An Apologie or answere in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same Londini Anno Domini M. D. LXIIII. To the right honorable learned and vertuous Ladie A. B M. C. wisheth from God grace honoure and felicitie MADAME ACCORDING to your request I haue pâ—rused your studious labour of traÌ„slatioÌ„ profitably imploied in a right coÌ„mendable work Whereof for that it liked you to make me a Iudge and for that the thinge it selfe hath singularly pleased my iudgement and delighted my mind in reading it I haue right heartely to thanke your Ladiâ—ship both for youre owne well thinking of me and for the comforte that it hathe wrought me But far aboue these priuate respectes I am by greater causes enforced not onely to shewe my reioyse of this your doinge but also to testify the same by this my writing prefixed before the work to the commoditie of others and good incouragement of your selfe You haue vsed your accustomed modestie in submittinge it to iudgement but therin is your prayse doubled sith it hath passed iudgemeÌ„t without reproche And whereas bothe the chiefe author of the Latine worke and I seuerallye perusinge and conferringe youre whole translation haue without alteration allowed of it I must bothe desire youre Ladiship and aduertise the readers to thinke that wee haue not therein giuen any thinge to any dissemblinge affection towards you as beinge contented to winke at faultes to please you or to make you without cause to please your selfe for there be sundry respectes to drawe vs from so doinge althoughe we were so euil minded as there is no cause why we should be so thought of Your own iudgement in discerning flatterie your modestie in mislikinge it the layenge open of oure opinion to the world the truth of our friendship towardes you the vnwillingnesse of vs bothe in respecte of our vocations to haue this publike worke not truely and wel translated are good causes to perswade that our allowance is of sincere truth and vnderstanding By which your trauail Madame you haue expressed an acceptable dutye to the glorye of GOD deserued well of this Churche of Christe honourablie defended the good fame and estimation of your owne natiue tongue shewing it so able to contend with a worke originally written in the most praised speache and besides the honour ye haue done to the kinde of women and to the degree of Ladies ye haue done pleasure to the Author of the Latine boke in deliueringe him by your cleare translation from the perrils of ambiguous and doubtful constructions and in makinge his good woorke more publikely beneficiall wherby ye haue raysed vp great comforte to your friendes and haue furnished your owne conscience ioyfully with the fruit of your labour in so occupienge your time whiche must needes redounde to the encoragemente of noble youth in their good educatioÌ„ and to spend their time and knowledge in godly exercise hauinge deliuered them by you so singular a president Whiche youre doinge good Madame as God I am sure doth accept and will blesse with increase so youre and ours moste vertuous and learned soueraigne Ladie and Mastres shal see good cause to commende and all noble gentlewomen shall I trust hereby be alured from vain delights to doinges of more perfect glory And I for my part as occasion may serue shal exhort other to take profit by your worke and followe your example whose successe I beseche our heauenly father to blesse and prospere And now to thende bothe to acknowledge my good approbatioÌ„ and to spread the benefit more largely where you Ladishippe hathe sent me your boke writen I haue with most hearty thankes returned it to you as you see printed knowing that I haue therin done the beste and in this poynte vsed a reasonable pollicye that is to preuent suche excuses as your modestic woulde haue made in staye of publishinge it And thus at this time I leaue furder to trouble youre good Ladishippe An Apologie or aunswere in defence of the Church of England with a briefe and plaine declaration of the true Religion professed and used in the same IT HATH BEEN AN olde complaint euen from y e first time of y e Patriarks Prophetes and confirmed by the writinges and testimonies of euery age that y e Truth wandereth here and there as a straunger in the world doth redily fynde enemies and slaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to bee beleeued I meane to suche as haue scante well and narowly taken heed thereunto specially seing all mankind of natures very motion without a teacher doth coueite the truth of their owne accorde and seinge oure Sauioure Christe hym selfe when he was on earthe woulde bee called the Truthe as by a name moste fytte to expresse all hys diuine power yet wee whiche haue been exercised in the holie scriptures and which haue bothe redde seene what hath happened to all godly menne commonly at all tymes what to the Prophets to the Apostles to the holie Martyres and what to Christe hym selfe with what rebukes reuilings and dispightes they were continually vexed whyles they heere lyued and that onely for the truthes sake wee I saye do see y t this is not onely no newe thinge or harde to be beleued but that it is a thing already receaued and commonlye vsed from age to age Nay truly this might seeme muche rather a meruayle and beyonde all beleife yf the Diuell who is the Father of lyes and ennemye to all truthe woulde nowe vppon a sodaine chaunge his nature and hope that truthe might otherwyse be suppressed then by belyenge yt Or that he would beginne to establishe his owne kingdom by vsing now any other practises then the same whiche he hathe euer vsed from the beginning For since any mans remembraunce wee cenâ—e skante finde one time either when Religion did first growe or when it was setled or when it did a freshe springe vp againe wherin truth and innocencye were not by all vnworthy meanes and most despitâ—ully intreated Doubtlesse the Dyuell well seeth that so longe as truth is in good sauery hym selfe cannot be safe nor yet maintaine his owne estate For lettinge passe the auncient patriarkes and Prophetes who as we sayd had no parte of their lyfe free from contumelies and slaunders Wee knowe there were certaine in tymes past whiche said commonly preached that the old auÌ„cient Iewes of whom we make no doubt but thei wer the worshippers of the onely and true God did worshipp eyther a sowe or an asse in Gods steede and that all the same Religion was nothinge els but a sacriledge and a plaine contempt of all godlynes We know also that the sonne of God our Sauioure Iesu Christe when hee taughte the truthe was coumpted a Iugler and an enchanter a Samaritan Belzebub a deceiuer of the people a dronkard and
a conninge spokesman Now as for those things which by theÌ„ haue been layed against vs in part they be manifestly false condempned so by their owne iudgementes whiche spake theÌ„ partly again though thei be as false to in deede yet beare thei a certain shew and colour of truth so as the Reader if he take not good hede may easily be tripped and brought into errour by them specially when their fine and cunninge tale is added thereunto and part of them be of suche sorte as wee oughte not to shunne them as crimes or faultes but to acknowledg professe them as thinges well done and vpon very good reason For shortely to say the truth these folke falsely accuse and slaunder all oure doinges yea the same thinges whiche they themselues can not deny but to be rightly and orderly don and for malice do so misconstre and depraue al our sayinges and doinges as though it were impossible y t any thinge could be rightly spokeÌ„ or don by vs. They should more plainly sincerely haue gon to worke if thei would haue dealt truely but now they neither truelye nor sincerelye nor yet Christianly but darklye and craftely charge and batter vs with lyes and doe abuse the blindenes fondenes of the people together with the ignoraunce of Princes to cause vs to be hated and the truth to be suppressed This lo ye is the power of darkenes and of men which leane more to the amased wondering of the rude multitude and to darknes then they doe to y e truth and light and as S. Hierome saieth which doe openly gain say the truth closing vp their eyes and wil not se for the nonce But wee giue thankes to the most good mighty God y t such is our cause wher against wheÌ„ they woulde faynest they were able to vtter no dispite but the same which might aswell bee wrested againste the holye Fathers against the Prophetes against the Apostles against Peter against Paule and against Christ himselfe Nowe therefore if it be leeâ—ull for these folkes to be eloquent and fine tonged in speaking euil surely it becoÌ„meth not vs in our cause being so very good to be dumme in answering truelye For men to be carelesse what ys spoken by them and their own matter bee it neuer so falselye and slaunderouselye spoken especiallie when it is suche y t the Maiestie of God and the cause of religioÌ„ may therby be dammaged is the part doubtles of dissolute and retcheles persons of them which wickedlye winke at the iniuries don vnto the name of God For although other wroÌ„ges yea oftentimes great may be borne and dissembled of a milde ChristiaÌ„ man yet hee that goeth smothelye awaye and dissembleth the mater when he is noted of heresy Ruffinus was wont to deny that man to be a Christian. We therefore will do the same thinge which all lawes which natures owne voyce doth command to be don and whiche Christe him selfe did in like case when he was checked and reuiled to the intent we may put of from vs these mens slaunderous accusations and may defend soberly and truely our own cause and innoncencie For Christ verelye when the Pharysies charged him with sorcery as one y t had some familiar Spirites wrought many thinges by their helpe I saide he haue not the Dyuell but do â—e glorifie my Father but it is you that haue dishonored me and put me to rebuke and shame And S. Paul when Festus the LieutenauÌ„t scorned him as a mad man I saide he moste deere Festus am not madde as thou thinkest but I speake the wordes of truth and sobrenes And the auncient Christians when they wer slaundered to the people for mankillers for adulterors for committers of incest for disturbers of common weales and did perceaue that by suche slaunderous accusations y e Religion which they professed might be brought in question namely if they should seeme to hold their peace and in maÌ„ner to confesse the fault lest this might hinder the free course of the Gospell they made Orations they put vp supplications and made meanes to Emperors and Princes that they might defend them selues and theyr fellowes in open audience But we trulye seeing that so many thowsandes of our brethren in these last twenty yeares haue borne witnes vnto the truth in the middest of most painfull tormeÌ„ts that could be deuised and when Princes desirous to restraine the Gospel sought many wayes but preuayled nothinge and that now almost the whole worlde dothe begynne to open theyre eyes to behold the light we take it that our cause hath already ben sufficiently declared and defended and thinke it not needfull to make many wordes since y e very matter saith inough for yt selfe For yf the Popes woulde or els if they could weigh with their own selues the whole matter and also the beginning and procedinges of our Religion how in a maÌ„ner al their trauail hath com to nought no body driuing it forwarde and without any wordely helpe and howe on the other side our cause againste the will of Emperoures from y e beginning against the willes of so many Kynges in spite of the Popes and almoste maugre the head of all men hath taken encrease and by little and little spredde ouer into all countries and is com at length euen into Kings courtes and Palaices These same thinges me thinketh might bee tokens greate ynough to them that God him self doth strongly fight in our quarrel and doth from heauen laugh at their enterprises that the force of the truth is suche as neither mans power nor yet hell gates are able to roote it oute For they be not all mad at this day so many free Cities so manye Kynges so manye Princes which haue fallen away from the Seate of Roome and haue rather ioyned themselues to the Gospell of Christe And although the Popes had neuer hetherunto â—eaâ—our to consider diligentely and earnestly of these matters or thoughe some other cares do nowe lett them and dyuerse wayes pull them or though they couÌ„pt these to be but coÌ„mon and trieflinge studies and nothinge to appertain to the Popes worthines this maketh not why oure maâ—ter oughte to seeme y e worse Or yf they perchaunce will not see that whiche they se in deede but rather will withstande the knowen truth ought wee therefore by and by to be coumpted heretâ—kes bycause we obay not their will and pleasure Yf so be that Pope Pius were the man we say not which he would so gladly be called but iâ— he were in deede a man that eyther woulde accoumpte vs for his brethrene or at least woulde take vs to be men he woulde firste diligently haue examined our reasons and woulde haue sene what might be saied with vs what againste vs and woulde not in his Bull whereby he lately pretended a CouÌ„cel so rashely haue condeÌ„ned so great a part of the worlde so many learned and godly men so manye common wealthes so many kyngs and so
many Prynces only vppon his owne blynd preiudices and foredeterminations and y t without hearing of them speak or without shewing cause whye But bycause he hath alredy so noted vs openlye least by holdynge oure peace we should seme to graunt a fault and specially bycause we can by no meane haue audience in y e publik assembly of the general Councel wherein he would no creature should haue power to geue his voice or declare his opinion excepte he were sworne and straightly bounde to maintaine his aucthoritie For wee haue had good experience hereof in his last conference at the councel at Trident where the embassadours diuines of the Princes of Germany and of the free Cities were quite shutte out from their company nother can we yet forget how Iulius the third aboue ten yeares past prouided warely by his writt that none of our sorte shoulde bee suffered to speake in the Councell except there were som paraduenture y t wolde recante and chaunge his opinion For this cause chieflye we thoughte it good to yelde vp an accoumpte of oure faith in writing truely and openly to make aunswere to those things wherwith wee haue ben openly charged to thende the worlde may see the partes and foundacions of that doctrine in the behalfe whereof so many good men haue litle regarded their oune lyues And y t al men may vnderstand what manner of people they be and what opinion they haue of God and of Religion whome the Bysshop of Rome before they were called to tell theire tale hath condemned for heretikes without any good consideratioÌ„ without any exaumple vtterly without lawe or righte onelye bycause he hearde tell that they did dissente from hym and his in som pointe of Religion And although S. Hierome would haue no bodie to be patient when he is suspected of heresy yet we wil deal herein nether bitterly nor brablingly nor yet be caried away w t angre heate though he ought to be reckned neither bitter nor brabler y t speaketh y e truth We willingly leaue thys kynde of eloquence to oure aduersaries who whatsoeuer they say against vs be it neuer so shrewdly or dipitefully sayde yet thinke it is sayd modestely and comely ynough and care nothing whether it be trew or false Wee neede none of these shyftes which do maintaine the truthe Further yf wee do shewe it plaine that Gods holie Gospell the aunciente Byshops and the primatiue Churche do make on our syde and that wee haue not without iust cause left these men and rather haue retourned to the Apostles and oulde catholique Fathers And yf wee shall be founde to doe the same not coulorably or craftely but in good faith before God truly honestly cleerely and plainly and yf they theÌ„selues which â—ye our doctrine and woulde be called Catholiks shall manifestly see how al those titles of antiquitie whereof they boste so much ar quite shaken out of their haÌ„ds and that there is more pith in this oure cause then they thoughte for wee then hope and trust that none of them wil be so negligent and careles of his own saluation but he will at length studye and bethinke him selfe to whether parte hee were best to ioyne him Vndoubtedlye excepte one will altogether harden his hearte and refuse to heare he shal not repent him to geue good heede to this out defence and to mark well what wee say how truly and iustly it agreeth with Christian Religion For where they call vs Heretikes it is a crime so haynous y t onles it may be seene vnles it may be felt in maÌ„ner may be holdeÌ„ with hands and fingers it ought not lightly to be iudged or beleued when it is â—aide to the charge of any Christian man For heresy is a â—orsaking of saluatioÌ„ a renouncing of Gods grace a departing from the body and spirite of Christe But this was euer an olde and solempne propretye with them and theire forefathers yf any did complaine of their errours and faultes and desired to haue true Religion restored streighte waye to coÌ„demne such one for heretikes as men new fangled factious Christe for no nother cause was called a Samaritan but onely for y t he was thoughte to haue fallen to a certaine newe Religion and to be the Aucthor of a newe sect And Paul thapostle of CHRISTE was called before the Iudges to make aunswere to a matter of heresy and therfore hee saied Acordinge to this way whiche they call Heresye I doo worshippe the God of my Fathers beleeuinge all thinges which be written in the law and in the Prophets Shortely to speake This vniuersal Religion whiche Christen men professe at this day was called firste of the heathen people a Sect Heresy With these termes did they alwaies fil priÌ„ces eares to thintent when they had once hated vs with a foredetermined opinion and had coumpted all that wee sayed to bee faction and heresy they might be so ledd away from y e truth right vnderstaÌ„ding of the cause But the more sore and outragious a crime heresye is the more it ought to be proued by plaine and strong argumentes especially in this time wheÌ„ men begin to geue lesse credite to theyre words to make more diligent searche of theyr doctrine then they were wont to do For y e people of God ar otherwyse instructed now then they were in times past when all the Bysshopps of Romes sayenges were allowed for Gospell when all Religion did depende only vpon their aucthoritie Nowe a daies the holie scripture is abroad the writinges of the Apostles Prophets ar in printe whereby all truth and Catholyke doctrine may be proued and all heresie may be disproued and confuted Sithens then they bring furth none of these for them selues and call vs neuertheles Heretiques which haue nether fallen from Christ nor from y e Apostles nor yet from the Prophets this ys an iniurious and a very spitefull dealinge With this sword did Christe put of the Dyuel when he was tempted of him w c these weapons oughte all presumption which doth auauÌ„ce it selfe against God to be ouerthrowen and coÌ„quered For al Scripture sayeth S. Paule that commeth by the inspiration of God is profitable to teach to confute to instruct and to reproue that the man of God may be perfect and throughly framed to euery good work Thus did the holy Fathers alway fight agaynst the heretikes with none other force then with y e holy scriptures S. Augustin when he disputed against Petilian an heretike of â— Donatistes Let not these woordes quod he be heard betwene vs I say or you say let vs rather speake in this wise Thus sayeth the Lorde there let vs seeke the Church ther let vs boult out our cause Lykewise S. Hâ—erome All those things sayth he which without the testimonie of the scriptures are holden as deliuered from y e Apostles be throughly smitten down by the sword of Gods worde S. Ambrose also
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
holy ghost flow in their tongues or can they with truth say We and the holy Ghoste haue thought so In dede Peter Asotus and his companion Hosius sticke not to affirme that the same Councell wherein our sauiour Iesu Christe was condemned to dye had both the spirit of prophesieng and the holy Ghost and the spirite of truth in it and that it was neither a false nor a trifflinge saieng when those Byshoppes sayde We haue a lawe and by our law he ought to dye and y e thei so sayenge did light vpon the very trouthe of iudgement for so be Hosius wordes and that the same plainelye was a iuste decree whereby they pronounced that Christ was worthy to die This me thinketh is straunge that these men are not able to speake for themselues and defend their owne cause but thei must also take parte with Annas and Caiphas For yf they will call that a laufull and a good Councell wherein the Sonne of God was moste shamfully condemned to dye what Councell will they then alowe for false and naught And yet as all their Councels to say truth commoÌ„ly be necessitie compelled them to pronouÌ„ce these thinges of the Councell holden by Annas and Caiphas But wil these men I say refourme vs the churche beinge themselues both the persons guilty and the Iudges to Will they abate their own ambitioÌ„ and pride Wil they ouerthrow their owne matter and giue sentence against them selues that they must leaue of to be vnlearned Byshoppes slowbellies heapers together of benefices takers vpon them as princes and men of warre Will the Abbottes the Popes deere darlinges iudge that monke for a theefe which laboureth not for his liuing and that it is against all lawe to suffer suche a one to liue and to be found either in citie or in countrie or yet of other mennes charges Or els that a monke ought to lye on the grouÌ„d to liue hardly with hearbes and peason to study earnestly to argue to praye to worke with hande and fully to bend him selfe to come to y e ministery of y e church In faith assone will the Pharisies and Scribes repaire agame the Temple of God and restore it vnto vs a house of prayer in steede of a theeuish denne Ther haue ben I know certain of their own selues which haue fouÌ„d fault w e many errours in y e church as Pope Adrian Eneas siluius Cardinal Poole Pighius others as is afore saide thei held afterwards their Councel at Trident in y e self same place where it is now appointed There assembled many Byshoppes and Abbottes and others whom it behoued For that matter they were alone by themselues whatsoeuer they did no body gainesaid it for they had quite shut out and barred oure syde from all manner of assemblies and there they sat sixe yeares feedinge folkes with a meruelous expectation of their doings The first sixe moneths as though it were greatly nedeful they made many determinations of the holy Trinitie of the Father of y e Son and of the holy Ghost which were godly thinges in deede but not so necessarye for that time Let vs see in all that while of so many so manifest so often confessed by them so euident errours what one errour haue they amended from what kinde of idolatrie haue they reclaimed the people What superstition haue they taken away What peece of their tyranny and pompe haue they diminished as though all the worlde may not nowe see that this is a Conspiracie and not a Councell and that these Byshopes whom the Pope hath now called to gether be wholy sworne become bounde to beare him their faithfull allegiaunce and wil do no manner of thing but that they perceiue pleaseth him and helpeth to aduaunce his power and as hee will haue it Or that they reckon not of the number of mennes voyces rather then haue weight and consideracion of the same Or that myght doth not often times ouercome the right And therefore we knowe that diuers times many good men and Catholique Bysshops did tarry at home and would not come when such Councels were called wherein men so apparauntly laboured to serue factions and to take partes bicause they knewe they should but lose their trauaile and dooe no good seeinge where vnto their enemies mindes were so wholye bent Athanasius denyed to come when hee was called by the Emperour to his Councell at Cesarea perceiuinge plaine he shoulde butte come amonge his ennemies whiche deadly hated hym The same Athanasius when he came afterwarde to the Councell at Sirmium and foresaw what would be the ende by reasone of the outrage and malyce of his ennimies hee packed vp his carriage and went away immediately Iohn Chrysostome although y e Emperour Constantius commaunded hym by four sundry lettres to come to the Arrians Councel yet kept he hym selfe at home still When Maximus the Byshop of Hierusalem sate in the Councell at Palestine the olde Father Paphnutius toke him by the hande and ledde hym out at the doores sayenge It is not â—eeful for vs to conferre of these matters with wicked menne The Bysshopes of the Easte woulde not comme to the Syrmian Councell after they knewe Athanasius had gotten hymselfe thence againe Cyrill called menne backe by letters from the Councell of them which were named Patropassians Paulinus Bysshoppe of Tryer and manye others moe refused to comme to the Councell at Millaine whenne they vnderstoode what a styrre and rule Auxentius kepte there for they sawe yt was in vaine to go thither where not reasone but faction shoulde prevayle and where folke coÌ„tended not for y e truth and right iudgement of the matter butte for partialitie and fauour And yet for all those fathers hadde suche malitious and stiffe necked ennemies yet if they hadde come they should haue hadde free speache at least in the Councelles Butte nowe sithens none of vs maye bee suffered so muche as to sitte or once to bee seene in these mennes meetinges muche lesse suffered to speake freelye oure minde and seinge the Popes Legates Patriarches Archebyshops Bysshoppes and Abbottes all beinge conspyred togeather all linked together in one kinde of fault and all bounde by one othe sit alone by themselues haue power alone to giue their consent and at last when they haue all done as though thei had done nothing bringe all their opinions to be iudged at the wil plasure of y e Pope being but one man to thend he may pronouÌ„ce his own seÌ„teÌ„ce of himselfe who ought rather to haue aunswered to his complaint sithens also y e same auncient Christian libertie which of al right shoulde speciallye bee in Christian Councelles is now vtterly taken away from the Councel for these causes I say wise and good men ought not to maruaile at this day though we doe the like now that thei see was don in times past in like case of so many Fathers and Catholike Byshops which as though we chuse rather to
sit at home and leaue our whole cause to Gode then to iorney thither whereas wee neyther shall haue place nor bee able to dooe anye good whereas wee can obtaine no audience whereas Princes Embassadours be but used as mockyng stockes and whereas also all wee be condemned alredy before trial as though y e matter were a forhaÌ„d dispatched and agreed vpon Neuertheles we can beare pacientlye quyetely our owne priuate wronges but wherfore do they shut out Christian kynges and good Princes from their Conuocation why do they so vncourteously or with such spite leaue theÌ„ out as though they were not either Christen menne or els could not iudge will not haue them made acquaynted with the cause of Christian Religion nor vnderstand y e state of their own Churches Or yf the sayd kynges Princes happen to entermedly in suche matters and take vpon them to do that they may do that they be commaunded to doe and ought of duty to do the same thinges that we know both Dauid and Salomon and other good Princes haue don that is yf they whiles the Pope and his Prelates slugge and sleepe or els mischevouslye withstande them doe bridle the Preistes sensualitie and driue them to do their dewty and kepe them still to yt yf they do ouerthrow Idols yf they take away superstition and set vp again the true worshiping of God whye do they by and by make an out crye vpon them that suche Princes trouble all and presse by violence into an other bodyes office and do therby wickedly and malepartly What scripture hath at any time forbidden a ChristiaÌ„ Prince to be made priuey to such causes Who but themselues alone made euer any suche lawe They will saye to this I gesse Ciuell Princes haue learned to gouerne a common welth and to ordre matters of warre but they vnderstande not the secret mysteries of Religion Yf that be so what is the Pope I praye you at this day other theÌ„ a Monarche or a Prince or what â—e the Cardinals who must be no nother now a days but Princes and kyngs sonnes What els be y e Patriarches and for the most part the Archebysshops the Byshops y e Abbots what be they els at this present in y e Popes kingdome but worlikely Princes but Dukes and Earles gorgiously accompanied w t bandes of men whither soeuer they go Oftentimes also gaylye arayed wyth theynes collers of golde They haue at times to certeine ornameÌ„tes by them selfes as Crosses pillers hattes miters and Palles which pompe the auncient Bysshops Chrysostom Augustine and Ambrose neuer had Setting these thinges aside what teache they what say they what doe they how lyue they I saye not as maye become a Byshopp but as may become euen a Christian man Is it so great a mater to haue a vaine title and by chaunging a garment onely to haue the name of a Byshop Surely to haue the principall staye effecte of all maters commited wholy to these mennes hands who neyther know nor will know these thinges nor yet set a iote by any poinct of Religion saue y t which concernes their belly and Ryot to haue them alone sit as Iudges and to be set vp as ouerseers in y e watch tower being no better then blynd spyes of the other side to haue a Christian Prince of good vnderstanding and of a right iudgement to stande still like a blocke or a stake not to be suffred nother to giue his voice nor to shewe his iudgement but onely to wayt what these men shall well and commaund as one whiche had neyther eares nor eyes nor wytt nor hearte and whatsoeuer they giue in charge to alowe it without exception blindly fulfilling their commaundementes be they neuer so blasphemous and wicked yea although they commaunde him quite to destroye all Religion to crucifie again Christ him selfe This surely besides that it is proud and spitefull ys also beyond all right and reason and not to be endured of ChristiaÌ„ and wyse Princes Why I praye you may Cayphas and Annas vnderstand these matters and may not Dauid and Ezechias do the same Is it laufull for a Cardinall being a man of warre and delightius in bloud to haue place in a Councell is it not lauful for a Christian Emperour or a kynge wee truely graunt no further libertie to our Magistrates then that we know hath both ben giuen theÌ„ by the word of God and also confirmed by the exaÌ„ples of the very best gouerned coÌ„mon welthes For besids that a Christian Prince hath the charge of both Tables coÌ„mited to him by God to thende he maye vnderstande that not temporall matters only but also Religious ecclesiasticall causes pertaine to his Office Besides also that God by his Prophettes often and earnestly coÌ„maundeth the king to cut down the groues to breake downe the Images and aultres of Idoles and to write out the boke of y e law for him selfe and besides that the prophet Esaias saith a kyng ought to be a patrone and nurse of the Churche I saye besides all these thinges we se by histories and by examples of the best tunes that good Princes euer tooke thadministration of ecclesiastical matters to partain to their duety Moses a Ciuile Magistrat chief guide of the people both receiued from God deliuered to y e People al the order for religion and Sacrifices and gaue Aaron the Byshop a vehemeÌ„t and so are rebuke for making the golden calfe and for suffering the corruption of Religion Iosua also though he were no nother then a Ciuil Magistrat yet assone as he was chosen by God and set as a Ruler ouer the people he receiued coÌ„maundements specially touching Religion and the seruice of God Kynge Dauid when the whole religioÌ„ was altogethers brought out of frame by wycked kyng Saul brought home againe the Arke of God that is to say he restored ReligioÌ„ again and was not onely amongest them him selfe as a counseller and furtherer of the worke but he appoincted also hymnes and Psalmes put in order the companies and was the only doer in setting furth that whole solemne shewe and in effect ruled the preistes Kyng SalomoÌ„ builte vnto the Lord the Temple which his Father Dauid had but purposed in his minde to do after the finishing ther of he made a goodly oration to the people concerning Religion and the seruice of God he afterward displaced Abiathar the Preist and set Sadock in his place After this when the TeÌ„ple of God was in shameful wyse polluted thorough the uaughtines and negligeÌ„ce of the preists Kyng Ezechias commaunded the same to be clensed from the ruble and filthe y e preistes to light vp candelles to burne Incense and to do their diuine seruice according to the olde allowed custome The same kyng also commaunded the brasen Serpent whiche then the people wickedly worshipped to be taken down and beateÌ„ to pouder Kyng Iehosaphat ouerthrew
wherein nothing was in good frame or once like to the Churche of God and whiche them selfes coÌ„fessed had erred many weies eueÌ„ as Lott in times paste gat hym out of Sodom or Abraham out of Caldie not vpoÌ„ a desire of contention but by y e warninge of God him selfe And y t we haue searched out of y e holy Bible whiche we are sure cannot deceiue one sure fourme of Religion and haue retorned againe vnto the Primatiue Churche of the auncient Fathers and Apostles that is to say to the first ground and beginning of thinges as vnto the very foundations head springes of Christes church And in very troth we haue not carried for in this matter the auctoritie or consent of the Trident Councell wherein we sawe nothing don vprightly nor by good ordre where also euery body was sworne to the maintenaunce of one man where our Princes Embassadours were contemned where not one of oure diuines could be heard and where partes taking and ambition was openly and earnestlye procured and wrought but as the holy Fathers in former time and as our predecessours haue commonly don wee haue restored our Churches by a Prouinciall Conuocation and haue cleane shaken of as our dewtie was the yoke and tyrannye of the Byshop of Rome to whome we were not bounde who also had no manner of thying lyke neyther to Christ nor to Peter nor to an Apostle nor yet like to any Byshopp at all Finally we saye that wee agree amongest our selues touching the whole iudgemeÌ„t and chiefe substaunce of Christian Religion and with one mouth and with one spirite do woorshipp God and the Father of our Lord Iesu Christ. Wherefore O Christian and godlye Reader forsomuche as thow seest the reasons and causes both whye wee haue restored Religion and whye wee haue forsaken these men thou oughtest not to maruaile though wee haue chosen to obeye our Maister Christe rather then menne Paule hath giuen vs warning how we shoulde not suffer our selues to be carried away with suche sundry learninges and to fly their companies in especiall whiche woulde sowe debate and variaunces cleane contrarie to the Doctrine whithe they had receiued of Christ and the Apostls Longe synce haue these mennes craftes and treacheries decaied and vanished and fled away at the sight and light of y e Gospell euen as the owle doth at the sunne rysing And albeit their trumperye be builte vp and reared as highe as the Skye yet euen in a momeÌ„t and as yt were of the owne selue fallyth yt downe againe to the ground and coÌ„meth to naught For you must not think y t al these things haue com to passe rashly or at adueÌ„ture It hath ben gods pleasure y t against al mennes willes wel nye the Gospell of Iesu Christe shoulde be spread abroad thorough out the whole worlde at these dayes And therfore men folowing godds biddings haue of their owne free will resorted vnto the Doctrine of Iesus Christ. And for our parts truely wee haue sought hereby neyther glorie nor welthe nor pleasure nor ease For there is plentie of all these thinges with our aduersaryes And when wee wer of their side we enioyed such worldlye commodyties muche more liberallie and bountefullye then wee doe nowe Neyther doe wee eschew concorde and peace but to haue peace with man wee will not be at warre with God The name of peace is a swete and pleasaunte thinge saith Hilarius But yet beware sayth he peace is one thinge and boundage is an other For yf it shoulde so be as they seeke to haue it that Christe shoulde be commaunded to keepe silence that the truth of the Gospell should be betraied that horrible errours should be cloked that Christian mennes eyes shold be bleared that they might be suffred to conspire openlye against God this were not a peace but a moste vngodlye couenaunt of seruitude There is a peace saith Nazianzene that is vnprofitable againe there is a discorde saith he that is profitable For we muste conditionallye desire peace so farre as is laufull before God so farre as we may conuenieÌ„tly For otherwise Christ him self broughte not peace into the worlde but a sworde Wherefore yf the Pope will haue vs reâ—onciled to hym his dewty is first to be reconciled to God for from thence saith Cyprian spring schysmes and sectes bycause menne seeke not the head and haue not their recourse to the Fountaine of y e Scriptures and kepe not the Rules gyuen by the heauenly teacher for saith he â—hat is not peace but warre neyther is he ioyned vnto the Churche which is seuered from the Gospel As for these men â—hey vse to make a marchaundize of the name of peace For that peace whiche they so faine would haue is onely a rest of idle bellies They and we might easily be brought to atonement touchyng all theâ—e matters were it not that ambitioÌ„ glutony and excesse did let it Hence commeth their whyenyng their hearte is on their Halfepennye Out of doubt their claymours and styrres be to none other ende but to maynteâ—ne more shamefully and naughtely yll gotten thinges Nowe a dayes the Pardoners complaine of vs the Dataries the Popes Collectours the Bawdes and others which take Gayne to be godlynesse and serue not Iesu Christe but their owne â—ellyes Many a day a go and in the old worlde a wonderfull great aduantage grew hereby to these kinde of people but now they recken all is losse vnto them that Christ gaigneth The Pope hym selfe maketh greate complaynere at this present that Charitie in people is waxen coulde And why so trow ye Forsooth because his profittes decaye more and more And for this cause doth he hale vs into hatred all that euer he maye laieng lode vpon vs with dispitetfull raylings and condemning vs for Heretiques to thende they that vnderstande not the matter maye thinke there be no woorse menne vpon earth then we be Notwithstanding we in the meane season are neuer the more ashamed for all this neyther ought we to be ashamed of y e Gospell for wee sett more by the glorie of God then wee doe by the estimation of menne Wee are suere all is true that we teach and we may not either go against our owne conscience or beare any witnes against God For yf we denye any part of the Gospel of Iesu Christ before menne he on the other side wil denye vs before his Father And yf there be anye that will still be offended and cannot endure Christes doctrine suche saye wee be blynd leaders of y e blynde the truth neuertheles must be preached and preferred aboue all and wee muste with patience wayte for Goddes iudgement Lett these folke in the meane tyme take good heed what they do and let them be well aduised of their owne Saluation and cease to hate and persecute the Gospell of the sonne of God for feare least they feele hym once a redresser and reueÌ„ger of his owne cause God will not suffer him selfe to be