true Thinges necessary to be beleued are writen onelye in the scriptures so be thinges to be worshipt to be feared as godly or counted holy are taught there onlye Than he that beleues more than the holy Byble teaches or worshyppes feares other Gods than the onely liuing God or does any thing for the seruice of God or countes holye that which is not taught there generallye he is supersticious and the vse of the thynge it selfe is supersticion The Englyshe worde is the harder because we vse the Latin worde supersticion and makes it Englishe But the Greke woorde makes the nature of it and the things afore rehersed playner by much There be ii Greke wordes signifyinge this supersticion Ethelothresceia and deisidaemonia the further word signifies as the interpretacion of it declares all suche relygyous woorshyppinge of God as manne dcuises on hys owne heade and is not taught in the holye Scrypture So sais the glosse Colloss ii whan mannes tradicion is taken for religion than it is supersticion As eyther to worshyppe anye other God than the onelye true liuinge God or to worshyppe the onelye Godde other wayes than he hais appointed vs in his word as with Ladye Psaltars trentals pilgrimages c. And because the chefe part of godly worshippe standes in prayinge to God and callynge on him in our necessities with a stedstast beliefe of hys holye worde and promise He that cals on anye creature but Godde alone for helpe or beleues other doctrine necessary to saluation than Gods boke alone he is well called supersticious The latter word signifies that godly feare in their opinion whiche is due to Godde alone whiche who so euer gyues to anye other creature besyde the true God he is supersticious also As they that to knowe thynges to come wyll counsell wyth spirits or in their sicknes or trouble seke helpe at their hands hang vpon the sterres for lucky or unlucky dates or feare any creature more then the lord creator Al the popes creatures therfore be supersticious puttinge their holines and religion in their â—owles cloisters order inueÌ„ted of men and fearing more to breake the rule of Austin Dominie Benet than of anye Appostle Euangelyste or Chryste hymselfe They also be superstycious that put holinesse in meates dayes times places beades holy water palme crosse pardons S. Agathes letters for burninge houses thorne bushes for lightnings c. Lerne therfore to put difference betwix religion and supersticion and than ye shall easely knowe how we disalow no prayer but the supersticious The Scribes and Pharises prayed at euery corner of the stretes and fasted oft yet our Sauioure Christ rebuked them not condemninge prayer but their misusinge of it So we will euery manne to praye in euery time and place yet supersticion we abhorre in all sortes of menne prayer time and place What wicked blindenes is this than to thinke that bearing prayers written in rolles aboute wyth theym as S. Iohns Gospell the length of our lord the measure of our Lady or other like thei shal die no sodain death â—ot he hanged or yf he be hanged he shall not die There is to manye suche though ye laugh and beleue it not and not hard to shewe them with a wet finger Prayer than is of ii sorts either in begging that that we want or geuing thankes for that which we haue receyued and it is the earnest liftinge vp of a mans minde to God or a familiar and reuerent talke and complainte to oure heauenly father of oure miseries with a â—rauinge of his mercies and trusting tâ— obtayne of his mercye that whiche shall be necessarye or els an humble thankes geuinge for hys liberall benefytes so plenteouslye bestowed on vs vndeserued These stande in depe sighes and groninges wyth a ful consideration of our miserable state and Goddes maiestye in the heart and not in ynke or paper not in hangyng written scrolles about the necke but lamentinge vnfeynedlye oure sinnes from the hart accusinge aud condemninge our selues and beggynge pardon for them not in speakynge a number of woordes wyth the lippes vnconsideratlye be they neuer so holy but with bitter teares weiyng froÌ„ the heart euery syllable that he thinkes or speakes Thus prayed Anna to haue a son i. kin i. so sorowfullye pouringe out her grefes afore God in her mynde that the Priest seinge her lyppes moue and hearynge not her wordes thought she had bene dronken Thus earnestlye called Moyses on Godde in his sorowfull meditacion That the Lorde sayde to him why cries thou so to me and yet we reade not that he spake anye worde at all The other is lyplabour in speakynge much or saying a great number of their owne deuised prayers or elles a charminge thinkinge that in certayne wordes speaking they could make thinges come to passe as they lust These with suche other as popery is ful of we say be supersticious Lastlye be burdens vs with breaking al lawes of the church ciuil canon and the Realme in that we say mariage of Priestes is lawfull This is that which may not be borne this is thought so hanâ—us that Christen men should not suffer it If he were learned he could neuer haue heaped so many lyes together Al writers confesse that the greke churche in the east part of the worlde which is the greater part of christendome neuer forbade their Priestes mariage nor doe at this daye For the west and Latin Churche nowe will I trie a little whether anye suche haue bene borne by lawe or no. Hildebrand commenlye called Gregorye vii who for his deedes might be turned and cald a hell brand was the first that euer brought aboute but with muche a doe that Priestes should not marye and the maried shuld lose eyther their wiues or liuinges but the Priestes of Spane withstode him by their Byshop Some afore attemted it but neuer one coulde compasse it This Pope lyued aboute the conquest v. C. yeare sins and syns the begynnynge of the worlde vnto hys tyme it was not brought to passe There is a great difference in continuaunce of time than that mariage was alowed and a small that they were forbidden In Moyses law it was not forbidden two thousand yeare afore Christ Peter Thapostle and Philip Theuangelist were maried and had daughters Gregory Bishop of Naâ—anâ—um was Byshoppe there as hys father was afore him Polychrates Byshop of Ephesus says that vii of his cosins and auncetours had bene Byshoppes afore him Whan Phileas Bishop of Chinnâ— was ledde to martirdome the greatest reason they had to perswade him to recant was that he woulde haue pitye on his wife Eustathius and his scholers are blamed bicause they despised maried priestes These amonge the Grecians I trust proue that the Church hais had maried Priestes of olde time The. l. Canon of The Appostles says If anye Byshoppe Priest Diacon or any of the Clergye forbeare mariage fleshe and wyne not for that his mynde
whether then was supersticion and ignoraunce or nowe in these dayes Forther where the true word of god is taught the holy ghost does so worke there with that vertue does encrease but as the Prophet sais sicut populus ita Sacerdos as the people be so God sendes them Priestes Apprehenderunt mendacium nolueruÌ„t reuerti the people haue apprehended a lye and will not come backe but trust in liyng Sermons whiche wil not profet them as almighty God says by his Prophet Hiere thinkinge they haue done wel because they haue done these abhominations says God by his Prophet Hieremi so as the Priestes be so be the people blynded in herisie as God sais by his Prophet Esai that their hartes do not vnderstande their eyes do not see their eares be stopped for hearinge the trueth so that this maye well be called the time of supersticion and ignoraunce calling darknes light and light darknes that whiche is euill good and good euill And for the brinning of Paules Church which he speakes of was in time of ciuil warre and not destroyed by thandes of God as it was at this time Whosoeuer reades the Chronicles shal perceyue that and this be not lyke Therfore beware of false Prophetes and Preachers which come with faire wordes in their mouthes of the Gospel but marke the frutes that comes of their preachinge howe they haue set the people in such case that no prayer is vsed no fasting litle almes dedes all liberty vsed What disobedience children be in against their parentes howe vntrusty seruauntes be what swearinge and blaspheming of God is vsed of all people what theft whoredome crafte subtiltye and deceipt these be frutes that come of this newe fanglet doctrine Therefore retourne backe againe to the steppes of good fathers afore vs be not caried away as S. Paule sais with a straunge and diuerse doctrine embrace the religion and faith taught in Christes Churche from time to time continually and frame your liuing accordingly or els Gods vengeance hanges ouer your heades readye sodenly to fall vpon you so sais the Scripture and let this token of brinninge of Paules be an example and token of a greater plage to folow excepte ye amende A CONFVTACION OF AN ADdicion vvyth an Appologye vvritten and east in the stretes of VVest Chester agaynst the causes of burnyug Paules Church in London vvhych causes the reuerend Byshop of Duresme declared at Paules Crosse â— Iunij 1561. OUr Sauiour Christ whan the Deuill spake the truth plainly did not confute or gayne saye it but whan he did it frowardly Christ rebuked hym sharpelye As whan the deuill said Iesus of Nazareth what haue we to do with thee art thou comen to destroy vs I knowe that thou art the holy one of god He did not refuse nor denye that truth which he spake but whan the deuill tempted him to throw himself down from the Pinacle of the Temple be rebuked him quickly bicause he alledged y e true scripture maliciously So it is not sufficient to do a good dede barely or speake the trueth only except it be done rightly with such circumstances as be necessarily required to make it good as that it be from the hart and for Goddes cause willingly c. In like maner where this scauenger sweping the stretes with his bookes as a fitteÌ„ brome and officer therto hais spoken the truth not trulye bicause it is for an euil purpose and frowardly I shal passe ouer it with silence but where he followes his maister the father of lies in falsifiyng the trueth or racking the Scripture subtilly I shal by gods grace let the world see his iugling and by truth trulye vttered disclose his shameles lyinge The firste examples that he bringes declaring how god does iustlye plague the obstinate sinners that will not repent after manye warninges giuen are true all but being alledged to bring vs backe to Poperye and for another purpose then God oure Lorde hais taught them they be craftelye misused and ye see whose fotesteppes be folowed And as he vses theym to perswade vs to supersticion so they maye and ought to be vsed specially for maintainynge true religion The Rhetoricians teach that suche kinde of beginninges as maye be applied to two contrary partes are fauty Therefore seinge I maye vse the selfe same reasons and woordes that he haâ—s from the beginning hitherto to train vs to loue and embrase oure godlye refourmed religion he can not muche crake of his wyselye placed examples or reasons But I wyll not stycke wyth hym in suche small poyntes as these although they be fautes but I wil ioine with him in matters of weight and those thefe pointes of religion whiche he hais touched and we differ from him and hys sort in them Committinge the rule and gouernement of hys Church to the Byshops c. THe first is concerning thautority and gouernment geuen to Bishops ouer Gods Church wherin his wordes are not so vntrue as they conteyne a false doctryne and meaning in them Yf ye thinke that I to boldly enter to iudge his meaning confer these wordes with such as folowe in his owne writing wherin vntruly he claimes those priuileges to his Bishops whiche neyther he nor they are able to iustifie and there at large ye shall easlye perceiue what he meanes by these fewe woordes here But I will followe him where awaye he leades me and because he does here but briefly touche it I shall likewise shortly passe ouer it and more throughly search it where he does more at large presse it In the beginninge of their late reuyued tyrannye and afore they had obtained their long desired autoritie to ragne ouer Kinges and Princes it was my chaunce to talke with one of their stoutest Champions and of those that he calles the godly Bishops in prison Among sundry thinges that were to be redressed in talke as he thoughte he toke this selfe same matter first and said it was not fitte for any temporal officer to sit as iudge on any Priest or spiritual manne specially in any spirituall matter For the same cause began Tho. Beket to rebell against his Prince not sufferinge his Priestes to be punyshed for their murthers roberyes and now like good childer they followe his steppes I asked whye for the lawes were then as they be nowe and both verye well that Iustyces in their Sessyons and Assises might and shoulde enquire who than offended the ciuill lawes and the order of religion establyshed whether he were Priest or other he aunswered that in the xx of the Actes of Thappostles it was plaine that God had set the Bishops to gouerne the Churche I saide that was another kind of gouernment that Saint Paule there grauntes to Byshops and differs from that which kinges or Princes claime and ought to haue No sais he marke the woordes and it is ad regendum Ecclesiam regere regum est therefore Byshops haue
crossinges blessinges blowinges knockinges knelinges bowinges liftinges sighinges houstinges tournynges and halfe turninges mockinges mowings slepynges and apyshe playinges softe whisperyngs and loud speakinges haue we to consecrate our owne deuises with all or it can be getten done Morcouer if Saint Iames should haue vsed our latin canon and priuitye of the Masse as they terme it in hys consecration or any such like he shoulde haue prayed to hym selfe and worshipped himselfe beynge alyue whyche were a greate absurdite to graunt For the latin canon and preuity of the Masse is full of praying to Saintes and names them particularly amoÌ„g whom Saint Iames is one himselfe Than Sainct Iames vsynge the Latiâ— Masse as they say he did he shoulde hauâ— prayed to himselfe and worshipped him selfe beinge aliue which I thinke whan they aduise themselues better they will not graunt to be true nor meete to be done and wyth suche wicked foolyshnes I trust they wyll not burden Saint Iames withal Furthermore it skils much what language Saint Iames vsed for our holy Byshops think it not mete that their holy relyques shoulde be vttered in our Englyshe tunge Saint Paule sais be had rather speake fiue wordes that he vnderstandes and to teache other than tenne thousande in a straunge tongue oure Prelates saye nay None will prepare himselfe to warre eâ—cept he vnderstand what the trumpet blowes no more can any learne his duty to God if he vnderstand not the thinge that is taught and the language Oure Prelates sayes that blinde ignoraunce is the mother of deuocion but Christ sayes ye erre because ye know not the Scripture Than ignoraunce is the cause of errour By like God eyther vnderstandes not Englyshe or els he is partiall and loues not oure Englyshe tounge so well as the latin and yet to speake or vnderstande dyuers languages is the gifte of the bolye ghost Surelye if the holye ghost geue the grace to speake and vnderstande dyuers languages God can not bate them that vse anye of theim nor disalowe the giftes of the holy ghost in any man We rede for they be tourned into latin and printed that other Countries haue vsed of olde tinie and yet do at this day their owne language in ministring the lordes supper Why than may not England do the same What faute haue we made more than other Chrisostomes order of the Communion Basils and that which beares the name of Saint Iames were written in the Greke whiche the people vnderstoode and aunswered in the same language The Sirians Athiopians Armenians Moscouites and the dominion of Prestor Ioan doe at this day and euer did vse their owne language whan they ministred and out of them are turned latin that easily it may be sene how we differ The good Christian Emperor Iustinian commaundes plainelye in hys ciuill lawes Nouell constitut 124. and. 126. that all thynges shoulde bee done in the Churches in those languages whyche were knowen in the Countries and also that the wordes of baptisme and the lordes supper shoulde bee spoken in a loude voyce that thereby the deuotion of the hearers might be stirred vp which al althoughe they were written a thousande yeares sins our holy Papistes deny and saye it was neuer done nor ought to be done nor that Princes haue anye suche autoritye to commaunde or medell in Pope Pius the seconde beares witnesse that the Sclauons whan they made sute to minister in their owne tunge and the Pope made curtsie to graunt it a voyce was hearde from heauen that euery spirite and language shoulde prayse God and so it was graunted them to vse their owne language The Popyshe kinde of mariage althoughe the rest was latin yet the best part was English I N. take thee N. to my wedded wife c. I N. take thee N. to my wedded husbaÌ„d c. If this was well why not the rest also Yf in making promises we vse that language whiche we vnderstand why shoulde we not do it to vnderstand what God commaundes vs Is a promise to man more to be considered than that which is made to God Yf these thinges shoulde be denied they be in Print that euerye man may reade and therefore I wil not stand longe in rehearsinge of theym Are these tongues more holye than oures that the holye misteryes maye bee vsed in theym and not in oures I leaue oute the Boemians and Waldenses which haue â—sed to communicate in their owne language many though not al these C C C yeres The Germans the Italians and the French I passe ouer because it is not olde But these Countries they wil say are in the East parte of the worlde and partes of the Greke Churche whiche neuer was subiecte to their holye father the Pope and in these thinges they doe erre but the west Church worshippinge the Pope would neuer suffer anye suche thing In thus sayinge they proue the Pope to be worse than the Turke Presster Ioan the Sophi or anye Heathen Prince that will not suffer Gods people to worship their God in their owne language as they doe It is great maruaile to me why oure holye Prelates will not haue the people to praye in Englishe seing the common rude sort and altogether vnlearned in all the farre Northe partes of the Realme euen the borders haue euer vsed the lordes prayer the articles of our faith and tenne commaundementes and yet do in Englysh meter differing nothing from the true sense of the scripture They neuer learned them in latin and can not nor wil not learne that they vnderstand not Surelye Gods wisedome in their rude simplicitye does confound these proude Prelates wicked Poperye Yet is there remaining one of y e foulest lyes that is commenlye red or writen in the Popes testament the decrees wheron they bylde their faith whiche if thys proctour and all his partakers can proue to be true I will saye with theym It is writen de consecra distincto i. ca. Iacobus that Saint Iames y â— brother of our lord Bysshop of Ierusalem and Eusebius Bysshop of Cesaria made their masse If this haue any likenes of a truth in it let the world iudge Saint Iames was Bysshop of Ierusalem and there liued continually not wandringe into other countryes as other Apostles didde but there suffered martirdome beynge throwne downe from the pynacle of the Temple where a Fuller smote oute his braines with a clubbe In Ierusalem then their naturall speache was Hebrewe and the prayers that they vsed in the Temple were onelye the Scriptures and in the Hebrew tounge as the Iewes do to this day in their Synagoges wherein they proue themselues better than y â— Papists which in their Churches haue few praiers of the Scripture but manye foolishe ones deuised of their own braine and in a language that the people vnderstande not Therefore whan they haue proued that the Latin toung was vsed in Ierusalem or that Sainct Iames prayed in Latin although I doubt not but he had the gift
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
the Scripture than any that euer they haue receyued from the Pope If we had not this faith spoken of to the Ebrewes we durst not so boldlye come to the throne of grace wythoute makynge anye moe medyatoures than one onelye Iesus Chryst Where as they in makynge so manye meanes and intercessoures for thē as though God were a cruel iudge and not a mercifull father declare them selues to want this faith in that they dare not so boldly come to the throne of grace without suche spokes men as we vse none for faith onely makes vs bolde to come into Gods presence and begge of his grace But accordinge to their desire let vs searche oute the olde waye whiche is good that we maye walke in it The faith of a Christian manne is generallye conteined in the Crede and particularly declared in the scripture at large and whether we kepe that better then they let wise men iudge We do esteame these articles of the Christian faith so much with the Lordes prayer and the tenne commaundements of almightye God that by commen order it is appoynted and good ministers practise it that Children shall learne theim not in a tonge that they vnderstand not as the Pope would haue theim but in their mother tong w e such a short declaratiō on it by a Catechisme that now a yong child of a ten year old can tel more of his duty towarde God and manne than an olde manne of their bringinge vp can doe of lx or lxxx yeare olde all the canonycall Scryptures we do so renerently receiue and faithfully beleue that we stande in contention with the Papistes that nothing is to be beleued as necessary to saluation but onely the old testament and the new where their faith is neuer certayne but whan it pleases the Pope or his Councell to make theym a newe artycle of their faith or condemne or chaunge any that they haue they receiue it willingly beleue it faithfully and folow it earnestlye with fire and fagor It is not longe sins that by commen autoritye where oure Creede hais but xii articles they added vi mo articles and with no lesse daunger of wythstandynge theym than of life This six stringed whippe did vere Gods people sore vnto God of his vndeserued mercy prouided a remedye And where they thincke no faith nor religion to be good alowed or receiued but that whiche is confirmed by generall counsels or written by the doctors for that I say their religious supersticion cannot be proued by general counsell nor Doctour as the reuerend Bysshop of Sarum laies against D. Coole But so farre as eyther generall counsel or the Doctoures writinges doe agree with the body of the holy scriptures we do not onelye reuerentlye and willingly receiue them but diligently so farre furth as we maye practise theym They crake much of the autoritye of a generall counsel and bleare the peoples eies with so glorious a name and also with the reuerende name of the fathers Doctoures and auncientye where in deede they make more for vs than theym If they considert what Gerson and Panormitanus write which were auncient fathers and not new protestants and were at the counsel of Basil where it was disputed what autoritye a counsell hais they woulde not so stifly sticke to so weake a staffe we must rather beleue one symple lay manne saye they alledginge the scripture than the hole counsell to the contrarye De Elect. Ca. significasti This thinge was well proued true in the greate Nicene councell where manye would haue forbidden Priestes mariage and onelye Paphnutius beinge vnmaried and alledginge the Scriptures which alow mariage in all menne did stoppe it Gregory Nazainzene sais that he neuer see good ende of a counsell They alledge muche generall Counselles whan in dede very fewe of them be generall If it be but a prouinciall Counsell they themselues graunt that it maye erre Nowe than looke bow manye maye be called or are called generall in their owne bookes and ye shall fynde verye fewe Take heede therefore of these Fores ye that will not bee deceyued whan they alledge a Counsell and trye euen by their owne booke of counselles whither it bee generall or no Ye shall fynde that euerye tenth that they alledge is not generall than beynge a particuler and prouinciall they geue vs leaue to deny it and so they condemne their owne doinge whan they alledge nothinge but prouinciall Counselles There is no Crede made at anye generall counselles nor Athanasius Crede but we willingly embrase it receyue it and beleue it Seinge than we openly professe and teache all thynges conteined in the holye Scriptures and all the artycles of anye Crede determined in generall Counsell or written by Athanasius or anye Catholycke father howe can it bee that we be oute of the fayth and howe canne it be but thys sclaunderous Proctour of the Pope hays blasphemed Godde belyed hys Minysters Gods people ▪ and his truth Thus much I haue spoken particularlye to purge vs from his liynge lyppes where he speakes generallye naminge ▪ nothinge but meaninge all that we should forsake both faith and religion and deuyse a newe one of oure owne where they themselues are gilty in this as more plainly shall appeare This shalbe sufficient I trust to them that will be satisfied to declare that we be not oute of the faith seinge we professe our faith now to trie whether we be fallen from the olde wayes of holye fathers and whether auncient recordes do testifie this maner of Church seruice to be godly and haue bene heard tell of afore Luthers time and whether it be elder than theirs I am content to wine with him in triall thereof I trust they will be content to call Moyses Dauid and the Prophetes auncient fathers whye than looke what order of prayer was in the Tabernacle of god and Salomons temple in their time and see whether it go nerer our seruice or the Popes Portuis Rede Dauids Psalme and marke howe manye of theym haue their title directed to the Chauntor or chefe singer and plaier on thinstrumentes to Asaph Hemā Dithum c. to be songe in the Temple and ye shall finde a great sorte suche Rede the xxv chap. of the first booke of the Chronicles and there it appeares whom Dauid appointes to be singers of the Psalmes in the Temple with their posteritye Rede the xiii Chap. of the art of Thapostles and there it appeares that the lawe and the Prophetes were redde in the temple euerye Sabboth daye for their seruyce with a Sermon After the reading sais Saint Luke of the lawe and the Prophetes the rulers of the Synagoge sent to Paule and Barnabas saiyng ye men and brether if ye haue any exhortacion to the people speake Againe in the. xv Chap. he sais Moyses hais of old time them that preache him in euery citye in the Sinagoges where he is red euery Sabboth daye Marke what prayers or kinde of seruice as
we terme it Saint Luke sais here was than vsed in the temple of Salomon the lawe and the Prophetes he sais were redde In the Ebrewe bible appeares the diuision in the bookes of Moyses howe farre was redde wekely and monethly So that as they had than the law and the Prophetes redde in their Temple for their commen prayer and seruice so haue we nowe the Psalter of Dauid monethly red ouer â–ª and one Chapter of the olde testament and another of the newe red dailye in oure Churches in oure owne tonge as they had than in theirs The new testament was not than written so that it coulde not be redde but as the newe Testament nowe does more plainlye sette oute to vs the office and mediation of oure Sauioure Christe so did than the Prophetes more plainlye speake of the cominge of Chryste than the lawe of Moyses didde signifie him And therefore was orderlye redde with Moyses the lawe as a fuller declarer thereof so that in effect our Church seruice disagrees not from theirs in this readinge together of the olde testament and the new in our commen prayer as they redde the lawe and the Prophets together this order is three thousande yeare old whan they haue proued their popishe Portuis to be much aboue iii. C. yeare olde than they maye begin to trie auncientye Their Mattins and Euensâ—nge are appointed theym out of their Portuis and whan any old record of autority teaches them that so manye false miracles fained lies and tales as be there written with seruynge suche saintes as no scripture does alow nor good Historye makes Mentyon of but onely the Popes kalender and his scholers were vsed in the Churche for commen prayer and Goddes seruice than let theym crake of the blessed Fathers steppes that they followe Lette theym trye their aunciente Portuis of Sarum Yorkes vse Bangor or the greate diuersytye of Freers Munkes Channons Nunnes whiche for euerye order of theym hadde their diuers sortes of Mattins and Euensonge and if they be proued iii. hundred yeare olde they haue muche to reioyse in and yet farre short of iii. thousand But of al other Blasphemies the Psalter of Brigit where euery worde and prayer that Dauid names God in is turned to oure Ladye is moste horryble to peruert the scripture to mans fantasy Pope Paule the. iii. but. xx yeare agoe was so ashamed of his Portuis that he printed a newe one putting out many of the blasphemous lies that were in the olde yet this Popish pricker thinkes all in it to be so good that it can not nor shuld not be amended The English Priests Portuis and order of seruyce that he crakes so muche of for auncyentye is full of memoryes daylye and seruyce of Thomas Becket twyse in the yeare aud yet it is not longe sins he was bisshoppe of Canterburye he lyued vnder Kynge Henrye the seconde foure hundreth yeare sins The feast of Corpus Christi and the Seruyce of that daye was inuented by Pope Urbane the. iiii scarce CCC yere sins The feast of the visitacion of our ladye commenly called the newe founde Lady day and the seruice for that daye is not CC. yeare olde and decreed by Pope Urbane the syxt What auncientye than is theyr Portuis and masse booke of whiche receyued these solemne feastes and their seruyce of so late yeres â–ª and yet he would â—ake menne beleue that it hais bene from the begining and that olde recordes make mention of them Many such other may be found in their Popish seruice wherby it may easely be sene how falslye he bragges of their auncienty The auncienst beginning of their Portuis of Sarum was vnder Willyam Conquerour not v. C. yeare sins by Osmundus the second Byshop of Sarum as Polychro writes lib. vii ca. iii. but it hais bene encreased sins with many a lowde lye as though they shuld striue who should tell the greatest for the best game oure seruice hais nothing in it but it is writen in Goddes booke the holye Byble where no lie can be founde sauing Te â–ª deum and a fewe Collettes or prayers which although they be not conteined in the scripture yet differing in wordes they agree in sense and meaning with the articles of the faith and the hole bodye of the scripture Their Portuis and missall hais manye vntrue fables and fained miracles for their lessons written neyther in the scripture olde hiâ—â—orye nor auncient recorde of autoritye manye inuocations of suche as bee no Saints and wickedly callyng on saintes of their owne makynge in stede of the liuinge God as Thomas Becket and many Popes some charmes as S. Agathes letters for burning of houses some witchcraftes as holye waâ—er for castinge out deuils holy breade in stede of the Communion ringinge the halowed belle in greate tempestes or lightninges and all in an vnknowen tonge contrary to Goddes commaundement yet craftely deuised to deceyue the people least in hearynge theym in their owne tonge and prouynge them false they woulde laughe theym to scorne Dusegisus lib. i. ca. rix and lâ—â—vi wrytes that Charles the great Emperoure decreed that nothinge shoulde be redde in the Churches but onely the Scriptures nor anye thinge taught but out of the Scriptures but none is so ignoraunt but he sees the Popishe seruice and doctrine to agre litle with y e scriptures and oures to conteine nothinge els but the scriptures Nowe compare these together and iudge whither that be the elder and more to be alowed that hais nothing in it but y â— scripture it self and that whiche is drawen onte of it or that which is deuised of mannes branes alone beside and contrarye to Goddes word Is that new fangled and schismaticall that conteines nothynge but the doctrine of the Prophetes and Apostles and is that auncient that can not be proued good at all This text of â—â—re that biddes theym search out the olde waye and walke in it does not meane all olde wayes but he sais search of the olde wayes whiche of theym is good and walke in it as thoughe he shoulde saye all olde wayes are not good If all olde wayes were good he would not bid trie which were good therefore it is not inough to haue it old but to haue it good also and than to cleaue to it If bare wordes would serue there is manifest saiynges for the contrarye Ezech. sais xx Ca. walke not in the commaundementes of youre fathers nor kepe not their iudgementes I might as well beat in this text as he the other and of like strength therefore it is not sufficient to saye it is old or to folow fathers but to try that it be good and that godly fathers vsed it and than be bolde to folowe it Euill hais bene To the lorde and his frende waâ—eram by the grace of Godde the worshyppefull Byshoppe of Nicemburge Anselme the seruant of Cantorb Church greting c. YOur worship complaynes of the sacramentes of the Church that they are
for so many dayes fastinge God shall rewarde hym with suche worldly blessinges as please him to appoint In Flaunders euerye saturdaye betwixt Christmas and Candelmas they eate flesh for ioy and haue pardon for it bicause our Ladye laye so longe in child bedde saye they we here may not eat so the Pope is not so good to vs yet surely it were as good reason that we should eat fleshe with them all that while that our lady lay in child bed as that we shuld beare our candel at her churchinge at Candelmas with theym as they doe It is seldome sene that men offer candels at womens churchinges sauinge at oure ladies but reason it is that she haue some preferrement if the Pope woulde be so good maister to vs as let vs fleshe with theym Euery one euen by the Popes lawe is not bounde to faste as children olde folkes women with child pilgrimes poore prisoners labouringe or iorneynge menne and by the consent of the Phisicion and gostlye father euen in the midst of blynd Poperye all sicke persons might eat fleshe at all times And those that be bounde to fast maye bee dispensed with for a litle money That is good holinesse that is bought for so litle money Our sauioure christ seing the Pharases offended with eating meat said to them That which enters in at the mouthe defiles not the manne and whan they woulde not be so satisfied he saide let them alone they be blinde and guides of the blind So surely to such obstinate blinde Papistes as will not learne the fredome of conscience taught in the Scriptures and serue the lorde in singlenes of hart but put their hole deuocion in outward obseruation of mans traditions it maye well be saide lette theym alone they be blinde and guides of the blynde It is the weake conscience that is to be born with as Saint Paul teaches sayinge I had rather neuer eat flesh than offend my brother and not the obstinate wilfull blindnesse of the supersticious that maye learne and will not Whan he hais proued that the protestantes vpon their wilfull lustes and not for such necessary considerations as is here rehersed haue contemptuouslye broken the fasting dayes appointed by commen order he may well rebuke them but there be to manye witnes whiche haue heard manye of them sundry times oute of the solemst places and pulpites in y e realme teache the contrarye therefore none can beleue these hys liynge woordes to be true Breakinge thy faste standes not so muche in eatynge anye kinde of meat as in the quantitye of it or doynge it with contempt of the higher powers and commen order appoynted or elles in offending the weake conscience whiche hais not learned his libertye geuen by god in his holy worde Where he castes in our teeth the breakinge of lent as though that were commaunded by Goddes owne mouth and shoulde be obserued without all excuse they that lust shall see how great diuersities of fastinge Lent haue bene in olde time before and than iudge whither this their one kinde of fastinge Lent be so necssarye Socrat. lib. v. ca. xxii of his ecclesiastical history writes of the diuersites of sundry thinges in the church as kepinge of Easter baptising mariage and the Communion c. Amonge whiche he touches the diuersity of lent fast and sais that the Romanes fasted iii. whole Wekes afore Easter excepte Satturdaye and Sondaye some Grecians fast vi Wekes some begynne vii Wekes afore and fast but. xv dayes in that space and those not all together They differed also in meates for some woulde eate nothing that had life some woulde eate no liuelye thinge but fish some woulde eat both fishe and fowle other forbeare Beryes and Egges other forbeare all thyngs saue dry bread and other wold not eat that some wold not eate afore the. ix houre but than woulde fede of diuers meates Some at one houre of the daye some at another c. If all these christian men serued God and yet hadde such dyuersites of fastynge their Lente why shoulde they be counted euill menne that do no worse than they dydde or swarue but a littel from thys theyr vsed Lent fast Is this so well that nothinge is well but this And bicause they sticke so muche to the Ro. Church note that he sais the Romanes fasted but. iii. wekes why should we than fast sir or how hais Rochaunged this olde custome or maye it be chaunged If it maye not why haue they done it and if it maye why blame they them that do it Polychronic lib. v â—a ir writes that Pope Gregory the. i. ordeined fastinge of all Lent who liued vi C. yeare after Christ than it lackes much of their autoritye and auncientye that they crake so muche of We reade that our Sauiour Christ eate fleshe at his last supper on mauÌ„dy thursday whiche day of all in lent is one of the holyest if Christ than fasted Lent I speake not this because I woulde haue menne to breake the commen appointed order of fastinge without lawefull cause but that I woulde euery man should know the libertye of consciens that Christe hais geuen and taught vs in his word Let euerye manne obey the ordinaunce of the rulers whiche commaunde not anye thinge contrarye to God and let them knowe also the fredom of conscience that they be not boundmen to the creatures which God of loue hais made to serue and not to rule vs. Surelye these people were christened and holye members of the church of christ and yet so shamelesly he crakes so muche of the whole church to maintein their doings Spiridion Byshoppe of a towne in Cyprus whan his fryende came to him on the fasting daye after dinner bade his daughter Irene dresse a piece of bacon because he hadde no other meate in the house naye sais the manne I am a christen man I eat no fleshe on the fastinge daye why sais Spiridion because thou art a christen manne thou shoulde eate O worthy lesson teaching both the mariage of Byshops and also libertye of meates Thirdlye where he belies vs saiynge that we call praier supersticion reade the bookes of prayers whiche the protestauntes haue made the order that they teach to pray in marke their praiers openly in their sermons with what seruent zeale it is done and iudge than how falsly he misreportes them But if he meane the praiers of munks Freers Bunnes c. we will not greatlye sticke to graunte them to be so in dede and good reasons we haue out of their owne â—oâ—tours why to say so Saint ThoÌ„ in his scdaÌ„ scde quest xcii writes that it is supersticion whan a manne is to holye As whan he is so Pope holy that he beleues thinges not to be beleued feares thinges not to be feared worships thinges not to be worshipped or does thinges as holy which be not holy in dede Conferre these sayinges with munkish prayers and suche like and see whether we saye
the xxxii yeare of king Henrye the first Of this kinred came that goodlye impe Tho. Beket In the yeare M. C. xxxvii and the first yeare of kynge Steuen began a fire at London bridge and burned all the Citye and Churche of Paules vnto ye come out at Temple barre to Saint Clementes church whiche was than called the Danes churche In the yeare M. iii. lxxxii and the xxi daye of Maye with a greate earth quake through the Realme the crosse in Paules Church yard was ouerthrowen in the. vi yere of Richard the. ii To the bylding of that crosse againe Willyam than Byshoppe of Cantorb gathered greate summes of money and enriched him selfe And because menne should be more willinge and liberal to giue he the rest of such holy Byshops graunted manye dayes of pardon to theym that would frely geue money to the bilding of that crosse again Cantor grauÌ„ted xl days London Ely Bathe Chichester Carleil LaÌ„daff Bangor euery one xl dayes the summe in all iii. C. rr dayes of pardon but not one dodkin of money came out of their purse All which thinges and more the Deane of Paules declared wel at the crosse out of the recordes of their church and Citye iii. yeare afore Lanfranc was made Byshoppe of Cantorb as Legenda sanctorum writes the hole city of Cantor almost and Christs church there was burned vp with fire in the beginninge of Willyam conquerours days Polychr tels lib. vii ca. iiii that a great piece of London and Paules Churche with the principall Cities of Englande were burned Ca. vii he sais a whirle winde threw downe a. C. houses in London and many churches also lib. viii ca. i. Basil a great Citie with many towres fel with earthquake in Edward the. iii. days and in Naples xl thousande were killed Ca. xâ—viii on Candelmas euen in mid winter Paules steple was burned wyth lyghtninge in the tyme of Henrye vi Ca. xxii the church of DurraÌ„ likewise about xl yere sins w t many other like But why shuld I stand to proue that which euerye man knowes to be true if he be of any lerning knowledge as thoughe it were a doubt or straunge thing What great town or church can ye recken within the realme or w tout almost that hais not sufferd the lyke why shuld we thaÌ„ meruail of this cal to remembrans y e late dais of popery here w e vs not vii yere sins see what horrible stormes thunders and lightninges was here by Notingam where houses Churches belles woodes and loden cartes were ouerthrowen and caried awaye But he sais these chaunced some in time of Ciuill warre and not all with fire from heauen What than what helpes that his case all were in the time of poperye and many mo like And thoughe all these were not wyth fire from heauen yet it is as great a token of Goddes anger as well as the other or more Sais not Dauid Fire haile snowe yse and windy stormes do his coÌ„maundement If they do his commaundement than the one is his doing aswell as the other Does not god rule the earth as well as the heauen These fires from heauen chaunce more seldom than the other and therefore more fearfull whan they come yet these on earth obey his word as well as the other and are not done withoute him And not without a cause it maye be a token of gods greater anger to punish vs rather with those thinges that be daily among vs and were ordeyned to serue vs for our helth than to corect vs with those that fall so seldome and are made to feare vs and declare Gods great fearefull maiestie But this greues him to call that the time of supersticion ignoraunce whan God was serued night and daye so deuoutly as he thinkes and euery one liued quietly without reasoning of y e scripture and beleued what so euer the pope sent them serued god after their owne diuise not as god himselfe taught the so that the belly were ful al was wel thoughe they maintained ideli lubbers which was no more almes afore god thaÌ„ their praitinge was praying For their munkishe night prayer how vain lippe labour it was and mumbled vp of an vnlearned sort I said inough afore and declared how farre it differed from true prayer but this is that maye not be borne whan the people haue the scripture in their owne tonge for than they are able to tell the Priestes their dutye and correcte their supersticious Idolatry It skilles not muche thoughe the Papistes would haue the people to liue in blyndnesse still for in that the Pope and the Turke agrees well that their people shalbe vnlerned and vnderstand nothing but what so euer it pleases the Priestes to teach them which is neither much nor good but God in his word the auncient fathers in their writinges do teache christian people otherwaies Dauid sais the father shoulde declare his truth to their children Moyses sais Aske thy father and he will tel thee demaunde of the elders and they will declare vnto thee Paul sais wiues if they woulde know any thing let them aske their husbandes at home If fathers must teache their children and children learne of their fathers and wyues of their husbandes howe shoulde eyther party be ignoraunt Ierom. sais men are wont women are wont and Munkes are wont to striue amonge themselues who should learne most scriptures and thinks them best that learnes most but he learned most that does most Chriso in his xxxi Homily on S. Ioan rebukes the people that were so vnwillinge to learne the scriptures seing the woman of Samaria of whom there he writes was so desirous that at home in their houses they hadde Tables and Chesses rather than bookes and if they had anye bookes they were not occupied c. In his ii Homilie on Matth. In declaringe howe the scriptures refresh the minde as a holesome aer does the bodye he moues them to the readinge of it and rebukes theym that saye it belonges to munkes and Priestes to read it and studie it and not to the people Thus in corners these ennemyes of god and hys woorde woulde drawe the people from their saluation and woulde make them beleue that it were not their duty to learne What blindnes is this to thinke ignoraunce better than learninge and blindnes than sight Saint Paul sais the Gospel of God is the power of god to saue them that beleue Saint Ia. sais the worde of god is able to saue oure soules Than surelye those theues that woulde robbe Gods people of Gods worde woulde robbe theym of their saluation by christ and sell theym such filthye salues as the Pope woulde heale his scabbed shepe withall whiche stinkes in Gods sight Christ oure lorde sais if the blinde leade the blinde bothe fall into the ditch than it is not inough to saye Sir Iohn our Priest taught me thus For
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