religion and these other disputinge for it maye be counted to be some part of the Clergy of the Realme and so it was not receyued wythout consent of the Clergye But these were not of the Parlyamente What than Is religion to be determined no where but in parliament he is wonte to saye and did afore In vniuersities and counsels To make a religion as he termes it no manne hais autoritye for that belonges to God alone but to restore pure religion which hais bene defaced by supersticion Princes in their Countries ought to doe thoughe their prelates be against it Did not king Ioas coÌ„maund the Priestes to restore the Temple and first ordeyned the poores mans chist in the Churche Did not Nabuchodo and Darius make proclamation through al their countries without and against the consent of their priestes that all people shoulde worship Daniels God though there was not a perfect order than sette forth by theym to doe it in yet it was much for heathen Princes to do so and it teaches christen Princes howe to doe in the like case But as Ioas Iosaphat Ezechias and Iosias dyd not make a newe religion but restore that whiche afore was defaced and hadde long lien buried so oure Parliament did not set forth a newe religion but restore that which was godly begonne vnder good kinge Edw. confirmed by the Parlyament and the clergy than but sodenlye by violens troden vnder fete by bloudy papistes a littell after yet all this satisfies not them for nothinge can be concluded as a lawe by Parliament saye they without consent of the clergy there present but this hauinge not their consent can not be counted a lawe as they thinke â–ª I had rather leaue this to be answered by the lawers than otherwise bicause it is a mere temporall case to dispute on and concernes theyr profession yet that the worlde maye see that some thing may be said in it we graunt him not this to be true that no lawe at all can be made without consent of the byshops Loke your olde statutes of parliment whan byshoppes were highest afore Edward iii. and ye shall read that they passed by the consent of the Lordes temporall and commens without anye mention of the Lordes spirituall which statutes many of them stand in strength at this day Than it may wel be gathered that the consent of the clergy was not alwayes so necessary as they thinke it If it be so strong a reason as he thinkes it to be to haue consent of the Bysshoppes I will proue by the same reason that it is as necessarye to haue Abbots of the Parliament For they were present of olde time and their consent was required as well as the Bishops and but of late yeares they were put of the parliament and it is not longe sins the conuocation house was seperat from the parliament to The lawers Iudges and Iustices put in practise and execute these lawes therfore their doinges may be a sufficient reason to lead the vnlearned what opinion they haue of these statutes for religion except Iustice Rascal first executing them and after running awaye may condemne the rest whiche I trust he may not I thinke they wold not execute theym except they had the strength and nature of lawes If they doe contrarye to their knowledge and opinion they canne not be able to aunswere their doinges But I thinke no wyse menne are of this oppinion onely these corner crepers that dare not shew their face and woulde deceyue the people go about thus to deface al good and godly order that displeases them In the dayes of blessed kinge Edw. they hadde the like fond opinion that a king could not make lawes in his minoritie vnto he come to full age But this and that was onely to hynder relygion and to make the people disobeye their Prince Yet God hais and I trust wil confound all such wicked deuises Ciprians wordes are not trulye alledged and if they were what doe they make against vs Howe could Ciprian write against our order whiche he neuer knewe beinge founde of so late yeres as they say And he does not meane them that differed in outward order of prayer but that swarued from the substance veritye taught in the scriptures In ceremonies he him selfe differd from other countries and euery countrye almost from others as I declared afore and the Byshops whiche he speakes of are as like our popish Prelates as Will Fletcher and the swete rode The Prophetes words may all be tourned against him and his so wiselye he applyes them whether be they in schisme that minister no sacrameut but onely in stede of diuine seruyce read chapters and Psalmes c. afore the people TO read afore the people in stede of diuine seruyce Psalmes and Chapters or other such like beinge not appointed by the vniuersall consent of the Church of God but against the decrees of the churche must nedes be schismaticall and they in schisme that doe it For as the. ii sonnes of Aaron were striken with sodaine death because they offered vppe straunge fire which was not appointed to theym by Moises and Aaron euen so doe they offende that will in stede of Mattins and Euensong and other diuyne seruice appointed by the Church read psalmes and Chapters and such like not apointed by the Catholycke Byshops lawfully consecrated For our sauiour sayes in the Gospell he that will not heare and obey the church that is to saye the Byshoppes take him as an infidelâ— And Saint Clement does saye in an Epistle that he writes to S. Iames by the iudgement of God they shal suffer euerlasting torment in the fire of hâ—il that neglect the decrees of the Churche Therefore the holye Martir Saint Ciprian does saye he that hais not denÌ„ied his handes wyth these wycked sacramentes hais polluted his conscience otherwise let him not comfort him selfe that he nedes to do no penaunce for he hais broken hys professyon and canonicall obedience that he made to the Byshops when he was made Priest Also this decree was made in the canons of the Apostles Si quis câ—erâ—cus aut laicus synagogam Iudâ—oâ—um auâ— conuenticulum heâ—eticorum ingressus fuerit vt preces cum illis coâ—â—ungatâ— deponatur that is If anye of the clergy or laite shall enter into the synagoge of the Iewes or the companye of the heretickes to saye prayers with him let him be deposed The. vi aunswere THe cuckoe hais but one song and that is vnpleasant no more hais this cokewolde maker but one foolyshe false principle to grounde his sayinges on that is the Romishe Churche I sayd afore and no man is able to improue it that the vniuersall Churche neuer made any one order of seruice to be vsed through the hole worlde but euery country hais and may haue diuers without affending so they agree in one substaunce of true doctrine He knowes no church but Ro. and yet â—o neuer decreed anye one
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
Christ will chalenge no more autoritye to theym than their Maister Christ had I am sure thys pleases hym well to heare speciallye of my mouthe that such spirituall autoritye is geuen to spiritual ministers to execute on all sortes of people for as they belie vs in other thinges saying we teach false doctrine and moue the people to sinne so they saye that in deniyng them their vsurped autority we take from theym that whyche is due to them Yet in graunting thus much vnto them I meane as they teach that Priestes and Byshoppes haue this power of theym selues or whan they be greased wyth the Popes oyle that they may execute it whan and on whome it pleases theym but that God workes it by them as his wisdom thinkes good whan they vse them as he appointed them For as the iudge or pursauant that bringes the kinges pardon to saue a thiefe on the galowes is but the Princes seruaunt and not the chiefe Sauiour and delyuerer of the condemned so in this absoluing and raysing vp the sinful clogged conscience the chyefe praise and worke is gods and the Bishop or minister is but Gods seruaunt goinge his message by his worde and commaundement to saue and loose them whom it pleases God to offer this grace vnto But mee thinke I heare him saye If Byshops in temporall causes haue not thys autority why sit they so oft by commission now vnder y e gospel in temporal maters In dede forsomuch as they sit by commission it proues that it belonges not to their offyce as appointed by god but in y â— they serue the Prince as they be bounden Who wils and commaundes theÌ„ by Comission to serue in such place and tyme. The Byshops offyce is chiefly taught in the scripture by the holy ghost and from him he receiues his Commission and is not inuented by Pope or man Yf ye compare together Saint Paules Byshop described in Timothe and Tiâ—us with such toyes as the Popes Prelates are ordeyned to play and feede the people withal they are as lyke as blacke and white Saint Paules Byshoppe is in the firste place licensed to marye the Popes are forbidden wiues and alowed hoores for money Saint Paules Bishop must preache the Popes thinke it shame to stand in the Pulpit Saint Paul wils his Bishop to haue his children obedient with al reuerence the Popyshe Priestes Children sit by other mennes fires and brought vp most wantonly The Pope hais commauÌ„ded his Bishops to christen belles and shippes to halow Miters and staues ringes Churche yardes Altars Superaltares albes vestimentes Chalices corporas Palmes ashes candels water fire bread oyle creame flowers strippes swordes crownes fingers c. This is their holle lyfe and yet not one suche worde appointed theym by God in Scripture What is this but to forsake Gods ordinaunce and folow their owne deuyses to prefer man and his doinges to the wisdom of the holye ghost Whan he hais done all these thinges he maye say he hais serued bis maister the Pope and done his commaundement but not one thing that God biddes him Yet remaynes one doubt vnanswered in these few wordes whan he sayes that the gouernemente of the Churche was commytted to Byshoppes as thoughe they bad receyued a larger higher commission from god of doctrine discipline thaÌ„ other lawer priests or ministers haue and thereby might chalenge a greater prerogatiue But this is to be vnderstand that the Priuileges and superiorites which Byshoppes haue aboue other ministers are rather graunted by manne for maintaining of better order and quietnesse in commen wealthes then commaunded by God in his word Ministers haue better knowledge and vtteraunce some than other but their ministerye is of equal dignitye Gods commission and commaundement is like and indifferent to all Priest Byshop Archbyshop Prelate by what name so euer he be called goe and teach baptisinge in the name of the father the Son and the holye ghost And againe whose sinnes so euer ye forgeue they are forgeuen and what soe-euer ye loose in earth it is loosed in heauen c. Likewise the Lordes supper by whom soeuer being lawfully called it be ministred it is of lyke strength power and holines Saint Paule calles the Elders of Ephesus together and sais the holy ghost made them Byshops to rule the Church of god he writes also to the Byshops of Philippos meaninge the Ministers for neyther Ephesus nor Philippos were so great townes but one lytle Byshopricke is a greater compasse of ground than they needed not manye Byshops therefore this diuersitye of absoluing sinnes inuented by idle braines that a simple Priest maye absolue some small ones other greater belonge to the Byshop Tharchbyshop clames an other higher sort the rest and fowlest sort pertein to Popes and Cardinals as the fathers maintainers of them these I say are so foolish childish to beleue that I think it not nedeful to speake of theÌ„ they are not grounded on Gods word therfore must nedes be vntrue and not to be credited because our faith hangs only on the holy scripture greadye couetousnes to enriche theÌ„selues hais inuented these as also the rest of their supersticion whiche they tearme religion Saint Ierom in his commentarye on the. i. Chapter ad Tit sais that a Byshoppe and a Priest is all one and in hys Epystle ad Euagrium he sayes that the Byshop wher so euer he be he is of the same power and Priesthoode Rome makes him not better nor Englande makes him worse A Byshop is a name of office labour and paynes rather then of dignytye ease welth or ydlenes The word Episcopus is Greke and signifies a Scoutwatche an ouerloker or Spie because he shoulde euer be watching and warning that the deuill our enemye do not enter to spoyle or destroy And as in warre the watchemen Scoutes or Spies yf they fall on slepe or be negligent they betraye their felowes and deserue death so in Gods Church if the Byshops watch not diligentlye and saue their sheepe God hais pronouÌ„ced sentens of death against them by his Prophet I made thee a watche man to the house of Israel sais the Lord thou shall heare the word of my mouth and declare it them from me If I say to the wicked thou wicked thou shalt die and thou wilte not warne hym to take hede to his way he shall die in his wickednes but his bloude I will require of thee But I thinke the holy Byshops he crakes so much of haue their callynge of the Dutche name that signifies byts shepe rather than of the Greke that teaches to saue sheepe by his painefull diligence If they were not to muche blinded in their owne folyshnes they might see in the last subsidye graunted in the tyme of their owne raygne that they graunt those to be their betters aboue theym from whence they receyue their autority The Parliament geues theym and their Collectours power to suspend depryue and interdite
and Princes nor to that blasphemous name to be called the vniuersall Byshop of the whole Church than this Gregory was as fully appeares in sundrye places of his workes In hys time beganne this ambitious desire to crepe into the minde of Ioan Archebisshop of Constantinople to be called the head byshop of the world because Maurice then Emperoure and heade aboue many Prynces lay than at Constantinople and not at Rome as his auncetoures did for the most parte while the Emperour lay at Rome the Byshoppe there was more reuerenced than other Byshoppes were as it is in all commen welthes where so euer the Prince lies therfore he thought that like as whan â—heÌ„perour lay at Rome y â— Bishop was preferred aboue other because comenly Princes will haue the learneder sorte here him so he thought that the Emperoure nowe lyinge at Constantinople that that Byshoppe should likewise be estemed and therfore he caused Themperour to write to Gregorye Byshop of Ro. in this behalfe and that he shoulde submit himselfe to the Byshop of Constantinople Gregory aunsweres diuers of Themperours letrers sharplye godlily wisely and learnedly sayinge that neyther he at Ro. nor the other at Constantinople nor no other in anye place shuld chalenge to him that proud name nor autority aboue other None of my predecessors sais Gregory wold vse this cursed name to be called the vniversall Byshoppe of all for if one Patriarche shoulde bee called vniuersall than the name of Patriarches shoulde be taken from other but God kepe this far from a Christian mind that any man should chalenge that to himselfe whereby he might anye thinge at all diminishe the honour of his brether Note that he sais none of his predecessours vsed this cursed name Than in hys tyme it began to be desired than also they lie sayinâ— that Christ gaue this autority of being aboue other to Peter and his successorâ— from time to time he calles it also 〈…〉 wicked and cursed name wherein theâ— glory and so muche desire wicked and cursed therfore is he that hais it or desires it be sais further they doe theiâ— brether wronge in takyng that honour from them that is due to them whiche is to bee of like power and autoritye with theym If any manne now a days shuld write thus he wold be cald a railer a foole a prater c. But seing this good Pope sais so to theÌ„ let them take it among them and beleue their Pope for it is true Againe he saies I saye boldlye that whosoeuer calles himselfe or desires to be called the vniuersall Priest in his pride he runnes afore Antichrist bycause in being proud he preferres himselfe aboue other This is their partes than that they playe to be Antichristes forerunners or rather to be Antichrist himself Much good doe it them with their Popes that so rewards their folowers and seinge their maister geues theym that name they maye bee glad of it and neyther refuse it nor be angry with them that so call theym It were an easy thinge to take many such like sayinges oute of other Doctoures but because be cries oute so ofte of this holys fathers religion I kepe me with in his comepasse and alledge his writinges onelye Gregorye in his Epistle to Maurice Themperour amonge manye other wordes sais thus Who is this that against the ordinaunce of the Gospell and agaynste the decrees of the canons presumes to take this newe name lette this blasphemous name be farre from christen mennes hartes to be called the vniuersal Byshoppe by whiche the honoure of all Priestes is taken away whan it is folishly clamed of one manne This name was offered in the Synode of Chalcedome to the Romyshe Byshoppe but none of them did take this name of singularitye nor dyd agree to vse it least while anye priuate thinge shoulde be geuen to one manne all Priestes shoulde bee robbed of their due honour He is to be bridled which does wronge to the vniuersall Church which by this priuate name settes him selfe aboue the honour of your Empire c. thus much Gregory I maruail that the later Popes scraped not these sayinges out of Gregories woorkes or els condemned not his bookes for heresye seing he does so plainly condemne their proude Prelacy But surelye as God hais preserued the true texte of the Bible by the Iewes that are his enemies to the comforte of his people So for the glorye of his name he hais saued the writinges of good Popes to condemne the foolishnes of the late presumptuous tyrannye of Popes after their times Remember that he calles it a blasphemous name and that it is againste the gospell and Canons that it was neuer vsed and is a wronge to all the rest Thus many yeares it was vi Cv. afore the pope hadde anye supremacy graunted him but streight after his death whan Phocas hadde murdered Themperour Maurice his maister and made himself Emperour Pope Boniface the iii. iiii obteined at his hand that Ro. the byshop there should be the head of other churches and Byshoppes A mete manne to set vp a Byshop like himself the one murdered his maister and thother killâ—s soules Whan they haue aunswered this Pope that denies anye of his predecessours to haue hadde this name and autority than thei may crake that they haue had it M. D. sins Saint Peters time And where he sais in the latter ende that whan the people feâ—le from this relygion that Gregory send and Austin brought in they felt greate calamites by the conquest of the Danes and the Normans if he had aduised him selfe well he would not haue said thus But as Caiphas prophecied truly saying that it was necessary that one man Christ should die for the people and not all perishe not vnderstanding what he saide so this vnlearned Proctour hais spoken more truely than he wotes of For God in deede plaged this Realme for fallinge from true religion taught in his holy word rather than by Austin submittinge them selfes to the Pope who as ye heard refused that name and autoritye The conquest of the Danes was not longe nor greate but than folowed the Normans D. yeare sins saue fiue And if ye marke euen about that tyme was Hildebrande commenly cald Gregorye the. vii Pope who with his felowes brought more wicked super sticion into the church of God than euer was afore Afore his time there was no swarme of idle munkes and Freers in Englande nor in the worlde but they wroughte for their liuynge no suche gaddinge of Pilgrimages sellynge of Masses c. And therefore God iustlye plaged the world for falling from him and defilynge theym selues so filthilye with the dregges of Poperye I speake not this bicause I thinke all was well afore or that all the doinges of Gregorye and Austin were perfecte but to lette you see that oure Papystes leaue the beste and pyke oute the worst to folowe as metest for their purpose Now whether the people
as in them lay c. Here appeares how harde it was to diuorse the maried Priestes and howe some wolde not obey though they were excomunicate I marke also how the Bishop calles these mariages vncleanesse and sais they defile the ministerye but to an indifferent iudge the Priestes haue better reasons out of the Scriptures for theym selues than the Byshop had Let al them therfore that haue the feare of Godde afore theym consyder the great plages that God layd on thys Realme at that time The Realme was conquered by straungers Willyam Conquerour and his felowes the Popes Chaplains Lanfranc Bis. of Cantorb vnder kinge Willyam the. ii brought in transubstantiation Ansel. vnder Henry y e. i. next kinge folowinge brought in vnmaried priestes diuorced the maried the doctrine of trāsubstātiacion is so holy y ◠a maried priest may not handel it the one can not stand without the other the one necessarily bringes in y e other The late popes were better then they for in the time of pope Paule the. iii. kepynge hys Counsell at Trident a. xvii yeare synce came forth that woorthye booke Interim wherein is entreated the mariages of Priestes and concludet that those which be maried shoulde not be deuorced but whither any mo shoulde mary it should be referred and differred to a generall counsell These men were more reasonable modest and wise than oure late brutish Papistes for in the late daies of their raging madnes contrarye to this decree of the Pope made not xvi yere a fore they deuorsed here w t vs al Priests that afore were maried But whā these olde Popes see howe harde it was to driue Priestes from their wiues that Helbrande Gregorye vii decreed that none shoulde heare his masse that was maried and by this politie he brought more to passe than by excommunication or anye other waye Suche practises the Popes prelates are ful of for whan the Priestes perceiued their ministerye was despised it made them some thing to relent and at length altogether to quale At the same tyme and streight after the conqueste were swarmes of munkes brought almost into all the Cathedrall churches of the Realme As at Duresme in the yere M. lxxxiii the Priests which than were maried were brought from Duresme and had the prebendes of Aucland Darnton and Norton and munkes were placed in their stedes at Durram in the xviii yeare of Willyam the conquerour and these prebendes were than first founded appointed for these secular maried priestes O gētil Papists of old time that wold not displace maried priests but prouide liuings for them where our Edomites persecute theym wythout mercye Mariage Gods holye ordinaunce in Paradise blessed is punished of poperye in the world suche is their wickednesse In other places as Winchester Worceter and els where this bringinge in of Munkes and dryuinge out maried Priestes beganne a litle afore the conquest vnder kyng Edgarus but no great differens in the yeares Dunstan and Oswalde Byshops of Worcetor first and after of Cantorband Yorke were greate helpers in thys matter Oswald thrast all the clarkes out of worceter Church whych woulde not be made munkes Ethelwoldus Byshop of Wynchester thrast oute hys maried priestes likewise if they woulde not forsake their Wyues and become Munkes and placed Munkes in their stede but they so hated the Munkish life that they were cōtent to leaue al rather than become munks euery one of them saue iii. But after y ◠death of Edgarus Aelfer kinge of Mercia whiche was the middle aud chefe part of England and many other nobles of the realme droue out the munkes and brought in the maried Priestes againe These and suche like are written in the recordes of these churches and were done many of them about the yeare of our lorde ix C. lxiii and after Polychroni also in his vi booke touches manye of these thinges These things I haue spoken more large lye because he charges vs with disobeying all lawes as though these were neuer done in Englande afore and good men shoulde not suffer theym and also that the worlde maye see howe lewde vnlearned a Proctour hays taken theyr case in hande If he were not to farre paste shame he woulde not denye the lawes of the Realme to suffer Priestes mariage seynge the. xxix Iniunction whiche the Queenes hignesse set forth entreates of their mariage onelye But thys is their obedyence that they shewe to their Prynces in deniynge their lawes and it is their olde opinion that Iuiunctions be not lawes nor Princes haue that autoritye ouer them to make suche lawes God gyue theym better myndes or graunte the Prynce better subiectes It were to long to write all that may be said in this behalfe and it is not my meaninge onelye I woulde let theym see whiche woulde learne how wrongfullye Priestes mariage is accused For the frowarde obstinate that wyll not learne but contemne and condemne all that gayne saye it afore they heare theym speake I saye wyth oure Sauioure Chryste in a lyke case lette theym alone they be blynde and guydes of the blynde They are not to be passed on doe as trueth Goddes worde and a good conscience teaches you nothyng regardinge their ralynge blasphemies Austin in his booke de bono coniug ali Ca. xxi comparyng the chastitie of mariage and slngle life together sais thus The vertue of continentie muste be alwayes in the power of the mynde but in dede if must be shewed as things and tymes chaunge For as there was not a dyuerse meryte of sufferynge Martyrdome in Peter that suffered cruell death and in Ioan that suffered not So there is not a dyuerse meryte of Chastytye in Ioan whych was not maryed and in Abraham whyche gate chyldren For bothe hys syngle lyfe and thys mannes maryage serued Chryste as the tyme chaunged but Ioan hadde Chastytye bothe in power and dede Abraham onely in power Again ca. xxii euill menne saye to him that is chaste Art thou better than Abraham but whan he heares it lette him not be afraide but saye I am not better but the chastitie of single men is better than the chastitie of mariage Again ca. xxiii If we compare the things them selues together it is sure that the chastitie of continentie is better than the chastitie of mariage and yet bothe good but whan we compare the men to gether he is the better that hais a greater goodnes and vertue in him than the other hais Thus ferre Austin Marke the difference that he puttes betwix the goodnes of thinges themselues and the goodnes of the menne that haue theim I am sure many wil iudge that I speak this to please my wyfe but we reade that Paphuntius vnmaried whan some in the counsell would haue determined that Priests shoulde leaue their wiues perswaded the contrarye Spiridion being maried as he writes also and hauinge children was neuer the worse or hindred to minister the sacramentes Chriso in his homily
hanges ouer him Saint Ciprian sayes he seperates himselfe from Christ that does against the consent of the Byshop and clergy Saint Hiero. does saye we muste remayne in that Churche whiche is founded of the Apostles and does endure vnto thys daye by a succession of Byshoppes to whom the holye Ghoste hais appointed the rule and gouernement of this Churche sanctified by Christes bloud shedinge Nor let heretickes take anye comforte to theym selues if they can frame out of the Chapters of the scripture for their pourpose that whiche they saye seynge the deuill hais alledged some thinges of scripture for the scriptures consist not in readinge but true vnderstandinge If we will be members of Christes Churche we must continue firmely in that faith and religyon that was sent from the Apostolicall see of Ro. by S. Gregory into England which faith and religion was planted and stablyshed by Saint Angustine in thys Realme Saint Augustine stablyshed masse and vii sacramentes to be vsed in the latin tonge as Gâ—das does witnes and such maner of deuine seruice as is nowe vsed The aunswere to the. i. question SAint Austin in the first place alledged hais no suche definition althoughe the most parte of the wordes which he puttes there are true and woulde to God he considered howe muche he speakes against him selfe here in This is that which we defende that the Churche is gathered by Christ and Thappostles first and continues not in the Papisticall but in the Apostolicall faith vnder Christ our head who rules his churche stil by his holye spirite and worde and hais not put it into the â—andes of any one only general vicar in the earth as he vntruelye sayes whereas their church is bylded not on christ but on the Popes decrees whiche Thappostles neuer knewe and were vnwritten manye yeares after the death of Thappostles and are alwayes vncertayne chaunginge euer as it pleases the Pope for his time to determine And their Church hais had at one time iii. or iiii Popes for their heades like a monster with manye heades some Countrie folowinge one Pope some another as their heade We saye also that the Papistes haue deuided theim selues from this Churche of Christe makinge them selues sinagoges and chappelles gods and religion of their owne deuysynge as Micha did contrarye to Gods worde and therefore the wrath of God hanges ouer them except they returne howe holye so euer they pretende to be Ciprians wordes are not all together so plaine as he settes theym but if they were he meanes an other sort of Priestes and Clergye than the Popes for neyther they did take than to them nor he knew no such autoritye in them as they now vsurpe vnto theim selues for he writes as sharplye and homelye vnto Cornelius than byshop of Rome as he does to any other his felow bishops Surelye who so euer deuydes him selfe from Christes ministers and people refusinge their doctrine and discipline seperates him selfe from Christ euen as he that flees from the filthy dregges of Poperye and his Chaplaines is cut of from the Pope the father of suche wickednes In Ieroms wordes we most reioyse teachinge vs to continue in that Churche which is founded by Thapostles and not Popes endures to thys daye The wordes of succession c. folowinge are his owne and not Ieroms By thys doctrine of Ierom we flee to Thapostolicall and flee from the Papisticall Churche whiche was neuer knowen of manye yeares after Thapostles And we graunt that the deuil papistes and heretickes can alledge some wordes of the scriptures and therefore we saye that the Papistes be deuilyshe Heretickes because they racke writhe the scriptures to a contrarye meaninge to their owne damnation as the deuill did For succession and gouernement of Byshops for Austins religion massinge and vii sacramentes I said inoughe afore but where he alleges Gildas as father of his lies he does him much wroÌ„g for he hais neuer suche a word in all his writinges If he haue lette him shew it This is euer the facion of liynge Papistes to haue the names of doctours and auncient writers in their mouthes as though they were of the same opinioÌ„ that they be where in dede they be nothynge lesse and if they get a word or if that seemes to make for them they will adde a hole tale of their owne makinge as thoughe it were a piece of the same auncient mannes sayinge and by thys meanes they deceyue the simple whiche haue no learninge to iudge or haue not the bookes to trye their saiynges by as this miser goes about in these places afore Who is an hereticke HE that teaches defendes or maintaines anye erronyous oppinion agaynst the decrees iudgemente or determynatyon of Christes Catholicke Church is an hereticke Who is a schismaticke HE that is deuided or separat from the vnitye of the catholycke Church in ministration or receyuynge the sacramentes or diuine seruice is a schismaticke and in state of perdicion The aunswere to the. ii and. iii. questions HE wold gladly appeare to be wel sene in logiâ— if he had any If all be hereticks that defend an erronius opinion than many disputacions shall be condemned In disputing it is oft sene that of ignoraunce or for his learning sake manye defend an vntruth yet God forbid that they shoulde all be heretickes Austin says well I maye erre but I will not be an hereticke Then he is an hereticke properlye that defendes an errour obstinatelye and will not be corrected So teaches Saint Paule Flee from an hereticke after one or ii warnynges he sais not for ones teachinge or defending of it Also he is not a schismaticke that differs in small pointes or circumstaunces of ministringe the sacraments from other for than shoulde all the Greke church be in a schisme because they differ in some ceremonies from the Latin Churche and also one from another as I declared afore in the ministration of Basil Chrisost Saint Iames. c. the same may be said of the latin church to as for Ambrose order Gregores c. And because euer vnder the Catholicke churche he signifies Rome we saye that no countrie whiche vses other ceremonies than they doe is in this case a schismaticke for that their Romishe orders and ceremonies be of their owne deuisinge for the most part and not commaunded by god nor neuer were vsed generally in the vniuersall Catholicke churche as I proued afore and therfore they be free to vse or not vse as shalbe thought mete to differ in the substaunce and doctrine of sacramentes maye make a schisme or heresye but such ceremonies are free to all countries whiche maye edifie as appeared in Ansel. Epistle afore These fewe wordes are sufficient to lette him see his owne foolyshnes more might be said but I will not be so curious nor tedious to note all Saint Paule cals the Corinth schismatickes in henginge on mennes sleues for opinions in religion and for misusinge the
whiche is alreadye graunted him we confesse that no man ought to say masse at al much lesse they that say the communion should become masse mungers his autorities are fondlye brought to proue his pourpose and maye be turned against himselfe all for there is no sort of men that vse double dissemblynge so much as the Popes do other thinges that I proued afore I wil not repeat againe nowe but I wishe or god that as Dauid would not suffer his men that were shauen so to come in his sig ht so al christiaÌ„ princes wold banysh the Popes shauelinges for so the reason holdes in like of both The time for trial of gods people we do not greatly mislike onely this greues vs that so manye wythstande the manifest trueth whiche their conscience acknowledges to bee true and yet for feare of a chaunge or flattery of the worlde they be colde and will not or bare not openlye professe it and also that another sort of turnetipetâ—es for lacke of disciplyne occupie the place of pastours seruinge rather to fill their bely than for loue conscience or dutie where good order would that eyther such should be displaced or elles do great and worthye open penaunce solemnely afore they ministred the alledginge of these sundrye autorityes are vntrue and foolyshe Whether it is lawfull for the laite to receyue the communion as is now vsed IN receyuinge the Communion as now vled you break your profession made in baptisme and fall into schisme seperating youre selues from god and hys Church refusinge the Byshoppes youre true pastours so entringe into the malignaunt church of Sathan S. Paul dyes commaunde vs to obey the Byshoppes for they watche as to geue an accompt for oure soulde The Byshoppes be in prison readye to suffer death afore they willeyther minister or reseyue the communion like true pastours they put them selues walled and a sure defence for the people The catholicke church which we professed at our baptisme to beleue obey teacheth vs to receiue Christes bodye consecrato at inasse with prayers inuocations and benediction with the signe of the holy crosse and not bare bread and wine without consecration and benediction as is vsed in thys Communion beinge against the decrees and ordinaunce of Christes catholycke church Almightye God does commaunde vs to seperate our selues from such as take in hand a ministration of sa craments against the ordinance of Christs churche that ye touch nothing pertaining to them lest ye be lapped in their sin The Prophete O see boes say that al that receiue that bread of mourninge ouer the whiche wordes of blasphemye be spoken at the table shalbe defiled Therfore S. Ciprian says foramuch as we can exhort you by our letters that you come not to the cursed Communion with Priestes that be maculat for they be not worthye death that doe euill but all that consent to the doinge of ouill Nor let not the people perswade with theym selues that they can be free wythout spot of sinne communicating wyth a Priest in sinne No man can be well excused by ignoraunce be he neue so grosse of witte he maye perceyue it is not that whiche we haue professed to beleue but against it and if it were for a world lye gaine euery one woulde learne a longe matter and kepe it in memory The. x. aunswere IN receyuyng the communion now vsed the laite kepe their profession made in bapt where they promised like good shepe to beleue the Catholick Church which heares the voyce of their shepeherd only flees from straungers the Popishe churche and prelates haue deuised a facion of the Communion con trarye to Christes and his Apostles doinges and therefore they be worthelye abhorred Ye lie in sayinge that the catholicke Church teaches to receiue christes bodye consecrate at masse with the signe of the holy crosse or that we geue nothing but bare bread and wine now Proue where the Churche teaches so I proued afore howe many diuerse sortes of ministringe there was of olde tyme and all good therefore this youre one onelye popishe waye is not decreed by the vniuersall Churche nor neuer was generally receyued throughout all the worlde With what face can they saye we haue no consecration and geue nothinge but bare bread and wine If they haue any in their masse if the Euangelistes haue anye consecration or paul or if Thappostles we haue it also For if consecration stande in wordes we haue all the words that their masse the Gospell Saint Paul or Thapostles hadde Read Matth. Mark Luk. and the. xi to the Corinth what is written of the lordes supper and see whether oure Communion wante anye one worde that is in anye of them Than if we haue al as we haue in dede why is there no consecration with vs. Gregory sayes Thapostles consecrated only with the lordes prayer and that we vse as wel as they Ioan Duns sayes the wordes of consecratinge the bread be these This is my bodye and those wordes we haue to Further he sais Neyther Christ nor the Church hais defined which be the wordes of consecrating the cuppe and therfore he will not determine them What are we now worse than their owne doctours and why do ye lie in sayinge the Church hais defined it Duns knewe it not in his time nor the Church where is one so madde except Priestes to saye that consecration standes in crossinge or that Benedicete is to make a crosse proue it if ye can or els hold youre tong for shame Deceiue not the people Al ye workes of the lorde prayse ye the lord sais the psal Is blessing there to make a crosse or in anye other place ye canne finde I haue sene and heard many foolysh vnlearned papistes but a more asse than this I haue not he sais the people which communicate with a Priest that is in sin cannot be free from sin If the Priest be a drunkarde art thou a dronkard to in communicatynge with him if he be a hore hunter art thou one to I trust ye can iudge how false and foolish this is Saint Paule says he that eates and drinkes vnworthely eates drinkes his own damnation he sais not thy damnation or anye other mans but his owne Chrysost notes wel that he says sibijpsi non tibi He eates it and drinkes it damnation to himselfe and not to thee God forbid y e euilnes of the priest should defile theym that receiue with him for what Priest is so cleane that he hais no sinne in him If the sinne of the Priest shoulde defile the receiuer who woulde euer receyue at any priestes handes seynge all be sinners it is a generall rule and true in their owne bookes The vnworthines of the Priest hurtes not the goodnes of the sacrament God forbid that the euilnes of manne shoulde hurt or defile Gods holy ordinaunce or that the wickednes of the Priests shuld be imputed to them that receiue the sacrament at their hand