thei do now thus reiect and cast of Christian Princes from knowing of the cause and from their meetinges Well thus doinge they wiselye and warelye prouide for them selues and for their kingedome whiche otherwise they see is like shortly to come to naught For if so be they whom God hath placed in greatest dignitie didde see and perceiue these mennes practises howe Christes commaundementes be despised by them how the light of the Gospell is darkened and quenched out by them how themselues also be subtilly begiled and mocked and vnwares be deluded by them the way to y e kingedom of heaueÌ„ stopped vp before them no doubt they would neuer so quietlye suffer them selues neyther to be disdaigned after suche a prowde sorte nor so dispitefully to be scorned and abused by them But nowe through their own lacke of vnderstanding through their owne blyndenesse these menne haue them fast yoked â–ª and in their daunger We truely for our parts as we haue sayd haue don nothing in altering Religion either vpon rashenes or arrogantie nor nothing but with good leasure and great consideration Neyther had we euer intended to do it except both the manifeste and most assured will of God opened to vs in his holy scriptures and the regarde of our owne saluation had euen constreyned vs there vnto For though wee haue departed from that Churche which these menne call catholique and by that meanes gett vs enuy amongest them that want skill to iudge yet is this ynough for vs and it ought to be ynough for euery wise and good man and one that maketh accoumpte of euerlasting lyfe that we haue gon from that Church whiche had power to erre whiche Christ who cannot erre tolde so long before it should erre and which we our selues did euidently see with our eyes to haue gon both from y e holy Fathers and from the Apostles and from Christ his own selfe from the primatiue catholique churche and wee are come as nere as we possibly could to the Church of the Apostles and of the old catholique Byshops and Fathers whiche Churche we knowe hath hetherunto ben sounde and perfite and as Tertullian termeth it a pure virgine spotted as yet with no Idolatrie nor with any foule or shamefull faulte and haue directed according to their customes and ordinaunces not onely our doctrine but also the Sacraments the fourme of common prayer And as we knowe both Christe hym selfe and all good men here to fore haue don we haue called home againe to the originall and first foundation that Religion which hath ben fowly forslowed vtterly corrupted by these men For wee thought it mere thence to take y e paterne of reforminge Religion from whence the ground of Religion was first taken Bycause this one reasone as saythe the most auncient Father Tertullian hath great force againste all Heresies Looke what soeuer was first that is trew and what soeuer is latter that is corrupt Ireneus oftentimes appealed to y e oldest Churchs which had ben nerest to Christes time and which it was hard to beleue had erred But whye at this daye is not the same respect and consideratioÌ„ had Whye returne wee not to the paterne of the ould Churches whye maye not we heare at this time amongst vs y e same saiing which was opeÌ„ly pronounced in times past in the Councel at Nice by so many Byshopes and Catholique Fathers and nobody once speakyng againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye hould still the old customes When Eldras went about to repayre the ruynes of the Temple of God he sent not to Ephesus although the moste beautifull and gorgious Temple of Diana was there and when he purposed to restore y e Sacrifices and ceremonies of God he send not to Rome although peraduenture he had hearde in that place were the solemne Sacrifices called Hecatombae and other called Solitaurilâ—a lectisternia and SupplicatioÌ„s and Numa Pompilius ceremoniall bokes he thought it ynoughe for hym to set before his eyes to folow the paterne of the old Temple which Salomon at the beginning builded accordyng as God had appoincted hym and also those olde customes and Ceremonies whiche God hymselfe had writen out by special words for Moses The Prophet Aggeus after the TeÌ„ple was repaired againe by Esdras and the people mighte thinke they had a very iuste cause to reioyce on their own behalfe for so great a benefit receiued of almightie God yet made he them al burst out in teares bycause that they whyche were yet aliue and had sene the former building of the Temple before the Babylonians destroyed it called to mynde how far of it was yet from that beautie and excellencie whiche it had in the olde times past before For theÌ„ in deed would they haue thought y e Temple worthely repaired yf it had aunswered to the auncient paterne and to the maiestie of the first Temple Paul bycause he wold amende the abuse of the Lordes supper which y e Corinthians euen then begonne to corrupte he sett before them Christes institution to folow sayng I haue deliuered vnto you y e which I firste receiued of the Lord. And when Christ dyd confute the errour of the Pharisees Ye must saith he retorne to the first beginning for froÌ„ the beginning yt was not thus And when he founde great faulte with y e preists for their vncleanes of lyfe and couetousnes and woulde clense the Temple from al euil abuses This house saith he at y e first beginning was a house of praier wherin all the people myght deuoutely and sincerely praye together and so were your partes to vse it nowe also at this daye For it was not builded to thende it should be a denne of theues Likewise al the good and commendable Princes mentioned of in the Scriptures were praised specially by those wordes that they had walked in the wayes of their Father Dauid That is bycause they had retorned to the first and originall foundation and had restored Religion euen to the perfection wherin Dauid left it And therfore wheÌ„ we likewise sawe all thing es were quite trodden vnder foote of these men and that nothing remained in the Temple of God but piteful spoyles and decayes we reckened it the wisest and the safest waye to sett before our eyes those Churches which we knew for a suerty that they neuer had erred nor neuer had priuate Masse nor prayers in straynge and Barbarous language nor this corrupting of Sacramentes and other toyes And forsomuche as our desire was to haue the Temple of the Lord restored a new we would seke no other foundatioÌ„ then the same which we knew was long agone layde by the Apostles that is to wyte our sauiour Iesu Christ. And forsomuch as we heard God hym selfe speaking vnto vs in his word and sawe also the notable Examples of the oulde and primatiue Churche againe how vncertaine a mater it was to wait for a generall Coucell and that the successe therof
An Apologie or answere in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same Londini Anno Domini M. D. LXIIII. To the right honorable learned and vertuous Ladie A. B M. C. wisheth from God grace honoure and felicitie MADAME ACCORDING to your request I haue pâ—rused your studious labour of traÌ„slatioÌ„ profitably imploied in a right coÌ„mendable work Whereof for that it liked you to make me a Iudge and for that the thinge it selfe hath singularly pleased my iudgement and delighted my mind in reading it I haue right heartely to thanke your Ladiâ—ship both for youre owne well thinking of me and for the comforte that it hathe wrought me But far aboue these priuate respectes I am by greater causes enforced not onely to shewe my reioyse of this your doinge but also to testify the same by this my writing prefixed before the work to the commoditie of others and good incouragement of your selfe You haue vsed your accustomed modestie in submittinge it to iudgement but therin is your prayse doubled sith it hath passed iudgemeÌ„t without reproche And whereas bothe the chiefe author of the Latine worke and I seuerallye perusinge and conferringe youre whole translation haue without alteration allowed of it I must bothe desire youre Ladiship and aduertise the readers to thinke that wee haue not therein giuen any thinge to any dissemblinge affection towards you as beinge contented to winke at faultes to please you or to make you without cause to please your selfe for there be sundry respectes to drawe vs from so doinge althoughe we were so euil minded as there is no cause why we should be so thought of Your own iudgement in discerning flatterie your modestie in mislikinge it the layenge open of oure opinion to the world the truth of our friendship towardes you the vnwillingnesse of vs bothe in respecte of our vocations to haue this publike worke not truely and wel translated are good causes to perswade that our allowance is of sincere truth and vnderstanding By which your trauail Madame you haue expressed an acceptable dutye to the glorye of GOD deserued well of this Churche of Christe honourablie defended the good fame and estimation of your owne natiue tongue shewing it so able to contend with a worke originally written in the most praised speache and besides the honour ye haue done to the kinde of women and to the degree of Ladies ye haue done pleasure to the Author of the Latine boke in deliueringe him by your cleare translation from the perrils of ambiguous and doubtful constructions and in makinge his good woorke more publikely beneficiall wherby ye haue raysed vp great comforte to your friendes and haue furnished your owne conscience ioyfully with the fruit of your labour in so occupienge your time whiche must needes redounde to the encoragemente of noble youth in their good educatioÌ„ and to spend their time and knowledge in godly exercise hauinge deliuered them by you so singular a president Whiche youre doinge good Madame as God I am sure doth accept and will blesse with increase so youre and ours moste vertuous and learned soueraigne Ladie and Mastres shal see good cause to commende and all noble gentlewomen shall I trust hereby be alured from vain delights to doinges of more perfect glory And I for my part as occasion may serue shal exhort other to take profit by your worke and followe your example whose successe I beseche our heauenly father to blesse and prospere And now to thende bothe to acknowledge my good approbatioÌ„ and to spread the benefit more largely where you Ladishippe hathe sent me your boke writen I haue with most hearty thankes returned it to you as you see printed knowing that I haue therin done the beste and in this poynte vsed a reasonable pollicye that is to preuent suche excuses as your modestic woulde haue made in staye of publishinge it And thus at this time I leaue furder to trouble youre good Ladishippe An Apologie or aunswere in defence of the Church of England with a briefe and plaine declaration of the true Religion professed and used in the same IT HATH BEEN AN olde complaint euen from y e first time of y e Patriarks Prophetes and confirmed by the writinges and testimonies of euery age that y e Truth wandereth here and there as a straunger in the world doth redily fynde enemies and slaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to bee beleeued I meane to suche as haue scante well and narowly taken heed thereunto specially seing all mankind of natures very motion without a teacher doth coueite the truth of their owne accorde and seinge oure Sauioure Christe hym selfe when he was on earthe woulde bee called the Truthe as by a name moste fytte to expresse all hys diuine power yet wee whiche haue been exercised in the holie scriptures and which haue bothe redde seene what hath happened to all godly menne commonly at all tymes what to the Prophets to the Apostles to the holie Martyres and what to Christe hym selfe with what rebukes reuilings and dispightes they were continually vexed whyles they heere lyued and that onely for the truthes sake wee I saye do see y t this is not onely no newe thinge or harde to be beleued but that it is a thing already receaued and commonlye vsed from age to age Nay truly this might seeme muche rather a meruayle and beyonde all beleife yf the Diuell who is the Father of lyes and ennemye to all truthe woulde nowe vppon a sodaine chaunge his nature and hope that truthe might otherwyse be suppressed then by belyenge yt Or that he would beginne to establishe his owne kingdom by vsing now any other practises then the same whiche he hathe euer vsed from the beginning For since any mans remembraunce wee cenâ—e skante finde one time either when Religion did first growe or when it was setled or when it did a freshe springe vp againe wherin truth and innocencye were not by all vnworthy meanes and most despitâ—ully intreated Doubtlesse the Dyuell well seeth that so longe as truth is in good sauery hym selfe cannot be safe nor yet maintaine his owne estate For lettinge passe the auncient patriarkes and Prophetes who as we sayd had no parte of their lyfe free from contumelies and slaunders Wee knowe there were certaine in tymes past whiche said commonly preached that the old auÌ„cient Iewes of whom we make no doubt but thei wer the worshippers of the onely and true God did worshipp eyther a sowe or an asse in Gods steede and that all the same Religion was nothinge els but a sacriledge and a plaine contempt of all godlynes We know also that the sonne of God our Sauioure Iesu Christe when hee taughte the truthe was coumpted a Iugler and an enchanter a Samaritan Belzebub a deceiuer of the people a dronkard and
loke for none other and forasmuche as it was to be offered but once wee commaund it not to be renewed againe And bicause it was full perfite in all points and partes wee doe not ordaine in place thereof anye continuall succession of offeringes Besides though wee saye we haue no meede at all by oure owne woorkes and deedes but apoint all the meane of oure saluation to be in Christe alone yet say we not that for this cause men ought to liue looslie and dissolutely nor that it is ynough for a Christian to be Baptized onely and to belieue as though there were nothing els required at his hande for true faith is liuely and can in no wise be idell Thus therefore â—eaâ—he wee the people that God hath called vs not to folowe ryâ—t and wantonnes but as Paul saithe vnto good woorkes to walke in them That God hath plucked vs oute from the power of darkenes to serue the liuinge God to cutte away all the remnauntes of sinne and to worke oure saluation in feare and tremblinge that it may apere how that y e Spirit of saÌ„ctification is in oure bodies and that Christ himselfe doth dwell in our heartes To conclude we beleue that this our selfe same flesh wherin we liue although it dye and come to dust yet at the last day it shall retourne againe to lyfe by the meanes of Christes spirite which dweleth in vs and that then verely whatsoeuer we suffer heere in the meane whyle for his sake Christ wil wipe from of our eies all teares lamentation that we through him shall enioy euerlasting life and shall for euer be with him in glory So be it Beholde these are the horrible heresies for the which a good parte of the world is at this day condemned by the Byshop of Rome and yet were neuer hearde to pleade their cause He should haue commenced his sute rather against Christe against the Apostles and against the holy fathers For these thinges did not only procede from them but were also apointed by them except perhaps these menne will say as I thinke they will in deede that Christe hath not instituted the holy Communion to be diuided amongest the faithfull Or that Christes apostles and the auncient fathers haue saide Priuate masses in euery corner of the Temples nowe tenne now twenty togithers in one day Or that Christ and hys Apostls bannished all the common people from the Sacrament of his bloud or that the thing whiche them selues do at this day euery wheare and do it so as they condemne him for an heritike whiche dothe otherwise ys not called of Gelasius their owne doctour plaine sacriledge or 〈◊〉 these be not y e very words of Ambrose Augustine Gelasius Theodorete Chrysostome Origene The bread and wine in the Sacramentes remaine still the same they were before The thing which is seene vpon the holye table is breade there ceaseth not to be still the substaunce of breade and nature of wyne the substance and nature of bread are not changed the selfe same breade as touchinge the materiall substaunce goâ—th into the bellie and is cast out into the pryuei Or that Christe the Apostles and holy fathers prayed not in that tongue whiche the people might vnderstande Or that Christe hath not performed all thinges by that one offering which he once offered or that the same Sacrifice was imperfect and so now we haue neede of an other All these thinges must they of neâ—cessitie say onlesse perchance thei had rather lay thus that all lawe and right is locked vp in the treasurie of the Popes breaste and that as once one of his southinge pages and clawbackes did not sticke to say the Pope is able to dispence against the Apostles against a councell against y e CanoÌ„s rules of y e Apostls and y t he is not bound to stand neither to y e examples nor to the ordinuÌ„aces nor to y e lawes of Christ. We for our parts haue learned these thinges of Christe of the Apostles of the deuout fathers and dooe sincerely and with good faith teache the people of God the same Whiche thinge is the onely cause whye wee at this daye ar called heretikes of the chiefe prelates no doubt of ReligioÌ„ O immortal God hath Christ him selfe then y e Apostles so many Fathers al at once gon a stray were then Origene Ambrose Augustin Chrysostome Gelasius Theodoret forsakers of the catholique faith was so notable a consent of so manye auncient Byshoppes and learned menne nothing els but a conspiracye of heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thyng nowe by alteration onely of mens affection sodenly becoÌ„me shismatique whiche in them was compted catholique Or shall that whiche in times past was true nowe by and by bycause it liketh not these men be iudged false Let them then bring furth another Gospell and let them shew the causes why these thinges which so long haue openly ben obserued and well alowed in the Churche of God ought nowe in thend be called in againe Wee knowe well ynoughe that the same worde whiche was opened by Christ spred abrode by the Apostles is sufficient both our saluacion and al trueth to vp holde mayntein and also to confounde all maner of heresie By that Woâ—d only do we condemne all sortes of the olde heretiques whom these men say we haue called out of hell againe â–ª As for the Arrians the Eutychians the Marcionites y e Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortelie all them which haue had a wicked opinion eyther of God the Father or of Christ or of the holy Ghoste or of any other poinct of Christian Religion â–ª for somuche as they be confuted by the Gospell of Christ we plainly pronunâ—â— them for detestable and cast awaye personnes and defye them euen vnto the dyuell Neyther do wee leaue them so but we also seuerely and straitely hold them in by lawful and politick punishemeÌ„tes yf they fortune to breake out any wherâ— and bewraye themselues In deede we graunt that certain new and very straunge sectes as the Anabaptistes Libertines MeneniaÌ„s Zuenkfeldians haue ben stirring in the worlde euersence the Gospel did first spring But the worlde seeth now right wel thankes be giuen to our God that wee neyther haue bredd nor taught nor kept vp these Monstres In good fellowship I pray the whosoeuer thou be read our bokes they are to be sould in euery placeâ— What hath there euer ben written by any of our coÌ„pany which might plainely beare with the madnes of any of those heretiques Nay I saye vnto you there is no countrie at this daye so free from their pestilent infections as they be wherein the gospel is freely and coÌ„monly taught So that yf they wey the very matter w t earnest and vpright aduisement this thing is a great argumeÌ„t y t this same is the very truth
and that they muste giue place to vs in nothynge Or yf there be anye faulte yet must it be tried by Byshopes and Abboâ—tes only bycause they be y e directers Rulers of matters and they be the Church of God Aristotle saith that a Citie cannot consist of Bastardes but whether the Churche of God may consiste of these men let their owne selues consider For doubtles neither be the Abbottes legitimat Abboâ—tes nor the Byshopes naturall right Byshoppes But graunt they be the Churche let them be heard speak in Councelles let theÌ„ alone haue auctoritie to gyue consent yet in olde tyme when the Churche of God yf ye will compare it with their Churche was very well gouerned both Elders and Deacons as saith Cyprian and certeine also of the coÌ„men people were called ther vnto and made acquainted with ecclesiasticall matters But I put case these Abbottes and Byshâ—pes haue no knowledge what yf they vnderstande nothing what ReligioÌ„ is nor how we ought to thinke of God I put case the pronouncyng and ministringe of the lawe be decayed in preists and good counsell faile in the Elders and as the Prophete Micheas saith the night be vnto them in stede of a vision and darkenes in sted of prophesieng Or as Esaias saith what yf al y e watchemeÌ„ of y e city are become blind what yf y e salt haue lost his propre strength and sauerines and as Christe saith be good for no vse scant woorthe the castyng on the doungehyl Wel yet then they wil bring al matters before the Pope who cannot erre To this I say firste it is a madnes to thynke that the holy Ghoste taketh his flight from a generall Councell to run to Rome to thende yf he doubt or sticke in any matter and cannot expound it of him selfe he maye take counsell of some other spirite I wote not what that is better learned then him selfe For yf this be true what neded so many Byshopps with so great charges and so farre iorneyes haue assembled their ConuocatioÌ„ at this present at Trident Yt hadde ben more wisedom and better at least it had ben a moche nearer way and handsommer to haue brought all thinges rather before y e Pope and to haue come streght furth and haue asked counsell at his diuine breast SecoÌ„dly it is also an vnlaufull dealing to tosse our matter from so many Byshoppes and Abbottes and to bryng it at laste to the trial of one onely man specially of hym who him selfe ys appeached by vs of hainous and foule enormities and hath not yet put in hys aunswere who hath also afore hand coÌ„dempned vs without iudgement by order pronounced and or euer we were called to be iudged How saye ye do wee deuise these tales Is not this the course of the Councelles in these dayes are not all thynges remoued from the whole holy Councell and brought before the Pope alone that as though nothing had ben don to purpose by the iudgementes and consentes of suche a numbre he alone maye adde alter diminishe disanull alow remytt and qualifie what soeuer he lyst whose wordes be these then and whye haue the Byshoppes and Abbottes in the last Councell at Trident but of late concluded with sayng thus in thende Sauing alwyes the auctoritie of the sea Apostolique in all thynges Or whye doth Pope Pascall write so proudelie of him selfe as though saith he there were any general Councell able to prescribe a law to the Church of Rome wheras al couÌ„celles both haue ben made and haue receued their force strength by the Church of Romes auctoritie and in ordinaunces made by Councelles is euer plainely excepted the auctoritie of the Byshop of Rome Yf they will haue these thynges alowed for good why be Councels called but yf they commaunde then to be voyd why are they left in their bokes as thinges alowable But be it so Let the Byshop of Rome alone be aboue all CouÌ„celles y t is to say lette some one parte be greater then the whole let hym be of greater power let hym be of more wysedome then all his and in spite of Hieromes head let y e aucthoritie of one Citie be greater then the aucthoritie of the whole worlde Howe then if the Pope haue sene none of these things haue neuer read either y e scriptures or y e olde Fathers or yet his owne couÌ„celles How if he fauour y e ArriaÌ„s as once Pope Liberius did or haue a wicked and a detestable opinion of the lyfe to come and of the immortalitie of the soule as Pope Iohn had but few yeres synce or to encrease nowe his owne dignitie do corrupt other Councelles as Pope Zosimus corrupted the Councell holden at Nice in times past and do say that those thinges were deuised and appoincted by the holy Fathers which neuer once came into their thought and to haue the ful sway of auctoritie do wrest the Scriptures as Camotensis saith is an vsual custome with the Popes How yf he haue renounced the faith in Christ and become an Apostata as Liranus sayth many Popes haue bene And yet for all this shall the holye Ghoste with turning of a hand knock at his breast eueÌ„ wheter he will or no yea wholy against hys will kindle hym a lyght so as he maye not erre shall he streght waye be the head spring of al right and shal al treasure of wisdome and vnderstanding be founde in him as it were laide vp in store Or yf these thinges be not in him can he giue a right and apte iudgement of so weightie matters Or yf he be not able to iudge wold he haue that al those matters should be brought before hym alone What will ye say yf the Popes Aduocates Abbottes and Byshops dissemble not the matter but shew them selues open enemies to the Gospell though they see yet they will not see but wrye the Scriptures and wyttingly knowingly corrupt and counterfeite the word of God and fouly and wickedlye applye to the Pope al the same thinges whiche euidently and proprely be spoken of the person of Christ only nor by no meanes can be applied to any other And what thoughe they saye the Pope is all and aboue all Or that he can do asmuch as Christ can and that one iudgemeÌ„t place and one Councel house serue for y e Pope and for Christ both together Or that the Pope is the same light which should come into the worlde whiche wordes Christ spake of hym selfe alone and that who so is an euil doer hateth and flieth from that light Or that all the other Bysshoppes haue receaued of the Popes fulnes Shortly what though thei make Decrees expreslye against Gods worde and that not in huckermucker or couertly but openly in the face of the worlde muste it needes yet be Gospell straighte whatsoeuer these men say shall these be Gods holy army or will Christe bee at hande amonge them there shall the