bloude of Halis here Ioan viii a harlot wearing mannes apparell was made Pope and gote with childe and delyuered as she went in procession solemly Nicholas i. was so proude that he said it was not lawful to reproue the Popes iudgementes Syluester ii and Benet ix gaue themselues to the deuill and offered sacrifice to hym that he woulde make theym Popes and promised after their death wholy to be his they entised women to naughtines with them by witch craft Innocent iii. dispensed with the Emperor Otho to mary his Nese plain contrary to Gods worde Ioan. xxiii denied the soules to lyue after this lyfe the Cardinalles finding no faute with him but the Frenche kinge compelled hym to recante Thys is the goodlye succession that he woulde haue vs to folowe of doctrine in Romyshe Popes written by Platina and suche like no Protestauntes these be the successours and fathers whom he woulde haue vs to be lyke vnto God defende all good folke from all suche doinges saiynges beleuynge liuyng louing or folowing Except god dwel and be tied in cheares seates and places he can not dwell in suche wycked men as these Popes be God dwelles not in houses made wyth mans handes nor in the mighty Prelates of the worlde but he dwelles in the pure mindes and consciences of his elect people of what Estate or degree so euer they be Compare the doings preachinges and troublesom life of Peter Thapostle from time to time with the wicked blasphemyes of these Romyshe prelates and with their lordly idlenes and mark in what thing he is lyke to them or they to him They are no more like than an apple and Oister than canne not he bee their Predecessour nor they his successours If they clame to be Iudas successoures I will not sticke with theym In temporall enheritaunce an euyll man maye succede as ryght heire to a good but in matters of pure religion an heretycke or he that dyffers from the trueth can not be a lawful folower in Goddes Church and defender of the same relygion and trueth from which he is fallen and becomen an enemy Therfore