But what need we rehearse concubines and bawds? as for that is now an ordinary and a gainful sin at Rome. For harlots sit there now-a-days, not as they did in times past, without the city walls, and with their faces hid and covered, but they dwell in palaces and fair houses: they stray about in court and market, and that with bare and open face: as who say, they may not only lawfully do it, but ought also to be praised for so doing. What should we say any more of this? Their vicious and abominable life is now thoroughly known to the whole world. Bernard writeth roundly and truly of the Bishop of Rome's house, yea, and of the Bishop of Rome himself. "Thy palace," saith he, "taketh in good men, but it maketh none; naughty persons thrive there, and the good appayre and decay." And whosoever he were which wrote the Tripartite work, annexed to the Council Lateranense, saith thus: "So excessive at this day is the riot, as well in the prelates and bishops as in the clerks and priests, that it is horrible to be told."

But these things be not only grown in ure, and so by custom and continual time well allowed, as all the rest of their doings in manner be, but they are now waxen old and rotten ripe. For who hath not heard what a heinous act Peter Aloisius, Pope Paul the Third's son, committed against Cosmus Cherius, the Bishop of Fanum; what John, Archbishop of Beneventum, the Pope's legate at Venice, wrote in the commendation of a most abominable filthiness: and how he set forth, with most loathsome words and wicked eloquence, the matter which ought not once to proceed out of anybody's mouth! To whose ears hath it not come, that N. Diasius, a Spaniard, being purposely sent from Rome into Germany, so shamefully and devilishly murdered his own brother John Diasius, a most innocent and a most godly man, only because he had embraced the Gospel of Jesu Christ, and would not return again to Rome?

But it may chance to this they will say: These things may sometime happen in the best governed commonwealths, yea, and against the magistrates' wills: and besides, there be good laws made to punish such. I grant it be so: but by what good laws (I would know) have these great mischiefs been punished amongst them? Petrus Aloisius, after he had done that notorious act that I spake of, was always cherished in his father's bosom, Pope Paul the Third, and made his very derling. Diasius, after he had murdered his own brother, was delivered by the Pope's means, to the end he might not be punished by good laws. John Casus, the Archbishop of Beneventum, is yet alive, yea, and liveth at Rome, even in the eyes and sight of the most holy father.

They have put to death infinite numbers of our brethren, only because they believed truly and sincerely in Jesu Christ. But of that great and foul number of harlots, fornicators, adulterers, what one have they at any time (I say not killed, but) either excommunicated, or once attached? Why! voluptuousness, adultery, ribaldry, whoredom, murdering of kin, incest, and others more abominable parts, are not these counted sin at Rome? Or, if they be sin, ought "Christ's vicar, Peter's successor, the most holy father," so lightly and slightly to bear them, as though they were no sin, and that in the city of Rome, and in that principal tower of all holiness?

O holy Scribes and Pharisees, which knew not this kind of holiness! what a Catholic faith is this! Peter did not thus teach at Rome: Paul did not so live at Rome: they did not practise brothelry, which these do openly: they made not a yearly revenue and profit of harlots: they suffered no common adulterers and wicked murderers to go unpunished. They did not receive them into their entire familiarity, into their council, into their household, nor yet into the company of Christian men. These men ought not therefore so unreasonably to triumph against our living. It had been more wisdom for them either first to have proved good their own life before the world, or at least to have cloaked it a little more cunningly. For we do use still the old and ancient laws, and (as much as men may do, in the manners used at these days, all things are so wholly corrupt) we diligently and earnestly put in execution the ecclesiastical discipline: we have not common brothel-houses of strumpets, nor yet flocks of concubines, nor herds of harlot-hunters: neither do we prefer adultery before matrimony: neither do we exercise beastly sensuality: neither do we gather ordinary rents and stipends of stews: nor do we suffer to escape unpunished incest and abominable naughtiness, nor yet such manquellers as the Aloisians, Casians, and Diazians were. For if these things would have pleased us, we needed not to have departed from these men's fellowship, amongst whom such enormities be in their chief pride and price. Neither needed we, for leaving them, to run into the hatred of men, and into most wilful dangers. Paul the Fourth, not many months sithence, had at Rome in prison certain Augustine friars, many bishops, and a great number of other devout men, for religion's sake. He racked them and tormented them: to make them confess, he left no means unassayed. But in the end how many brothels, how many whoremongers, how many adulterers, how many incestuous persons could he find of all those? Our God be thanked, although we be not the men we ought and profess to be, yet, whosoever we be, compare us with these men, and even our own life and innocency will soon prove untrue and condemn their malicious surmises. For we exhort the people to all virtue and well-doing, not only by books and preachings, but also with our examples and behaviour. We also teach that the Gospel is not a boasting or bragging of knowledge, but that it is the law of life, and that a Christian man (as Tertullian saith) "ought not to speak honourably, but ought to live honourably; nor that they be the hearers of the law, but the doers of the law, which are justified before God."

Besides all these matters wherewith they charge us, they are wont also to add this one thing, which they enlarge with all kind of spitefulness: that is, that we be men of trouble, that we pluck the "sword and sceptre out of kings' hands;" that we arm the people: that we overthrow judgment places, destroy the laws, make havoc of possessions, seek to make the people princes, turn all things upside down: and, to be short, that we would have nothing in good frame in a commonwealth. Good Lord, how often have they set on fire princes' hearts with these words, to the end they might quench the light of the Gospel in the very first appearing of it, and might begin to hate the same ere ever they were able to know it, and to the end that every magistrate might think he saw his deadly enemy as often as he saw any of us!

Surely it should exceedingly grieve us to be so maliciously accused of most heinous treason, unless we knew that Christ Himself, the Apostles, and a number of good and Christian men, were in times past blamed and envied in manner for the same faults. For although Christ taught "they should give unto Caesar that which was Caesar's," yet was He charged with sedition, in that He was accused to devise some conspiracy and covet the kingdom. And hereupon they cried out with open mouth against him in the place of judgment: "If thou let this man escape, thou art not Caesar's friend." And though the Apostles did likewise evermore and steadfastly teach, that magistrates ought to be obeyed, "that every soul ought to be subject to the higher powers, not only for fear of wrath and punishment, but even for conscience sake;" yet bare they the name to disquiet the people, and to stir up the multitude to rebel. After this sort did Haman specially bring the nation of the Jews into the hatred of the king Assuerus, because, said he, "they were a rebellious and stubborn people, and despised the ordinances and commandments of princes." Wicked King Ahab said to Elie [Elijah] the prophet of God, "It is thou that troublest Israel." Amasias, the priest at Bethel, laid a conspiracy to the prophet Amos' charge before King Jeroboam, saying, "See, Amos hath made a conspiracy against thee in the midst of the house of Israel." To be brief, Tertullian saith, this was the general accusation of all Christians while he lived, that they were traitors, they were rebels, and the enemies of mankind. Wherefore, if now-a-days the truth be likewise evil spoken of, and being the same truth it was then, if it be now like despitefully used as it was in times past, though it be a grievous and unkind dealing, yet can it not seem unto us a new or an unwonted matter.

Forty years ago and upward, was it an easy thing for them to devise against us these accursed speeches, and other, too, sorer than these; when, in the midst of the darkness of that age, first began to spring and to give shine some one glimmering beam of truth, unknown at that time and unheard of: when also Martin Luther and Hulderic Zuinglius, being most excellent men, even sent of God to give light to the whole world, first came unto the knowledge and preaching of the Gospel; whereas yet the thing was but new, and the success thereof uncertain; and when men's minds stood doubtful and amazed, and their ears open to all slanderous tales; and when there could be imagined against us no fact so detestable, but the people then would soon believe it for the novelty and strangeness of the matter. For so did Symmachus, so did Celsus, so did Julianus, so did Porphyrius, the old foes to the Gospel, attempt in times past to accuse all Christians of sedition and treason, before that either prince or people were able to know who those Christians were, what they professed, what they believed, or what was their meaning. But now, sithence our very enemies do see, and cannot deny, but we ever in all our words and writings have diligently put the people in mind of their duty, to obey their princes and magistrates, yea, though they be wicked (for this doth very trial and experience sufficiently teach, and all men's eyes, whosoever and wheresoever they be, do well enough see and witness for us), it was a foul part of them to charge us with these things; yea, seeing they could find no new and late faults, therefore to seek to procure us envy only with stale and out worn lies.

We give our Lord God thanks, whose only cause this is, there hath yet at no time been any such example in all the realms, dominions, and commonweals, which have received the Gospel. For we have overthrown no kingdom, we have decayed no man's power or right, we have disordered no commonwealth. There continue in their own accustomed state and ancient dignity, the kings of our country of England, the kings of Denmark, the kings of Sweden, the dukes of Saxony, the counts palatine, the marquesses of Brandenburg, the landgraves of Hesse, the commonwealth of the Helvetians and Rhaetians, and the free cities, as Argentine, Basil, Frankfort, Ulm, Augusta, and Nuremberg; do all, I say, abide in the same authority and estate wherein they have been heretofore, or rather in a much better, for that by means of the Gospel they have their people more obedient unto them. Let them go, I pray you, into those places where at this present through God's goodness the Gospel is taught. Where is there more majesty? Where is there less arrogancy and tyranny? Where be the prince more honoured? Where is the people less unruly? Where hath there at any time the commonwealth or the Church been in more quiet? Perhaps ye will say, from the first beginning of this doctrine the common sort everywhere began to rage and to rise throughout Germany. Allow it were so, yet Martin Luther, the publisher and setter forward of this doctrine, did write marvellous vehemently and sharply against them, and reclaimed them, home to peace and obedience.

But whereas it is wont sometime to be objected by persons wanting skill touching the Helvetians' change of state, and killing of Leopoldus the Duke of Austria, and restoring by force their country to liberty, that was done, as appeareth plainly by all stories, for two hundred and threescore years past or above, under Boniface the Eighth, when the authority of the "Bishop of Rome" was in greatest jollity; about two hundred years before Huldericus Zuinglius either began to teach the Gospel, or yet was born: and ever since that time they have had all things still and quiet, not only from foreign enemies, but also from civil dissension. And if it were a sin in the Helvetians to deliver their own country from foreign government, specially when they were so proudly and tyrannously oppressed, yet to burden us with other men's faults, or them with the faults of their forefathers, is against all right and reason.

But O immortal God! and will the Bishop of Rome accuse us of treason? Will he teach the people to obey and follow their magistrates? or hath he any regard at all of the majesty of princes? Why doth he then, as none of the old bishops of Rome heretofore ever did, suffer himself to be called of his flatterers "lord of lords," as though he would have all kings and princes, who and whatsoever they are, to be his underlings? Why doth he vaunt himself to be "king of kings," and to have kingly royalty over his subjects? Why compelleth he all emperors and princes to swear to him fealty and true obedience? Why doth he boast that the "emperor's majesty's is a thousandfold inferior to him:" and for this reason specially, because God hath made two lights in heaven, and because heaven and earth were created not at two beginnings, but in one? Why hath he and his complices (like Anabaptists and Libertines, to the end they might run on more licentiously and carelessly) shaken off the yoke, and exempted themselves from being under a civil power? Why hath he his legates (as much to say as most subtle spies) lying in wait in all kings' courts, councils, and privy chambers? Why doth he, when he list, set Christian princes one against another, and at his own pleasure trouble the whole world with debate and discord? Why doth he excommunicate, and command to be taken as a heathen and a Pagan any Christian prince that renounceth his authority? And why promiseth he his "indulgences and his pardons" so largely to any that will (what way soever it be) kill any of his enemies? Doth he maintain empires and kingdoms? or doth he once desire that common quiet should be provided for? You must pardon us, good reader, though we seem to utter these things more bitterly and bitingly than it becometh divines to do. For both the shamefulness of the matter, and the desire of rule in the Bishop of Rome is so exceeding and outrageous, that it could not well be uttered with other words, or more mildly. For he is not ashamed to say in open assembly, "that all jurisdiction of all kings doth depend upon himself." And to feed his ambition and greediness of rule, he hath pulled in pieces the "empire of Rome," and vexed and rent whole Christendom asunder. Falsely and traitorously also did he release the Romans, the Italians, and himself too, of the oath whereby they and he were straitly bound to be true to the "emperor of Greece," and stirred up the emperor's subjects to forsake him: and calling Carolus Martellus out of France into Italy, made him emperor, such a thing as never was seen before. He put Chilpericus, the French king, being no evil prince, beside his realm, only because he fancied him not, and wrongfully placed Pipin in his room. Again, after he had cast out King Philip, if he could have brought it to pass, he had determined and appointed the kingdom of France to Albertus King of Romans. He utterly destroyed the state of the most nourishing city and commonweal of Florence, his own native country, and brought it out of a free and peaceable state, to be governed at the pleasure of one man: he brought to pass by his procurement, that whole Savoy on the one side was miserably spoiled by the Emperor Charles the Fifth, and on the other side by the French king, so as the unfortunate duke had scant one city left him to hide his head in.

We are cloyed with examples in this behalf, and it should be very tedious to reckon up all the notorious deeds of the bishops of Rome. Of which side were they, I beseech you, which poisoned Henry the Emperor even in the receiving of the sacrament? which poisoned Victor the Pope even in the receiving of the chalice? which poisoned our King John, king of England, in a drinking cup? Whosoever at least they were and of what sect soever, I am sure they were neither Lutherans nor Zuinglians. What is he at this day, which alloweth the mightiest kings and monarchs of the world to kiss his blessed feet? What is he that commandeth the emperor to go by him at his horse bridle, and the French king to hold his stirrup? Who hurled under his table Francis Dandalus the duke of Venice, king of Crete and Cyprus, fast bound with chains, to feed of bones among his dogs? Who set the imperial crown upon the Emperor Henry the Sixth's head, not with his hand, but with his foot; and with the same foot again cast the same crown off, saying withal, "he had power to make emperors, and to unmake them again at his pleasure"? Who put in arms Henry the son against the emperor his father Henry the Fourth, and wrought so that the father was taken prisoner of his own son, and being shorn and shamefully handled, was thrust into a monastery, where with hunger and sorrow he pined away to death? Who so ill-favouredly and monstrously put the Emperor Frederick's neck under his feet, and, as though that were not sufficient, added further this text out of the Psalms, "Thou shalt go upon the adder and cockatrice, and shalt tread the lion and dragon under thy feet"? Such an example of scorning and contemning a prince's majesty, as never before that was heard tell of in any remembrance; except, I ween, either of Tamerlane's, the king of Scythia, a wild and barbarous creature, or else of Sapor king of the Persians.

All these notwithstanding were Popes, all Peter's successors, all most holy fathers, whose several words we must take to be as good as several Gospels. If we be counted traitors which do honour our princes, which give them all obedience, as much as is due to them by God's word, and which do pray for them, what kind of men then be these, which have not only done all the things before said, but also allow the same for specially well done? Do they then either this way instruct the people, as we do, to reverence their magistrate? Or can they with honesty appeach us as seditious persons, breakers of the common quiet, and despisers of princes' majesty?

Truly, we neither put off the yoke of obedience from us; neither do we disorder realms; neither do we set up or pull down kings; nor translate governments; nor give our kings poison to drink; nor yet hold to them our feet to be kissed; nor, opprobriously triumphing over them, leap into their necks with our feet. This rather is our profession; this is our doctrine: that every soul, of what calling soever he be—be he monk, be he preacher, be he prophet, be he Apostle—ought to be subject to kings and magistrates; yea, and that the Bishop of Rome himself—unless he will seem greater than Evangelists, than the Prophets, or the Apostles—ought both to acknowledge and to call the emperor his lord and master, which the old Bishops of Rome, who lived in times of more grace, ever did. Our common teaching also is, that we ought so to obey princes as men sent of God; and that whoso withstandeth them, withstandeth God's ordinance. This is our showing, and this is well to be seen, both in our books and in our preachings, and also in the manners and modest behaviour of our people.

But where they say we have gone away from the unity of the Catholic Church, this is not only a matter of malice, but, besides, though, it be most untrue, yet hath it some show and appearance of truth. For the common people and ignorant multitude give not credit alone to things true and of certainty, but even to such things also, if any chance, which may seem to have but a resemblance of truth. Therefore, we see that subtle and crafty persons, when they had no truth on their side, have ever contended and hotly argued with things likely to be true, to the intent they which were not able to espy the very ground of the matter, might be carried away at least with some pretence and probability thereof. In times past, where the first Christians, our forefathers, in making their prayers to God, did turn themselves towards the east, there were that said, "they worshipped the sun, and reckoned it as God." Again, where our forefathers said, that as touching immortal and everlasting life, they lived by no other means, but by the "flesh and blood of that Lamb who was without spot," that is to say, of our Saviour Jesus Christ, the envious creatures and foes of Christ's Cross, whose only care was to bring Christian religion into slander by all manner of ways, made people believe that they were wicked persons, that they "sacrificed men's flesh, and drunk men's blood." Also, where our forefathers said that before God "there is neither man nor woman," nor, for attaining to the true righteousness, there is no distinction at all of persons, and that they did call one another indifferently by the name of sisters and brothers: there wanted not men which forged false tales upon the same, saying that the Christians made no difference among themselves either of age or of kind, but like brute beasts without regard had to do one with another. And where, for to pray and hear the Gospel, they met often together in secret and bye places, because rebels sometime were wont to do the like, rumours were everywhere spread abroad, how they made privy confederacies, and counselled together either to kill the magistrates or to subvert the commonwealth. And where, in celebrating the holy mysteries after Christ's institution, they took bread and wine, they were thought of many not to worship Christ, but Bacchus and Ceres; forsomuch as those vain gods were worshipped of the heathens in like sort, after a profane superstition, with bread and wine.

These things were believed of many, not because they were true, indeed (for what could be more untrue?), but because they were like to be true, and through a certain shadow of truth might the more easily deceive the simple. On this fashion likewise do these men slander us as heretics, and say that we have left the Church and fellowship of Christ: not because they think it is true—for they do not much force of that, but because to ignorant folk it might, perhaps, some way appear true. We have, indeed, put ourselves apart not as heretics are wont, from the Church of Christ, but as all good men ought to do, from the infection of naughty persons and hypocrites.

Nevertheless, in this point they triumph marvellously—"that they be the Church, that their Church is Christ's spouse, the pillar of truth, the ark of Noah;" and that without it there is no hope of salvation. Contrariwise they say, "that we be renegades; that we have torn Christ's seat;" that we are plucked quite off from the body of Christ, and have forsaken the Catholic faith. And when they leave nothing unspoken that may never so falsely and maliciously be said against us, yet this one thing are they never able truly to say, that we have swerved either from the Word of God, or from the Apostles of Christ, or from the primitive Church. Surely we have ever judged the primitive Church of Christ's time, of the Apostles and of the holy fathers, to be the Catholic Church; neither make we doubt to name it, "Noah's ark, Christ's spouse, the pillar and upholder of all truth;" nor yet to fix therein the whole mean of our salvation. It is doubtless an odious matter for one to leave the fellowship whereunto he hath been accustomed, and specially of those men, who, though they be not, yet at least seem and be called Christians. And, to say truly, we do not despise the Church of these men (howsoever it be ordered by them now-a-days), partly for the name's sake itself, and partly for that the Gospel of Jesus Christ hath once been therein truly and purely set forth. Neither had we departed therefrom, but of very necessity, and much against our wills. But I put case, an idol be set up in the Church of God, and the same desolation, which Christ prophesied to come, stood openly in the holy place. What if some thief or pirate invade and possess "Noah's ark?" These folks, as often as they tell us of the Church, mean thereby themselves alone, and attribute all these titles to their own selves, boasting, as they did in times past which cried, "The temple of the Lord, the temple of the Lord;" or as the Pharisees and Scribes did, which craked they were "Abraham's children."

Thus with a gay and jolly show deceive they the simple, and seek to choke us with the very name of the Church. Much like as if a thief, when he had gotten into another man's house, and by violence either hath thrust out or slain the owner, should afterward assign the same house to himself, casting forth of possession the right inheritor; or if Anti-Christ, when he had once entered into "the temple of God," should afterward say, "This house is mine own, and Christ hath nothing to do withal." For these men now, after they have left nothing remaining in the Church of God that hath any likeness of this Church, yet will they seem the patrons and valiant maintainers of the Church, very like as Gracchus amongst the Romans stood in defence of the treasury, notwithstanding with his prodigality and fond expenses he had utterly wasted the whole stock of the treasury. And yet was there never anything so wicked, or so far out of reason, but lightly it might be covered and defended by the name of the Church. For the wasps also make honey-combs as well as bees, and wicked men have companies like to the Church of God: yet, for all that, "they be not straightway the people of God which are called the people of God; neither be they all Israelites as many as are come of Israel the father." The Arians, notwithstanding they were heretics, yet bragged they that they alone were Catholics, calling all the rest now Ambrosians, now Athanasians, now Johannites. And Nestorius, as saith Theodoret, for all that he was an heretic, yet covered he himself [Greek text]: that is, to wit, with a certain cloak and colour of the true and right faith. Ebion, though he agreed in opinion with the Samaritans, yet, as saith Epiphanius, he would needs be called a Christian. The Mahometists at this day, for all that all histories make plain mention, and themselves also cannot deny, but they took their first beginning of "Agar the bond-woman," yet for the very name and stock's sake, chose they rather to be called Saracens, as though they came of "Sarah the free woman, and Abraham's wife."

So likewise the false prophets of all ages, which stood up against the prophets of God, which resisted Esaias, Jeremy, Christ, and the Apostles, at no time craked of anything so much as they did of the name of the Church. And for no other cause did they so fiercely vex them, and call them runaways and apostates, than for that they forsook their fellowship, and kept not the ordinances of the elders. Wherefore, if we would follow the judgments of those men only who then governed the Church, and would respect nothing else, neither God nor His word, it must needs be confessed, that the Apostles were rightly and by just law condemned of them to death, because they fell from the bishops and priests, that is, you must think, from the "Catholic Church:" and because they made many new alterations in religion, contrary to the bishops' and priests' wills, yea, and for all their spurning so earnestly against it. Wherefore, like as it is written that Hercules in old time was forced in striving with Antaeus, that huge giant, to lift him quite up from the earth that was his mother, ere he could conquer him, even so must our adversaries be heaved from their mother, that is, from this vain colour and shadow of the Church, wherewith they so disguise and defend themselves: otherwise they cannot be brought to yield unto the word of God. "And therefore," saith Jeremy the prophet, "make not such great boast that the temple of the Lord is with you. This is but a vain confidence: these are lies." The angel also saith in the Apocalypse, "They say they be Jews; but they be the synagogue of Satan." And Christ said to the Pharisees when they vaunted themselves of the kindred and blood of Abraham, "Ye are of your father, the devil;" for you resemble not your father Abraham; as much to say as ye are not the men ye would so fain be called: ye beguile the people with vain titles, and abuse the name of the Church to the overthrowing of the Church.

So that these men's part had been, first to have clearly and truly proved that the Romish Church is the true and right instructed Church of God, and that the same as they do order it at this day doth agree with the primitive Church of Christ, of the Apostles, and of the holy fathers, which we doubt not but was indeed the true Catholic Church. For our parts, if we could have judged ignorance, error, superstition, idolatry, men's inventions, and the same commonly disagreeing with the Holy Scriptures, either to please God or to be sufficient for the obtaining everlasting salvation; or if we could ascertain ourselves, that the word of God was written but for a time only, and afterward again ought to be abrogated and put away: or else that the sayings and commandments of God ought to be subject to man's will, that whatsoever God saith and commandeth, except the Bishop of Rome willeth and commandeth the same, it must be taken as void and unspoken: if we could have brought ourselves to believe these things, we grant there had been no cause at all why we should have left these men's company. As touching that we have now done to depart from that Church, whose errors were proved and made manifest to the world, which Church also had already evidently departed from God's word: and yet not to depart so much from itself, as from the errors thereof; and not to do this disorderly or wickedly, but quietly and soberly; we have done nothing herein against the doctrine either of Christ or of His Apostles. For neither is the Church of God such as it may not be dusked with some spot, or asketh not sometime reparation. Else what needeth there so many assemblies and councils, without the which, as saith AEgidius, the Christian faith is not able to stand? "For look," saith he: "how often councils are discontinued, so often is the Church destitute of Christ." Or if there be no peril that harm may come to the Church, what need is there to retain to no purpose the names of bishops, as is now commonly used among them? For if there be no sheep that may stray, why be they called shepherds? If there be no city that may be betrayed, why be they called watchmen? If there be nothing that may run to ruin, why be they called pillars? Anon after the first creation of the world the Church of God began to spread abroad, and the same was instructed with the heavenly word which God Himself pronounced with His own mouth. It was also furnished with Divine ceremonies. It was taught by the Spirit of God, by the patriarchs and prophets, and continued so even till the time that Christ showed Himself to us in the flesh.

This notwithstanding, how often, O good God, in the meanwhile, and how horribly was the same Church darkened and decayed! Where was that Church then, when "all flesh upon earth had denied their own way?" Where was it, when amongst the number of the whole world there were only eight persons (and they neither all chaste and good) whom God's will was should be saved alive from that universal destruction and mortality? when Elie the prophet so lamentably and bitterly made moan, that "only himself was left" of all the whole world which did truly and duly worship God? and when Esay said, "The silver of God's people (that is, of the Church) was become dross: and that the same city, which aforetime had been faithful, was now become a harlot: and that in the same there was no part sound throughout the whole body, from the head to the foot?" or else, when Christ Himself said, "that the house of God was made by the Pharisees and priests a den of thieves?" Of a truth, the Church, even as a corn-field, except it be eared, manured, tilled, and trimmed, instead of wheat it will bring forth thistles, darnel, and nettles. For this cause did God send ever among both Prophets and Apostles, and last of all His "own Son," who might bring home the people into the right way, and repair anew the tottering Church after she had erred.

But lest some man should say, that the aforesaid things happened in the time of the law only, of shadows, and of infancy, when truth lay hid under figures and ceremonies, when nothing as yet was brought to perfection, when the law was not graven in men's hearts, but in stone: and yet is that but a foolish saying, for even at those days was there the very same God that is now, the same Spirit, the same Christ, the same faith, the same doctrine, the same hope, the same inheritance, the same league, and the same efficacy and virtue of God's word: Eusebius also saith: "All the faithful, even from Adam until Christ, were in very deed Christians" (though they were not so termed), but, as I said, lest men should thus speak still, Paul the Apostle found the like faults and falls even then in the prime and chief of the Gospel in chief perfection, and in the light; so that he was compelled to write in this sort to the Galatians, whom he had well before that instructed: "I fear me," quoth he, "lest I have laboured among you in vain, and lest ye have heard the Gospel in vain." "O my little children, of whom I travail anew till Christ be fashioned again in you." And as for the Church of the Corinthians, how foully it was denied, is nothing needful to rehearse. Now tell me, might the Churches of the Galatians and Corinthians go amiss, and the Church of Rome alone may not fail, nor go amiss? Surely Christ prophesied long before of His Church, that the time should come when desolation should stand in the holy place. And Paul saith, that Antichrist should once set up his own tabernacle and stately seat in the temple of God: and that the time should be, "when men should not away with wholesome doctrine, but be turned back unto fables and lies," and that within the very Church. Peter likewise telleth, how there should be teachers of lies in the Church of Christ. Daniel the Prophet, speaking of the latter times of Antichrist: "Truth," saith he, "in that season shall be thrown under foot, and trodden upon in the world." And Christ saith, how the calamity and confusion of things shall be so exceeding great, "that even the chosen, if it were possible, shall be brought into error;" and how all these things shall come to pass, not amongst Gentiles and Turks, but that they should be in the holy place, in the temple of God, in the Church, and in the company and fellowship of those which profess the name of Christ.

Albeit these same warnings alone may suffice a wise man to take heed he do not suffer himself rashly to be deceived with the name of the Church, and not to stay to make further inquisition thereof by God's word; yet beside all this, many fathers also, many learned and godly men, have often and carefully complained how all these things have chanced in their lifetime. For even in the midst of that thick mist of darkness, God would yet there should be some, who, though they gave not a clear and bright light, yet should they kindle, were it but some spark, which men might espy, being in the darkness.

Hilarius, when things as yet were almost uncorrupt, and in good ease too: "Ye are ill deceived," saith he, "with the love of walls: ye do ill worship the Church, in that ye worship it in houses and buildings: ye do ill bring in the name of peace under roofs. Is there any doubt but Antichrist will have his seat under the same? I rather reckon hills, woods, pools, marshes, prisons, and quagmires, to be places of more safety: for in these the prophets, either abiding of their accord or forced thither by violence, did prophesy by the Spirit of God."

Gregory, as one which perceived and foresaw in his mind the wrack of all things, wrote thus to "John, Bishop of Constantinople," the first of all others that commanded himself to be called by this new name, the "universal bishop of whole Christ's Church:" "If the Church," saith he, "shall depend upon one man, it will at once fall down to the ground." Who is he, that seeth not how this is come to pass long since? For long agone hath the Bishop of Rome willed to have the "whole Church depend upon" himself alone. Wherefore it is no marvel though it be clean fallen down long agone.

Bernard the abbot, above four hundred years past, writeth thus: "Nothing is now of sincerity and pureness amongst the clergy: wherefore it resteth, that the man of sin should be revealed." The same Bernard, in his work of the conversion of Paul; "It seemeth now," saith he, "that persecution hath ceased: no, no; persecution seemeth but now to begin, even from them which have chief pre-eminence in the Church. Thy friends and neighbours have drawn near, and stood up against thee: from the sole of thy foot to the crown of thy head there is no part whole. Iniquity is proceeded from the elders, the judges, and deputies, which pretend to rule thy people. We cannot say now, Look how the people be, so is the priest. For the people is not so ill as the priest is. Alas, alas, O Lord God, the selfsame persons be the chief in persecuting thee, which seem to love the highest place, and bear most rule in Thy Church!" The same Bernard again, upon the Canticles, writeth thus: "All they are thy friends, yet are they all thy foes: all thy kinsfolk, yet are they all thy adversaries. Being Christ's servants, they serve Antichrist. Behold, in my rest, my bitterness is most bitter." Roger Bacon, also a man of great fame, after he had in a vehement oration touched to the quick the woeful state of his own time: "These so many errors," saith he, "require and look for Antichrist." Gerson complaineth, that in his days all the substance and efficacy of sacred divinity was brought unto a glorious contention and ostentation of wits, and to very sophistry. The friars of Lyons, men, as touching the manner of their life, not to be misliked, were wont boldly to affirm, that the Romish Church (from whence alone all counsel and order was then sought) was the very same "harlot of Babylon and rout of devils," whereof is prophesied so plainly in the Apocalypse.

I know well enough the authority of these foresaid persons is but lightly regarded among these men. How then if I call forth those for witness, whom they themselves have used to honour? What if I say that Adrian, the Bishop of Rome, did frankly confess that all these mischiefs brast out first from the high throne of the Pope? Pighius acknowledgeth herein to be a fault, that many abuses are brought in, even into the very mass, which mass otherwise he would have seem to be a reverend matter. Gerson saith, that through the number of most fond ceremonies, all the virtue of the Holy Ghost, which ought to have operation in us, and all true godliness, is utterly quenched and dead. Whole Greece and Asia complain, how the bishops of Rome, with the marts of their purgatories and pardons, have both tormented men's consciences and picked their purses.

As touching the tyranny of the bishops of Rome, and their barbarous Persian-like pride, to leave out others, whom perchance they reckon for enemies, because they freely and liberally find fault with their vices, the same men which have led their life at Rome in the holy city, in the face of the most holy father, who also were able to see all their secrets and at no time departed from the Catholic faith: as, for example, Laurentius Valla, Marsilius Patavinus, Francis Petrarch, Hierom Savonarola, Abbot Joachim, Baptist of Mantua, and, before all these, Bernard the abbot, have many a time and much complained of it, giving the world also sometime to understand that the Bishop of Rome himself (by your leave) is very Antichrist. Whether they spake it truly or falsely, let that go. Sure I am they spake it plainly. Neither can any man allege that those authors were Luther's or Zuinglius' scholars: for they were not only certain years, but also certain ages ere ever Luther's or Zuinglius' names were heard of. They well saw that even in their days errors had crept into the Church, and wished earnestly they might be amended.

And what marvel if the Church were then carried away with errors in that time, specially when neither the Bishop of Rome, who then only ruled the roost, nor almost any other, either did his duty, or once understood what was his duty? for it is hard to be believed, while they were idle and fast asleep, that the devil also all that while either fell asleep or else continually lay idle. For how they were occupied in the meantime, and with what faithfulness they took care of God's house, though we hold our peace, yet I pray you, let them hear Bernard their own friend. "The bishops," saith he, "who now have the charge of God's Church, are not teachers, but deceivers: they are not feeders, but beguilers: they are not prelates, but Pilates." These words spake Bernard of that bishop who named himself the highest bishop of all, and of the other bishops likewise which then had the place of government. Bernard was no Lutheran: Bernard was no heretic. He had not forsaken the Catholic Church: yet nevertheless he did not let to call the bishops that then were, deceivers, beguilers, and Pilates. Now when the people was openly deceived, and Christian men's eyes were craftily bleared, and when Pilate sat in judgment-place, and condemned Christ and Christ's members to sword and fire, O good Lord, in what case was Christ's Church then? But yet tell me, of so many and so gross errors, what one have these men at any time reformed? or what fault have they once acknowledged and confessed?

But, forsomuch as these men avouch the universal possession of the Catholic Church to be their own, and call us heretics, because we agree not in judgment with them, let us know, I beseech you, what proper mark and badge hath that Church of theirs, whereby it may be known to be the Church of God. I wiss it is not so hard a matter to find out God's Church, if a man will seek it earnestly and diligently. For the Church of God is set upon a high and glittering place, in the top of a hill, and built upon the "foundation of the Apostles and Prophets:" "There," saith Augustine, "let us seek the Church; there let us try our matters." "And," as he saith again in another place, "the Church must be showed out of the holy and canonical Scriptures: and that which cannot be showed out of them is not the Church." Yet, for all this, I wot not how, whether it be for fear, or for conscience, or despair of victory, these men alway abhor and fly the Word of God, even as the thief flieth the gallows. And no wonder truly. For, like as men say, the cantharus by-and-bye perisheth and dieth as soon as it is laid in balm: notwithstanding balm be otherwise a most sweet-smelling ointment; even so these men well see their own matter is damned and destroyed in the Word of God, as if it were in poison.

Therefore the Holy Scriptures, which our Saviour Jesus Christ did not only use for authority in all His speech, but did also at last seal up the same with His own blood, these men, to the intent they might with less business drive the people from the same, as from a thing dangerous and deadly, have used to call them a bare letter, uncertain, unprofitable, dumb, killing, and dead: which seemeth to us all one as if they should say, "The Scriptures are to no purpose, or as good as none." Hereunto they add a similitude not very agreeable, how the Scriptures be like to a nose of wax, or a shipman's hose: how they may be fashioned and plied all manner of ways, and serve all men's turns. Woteth not the Bishop of Rome, that these things are spoken by his own minions? or understandeth he not he hath such champions to fight for him? Let him hearken then how holily and how godly one Hosius writeth of this matter, a bishop in Polonia, as he testifieth of himself; a man doubtless well spoken and not unlearned, and a very sharp and stout maintainer of that side. One will marvel, I suppose, how a good man could either conceive so wickedly or write so despitefully of those words which he knew proceeded from God's mouth, and specially in such sort as he would not have it seem his own private opinion alone, but the common opinion of all that band. He dissembleth, I grant you indeed, and hideth what he is, and setteth forth the matter so, as though it were not he and his side, but the Zuenckfeldian heretics that so did speak. "We," saith he, "will bid away with the same Scriptures, whereof we see brought not only divers but also contrary interpretations; and we will hear God speak, rather than we will resort to the naked elements, and appoint our salvation to rest in them. It behoveth not a man to be expert in the law and Scripture, but to be taught of God. It is but lost labour that a man bestoweth in the Scriptures. For the Scripture is a creature, and a certain bare letter." This is Hosius' saying, uttered altogether with the same spirit and the same mind wherewith in times past Montane and Marcion were moved, who, as men report, used to say, when with a contempt they rejected the Holy Scriptures, that themselves knew many more and better things than either Christ or the Apostles ever knew.

What then shall I say here, O ye principal posts of religion, O ye arch- governors of Christ's Church! Is this that your reverence which ye give to God's Word? The Holy Scriptures, which, St. Paul saith, came by the inspiration of God, which God did commend by so many miracles, wherein are the most perfect prints of Christ's own steps, which all the holy fathers, Apostles, and Angels, which Christ Himself the Son of God, as often as was needful, did allege for testimony and proof; will ye, as though they were unworthy for you to hear, bid them avaunt away? That is, will ye enjoin God to keep silence, who speaketh to you most clearly by His own mouth in the Scriptures? or that Word, whereby alone, as Paul saith, we are reconciled to God, and which the prophet David saith, is "holy and pure, and shall last for ever;" will ye call that "but a bare and dead letter?" or will ye say that all our labour is lost which is bestowed in that thing which Christ hath commanded us diligently to search, and to have evermore before our eyes? And will ye say that Christ and the Apostles meant with subtlety to deceive the people when they exhorted them to read the Holy Scriptures, that thereby they might flow in all wisdom and knowledge? No marvel at all though these men despise us and all our doings, which set so little by God Himself and His infallible sayings. Yet was it but want of wit in them, to the intend they might hurt us, to do so extreme injury to the Word of God.

But Hosius will here make exclamation, saying we do him wrong, and that these be not his own words, but the words of the heretic Zuenckfeldius. But how then, if Zuenckfeldius make exclamation on the other side, and say, that the same very words be not his, but Hosius' own words? For tell me where hath Zuenckfeldius ever written them? or, if he have written them, and Hosius have judged the same to be wicked, why hath not Hosius spoken so much as one word to confute them? Howsoever the matter goeth, although Hosius peradventure will not allow of those words, yet he doth not disallow the meaning of the words For well near in all controversies, and namely touching the use of the holy "communion under both kinds," although the words of Christ be plain and evident, yet doth Hosius disdainfully reject them, as no better than "cold and dead elements;" and commandeth us to give faith to certain new lessons, appointed by the Church, and to I wot not what revelations of the Holy Ghost. And Pighius saith: "Men ought not to believe, no not the most clear and manifest words of the Scriptures, unless the same be allowed for good by the interpretation and authority of the Church."

And yet, as though this were too little, they also burn the Holy Scriptures, as in times past wicked King Aza did, or as Antiochus or Maximinus did, and are wont to name them heretics' books. And out of doubt, to see too, they would fain do as Herod in old time did in Jewry, that he might with more surety keep still his dominion: who being an Idumaean born, and a stranger to the stock and kindred of the Jews, and yet coveting much to be taken for a Jew, to the end he might establish to him and his posterity the kingdom of that country, which he had gotten of Augustus Caesar, he commanded all the genealogies and pedigrees to be burnt, and made out of the way, so that there should remain no record whereby he might be known to them that came after that he was an alien in blood: whereas even from Abraham's time these monuments had been safely kept amongst the Jews, and laid up in their treasury; because in them it might easily and most assuredly be found of what lineage everyone did descend. So (in good faith) do these men, when they would have all their own doings in estimation, as though they had been delivered to us even from the Apostles, or from Christ Himself: to the end there might be found nowhere anything able to convince such their dreams and lies, either they burn the Holy Scriptures, or else they craftily convey them from the people surely.

Very rightly and aptly doth Chrysostom write against these men. "Heretics," saith he, "shut up the doors against the truth: for they know full well, if the door were open, the Church should be none of theirs." Theophylact also: "God's Word," saith he, "is the candle whereby the thief is espied." And Tertullian saith, "The Holy Scripture manifestly findeth out the fraud and theft of heretics." For why do they hide, why do they keep under the Gospel which Christ would have preached aloud from the housetop? Why whelm they that light under a bushel which ought to stand on a candlestick? Why trust they more to the blindness of the unskilful multitude, and to ignorance, than to the goodness of their cause? Think they their sleights are not already perceived, and that they can walk now unespied, as though they had Gyges' ring, to go invisibly by, upon their finger? No, no. All men see now well and well again, what good stuff is in that chest of the "Bishop of Rome's bosom." This thing alone of itself may be an argument sufficient that they work not uprightly and truly. Worthily ought that matter seem suspicious which flieth trial, and is afraid of the light. "For he that doeth evil," as Christ saith, "seeketh darkness, and hateth the light." A conscience that knoweth itself clear cometh willingly into open show, that the works which proceed of God may be seen. Neither be they so very blind but they see this well enough, that their own kingdom straightway is at a point if the Scriptures once have the upper hand: and that, like as men say, the idols of devils in times past, of whom men in doubtful matters were then wont to receive answers, were suddenly stricken dumb at the sight of Christ, when He was born and came into the world: even so they see that now all their subtle practices will soon fall down headlong upon the sight of the Gospel. For Antichrist is not overthrown but by the brightness of Christ's coming.

As for us, we run not for succour to the fire, as these men's guise is, but we run to the Scriptures; neither do we reason with the sword, but with the Word of God: and therewith, as saith Tertullian "do we feed our faith; by it do we stir up our hope, and strengthen our confidence." For we know that the "Gospel of Jesus Christ is the power of God unto salvation;" and that therein consisteth eternal life. And as Paul warneth us, "We do not hear, no, not an Angel of God coming from Heaven, if he go about to pull us from any part of this doctrine." Yea, more than this, as the holy martyr Justin speaketh of himself, we would give no credence to God Himself, if He should teach us any other Gospel.

For where these men bid the Holy Scriptures away, as dumb and fruitless, and procure us to come to God Himself rather, who speaketh in the Church and in councils, which is to say, to believe their fancies and opinions; this way of finding out the truth is very uncertain and exceeding dangerous, and in manner a fantastical and mad way, and by no means allowed of the holy fathers. Chrysostom saith, "There be many oftentimes which boast themselves of the Holy Ghost; but truly whoso speak of their own head do falsely boast they have the Spirit of God. For like as (saith he) Christ denied He spake of Himself, when He spake out of the law and Prophets, even so now, if anything be pressed upon us in the Name of the Holy Ghost, save the Gospel, we ought not to believe it. For as Christ is the fulfilling of the law and Prophets, so is the Holy Ghost the fulfilling of the Gospel." Thus far goeth Chrysostom.



PART V.

But here I look they will say, though they have not the Scriptures, yet may chance they have the ancient doctors and the holy fathers with them. For this is a high brag they have ever made, how that all antiquity and a continual consent of all ages doth make on their side; and that all our cases be but new, and yesterday's work, and until these few late years were never heard of. Questionless, there can nothing be more spitefully spoken against the religion of God than to accuse it of novelty, as a new come up matter. For as there can be no change in God Himself, so ought there to be no change in His religion.

Yet, nevertheless, we wot not by what means, but we have ever seen it come so to pass from the first beginning of all, that as often as God did give but some light, and did open His truth unto men, though the truth were not only of greatest antiquity, but also from everlasting; yet of wicked men and of the adversaries was it called new-fangled and of late devised. That ungracious and bloodthirsty Haman, when he sought to procure the king Assuerus' displeasure against the Jews, this was his accusation to him: "Thou hast here (saith he) a kind of people that useth certain new laws of their own, but stiff-necked and rebellious against all thy laws." When Paul also began first to preach and expound the Gospel at Athens he was called a tidings-bringer of new gods, as much to say as of a new religion; "for" (said the Athenians) "may we not know of thee what new doctrine this is?" Celsus likewise, when he of set purpose wrote against Christ, to the end he might more scornfully scoff out the Gospel by the name of novelty: "What!" saith he, "hath God after so many ages now at last and so late bethought Himself?" Eusebius also writeth that Christian religion from the beginning for very spite was called [Greek text], that is to say, new and strange. After like sort, these men condemn all our matters as strange and new; but they will have their own, whatsoever they are, to be praised as things of long continuance. Doing much like to the enchanters and sorcerers now-a-days, which working with devils, use to say they have their books and all their holy and hid mysteries from Athanasius, Cyprian, Moses, Abel, Adam, and from the archangel Raphael; because that their cunning, coming from such patrons and founders, might be judged the more high and holy. After the same fashion these men, because they would have their own religion, which they themselves, and that not long since, have brought forth into the world, to be the more easily and rather accepted of foolish persons, or of such as cast little whereabouts they or other do go, they are wont to say they had it from Augustine, Hierom, Chrysostom, from the Apostles, and from Christ Himself.

Full well know they that nothing is more in the people's favour, or better liketh the common sort, than these names. But how if the things, which these men are so desirous to have seem new, be found of greatest antiquity? Contrariwise, how if all the things well-nigh which they so greatly set out with the name of antiquity, having been well and thoroughly examined, be at length found to be but new, and devised of very late? Soothly to say, no man that hath a true and right consideration would think the Jews' laws and ceremonies to be new, for all Haman's accusation. For they were graven in very ancient tables of most antiquity. And although many did take Christ to have swerved from Abraham and the old fathers, and to have brought in a certain new religion in His own Name, yet answered He them directly, "If ye believed Moses, ye would believe Me also," for My doctrine is not so new as you make it: for Moses, an author of greatest antiquity, and one to whom ye give all honour, "hath spoken of Me." Paul likewise, though the Gospel of Jesus Christ be of many counted to be but new, yet hath it (saith he) the testimony most old both of the law and Prophets. As for our doctrine which we may rightly call Christ's catholic doctrine, it is so far off from new that God, who is above all most ancient, and the Father of our Lord Jesus Christ, hath left the same unto us in the Gospel, in the Prophets' and Apostles' works, being monuments of greatest age. So that no man can now think our doctrine to be new, unless the same think either the Prophets' faith, or the Gospel, or else Christ Himself to be new.

And as for their religion, if it be of so long continuance as they would have men ween it is, why do they not prove it so by the examples of the primitive Church, and by the fathers and councils of old times? Why lieth so ancient a cause thus long in the dust destitute of an advocate? Fire and sword they have had always ready at hand, but as for the old councils and the fathers, all mum—not a word. They did surely against all reason to begin first with these so bloody and extreme means, if they could have found other more easy and gentle ways. And if they trust so fully to antiquity, and use no dissimulation, why did John Clement, a countryman of ours, but few years past, in the presence of certain honest men and of good credit, tear and cast into the fire certain leaves of Theodoret—the most ancient father and a Greek bishop—wherein he plainly and evidently taught that the nature of bread in the Communion was not changed, abolished, or brought to nothing? And this did he of purpose, because he thought there was no other copy thereof to be found. Why saith Albertus Pighius that the ancient father Augustine had a wrong opinion of original sin? and that he erred and lied and used false logic, as touching the case of matrimony concluded after a vow made, which Augustine affirmeth to be perfect matrimony, indeed, and cannot be undone again? Also when they did of late put in print the ancient father Origen's work upon the Gospel of John, why left they quite out the whole sixth chapter? Wherein it is likely, yea, rather, of very surety, that the said Origen had written many things concerning the sacrament of the Holy Communion contrary to these men's minds; and would put forth that book mangled rather than full and perfect, for fear it should reprove them and their partners of their error. Call ye this trusting to antiquity, when ye rent in pieces, keep back, maim, and burn the ancient fathers' works?

It is a world to see, how well-favouredly and how towardly touching religion these men agree with the fathers of whom they use to vaunt that they be their own good. The old Council Eliberine made a decree that nothing that is honoured of the people should be painted in the churches. The old father Epiphanius saith:—"It is a horrible wickedness, and a sin not to be suffered, for any man to set up any picture in the Church of the Christians, yea, though it were the picture of Christ Himself." Yet, these men store all their temples, and each corner of them, with painted and carved images, as though without them religion were nothing worth.

The old fathers Origen and Chrysostom exhort the people to read the Scriptures, to buy them books, to reason at home betwixt themselves of divine matters—wives with their husbands, and parents with their children. These men condemn the Scriptures as dead elements, and—as much as ever they may—bar the people from them. The ancient fathers, Cyprian, Epiphanius, and Hierom, say, for one who, perchance, hath made a vow to lead a sole life, and afterwards liveth unchastely, and cannot quench the flames of lust, "it is better to marry a wife, and to live honestly in wedlock." And the old father Augustine judgeth the selfsame marriage to be good and perfect, and that it ought not to be broken again. These men, if a man have once bound himself by a vow, though afterwards he burn, keep queans, and defile himself with never so sinful and desperate a life, yet they suffer not that person to marry a wife; or if he chance to marry, they allow it not for marriage. And they commonly teach it is much better and more godly to keep a concubine and harlot, than to live in that kind of marriage.

The old father Augustine complained of the multitude of ceremonies, wherewith he even then saw men's minds and consciences overcharged. These men, as though God regarded nothing else but their ceremonies, have so out of measure increased them, that there is now almost none other thing left in their churches and places of prayer.

Again, that old father Augustine denieth it to be lawful for a monk to spend his time slothfully and idly, and, under a pretended and counterfeit holiness, to live all upon others. And whoso thus liveth, the old father Apollonius likeneth him to a thief. These men have, I wot not whether to name them droves or herds of monks, who for all they do nothing, nor yet once intend to bear any show of holiness, yet live they not only upon others, but also riot lavishly of other folks' labours.

The old council of Rome decreed that no man should come to the service said by a priest well known to keep a concubine. These men let to farm concubines to their priests, and yet constrain men by force against their will to hear their cursed paltry service.

The old canons of the Apostles command that bishop to be removed from his office, which will both supply the place of a civil magistrate, and also of an ecclesiastical person. These men, for all that, both do and will needs serve both places. Nay, rather, the one office which they ought chiefly to execute, they once touch not, and yet nobody commandeth them to be displaced.

The old Council Gangrense commandeth that none should make such difference between an unmarried priest and a married priest, as he ought to think the one more holy than the other for single life's sake. These men put such a difference between them, that they straightway think all their holy service to be defiled if it be done by a good and honest man that hath a wife.

The ancient emperor Justinian commanded that, in the holy administration, all things should be pronounced with a clear, loud, and treatable voice, that the people might receive some fruit thereby. These men, lest the people should understand them, mumble up all their service, not only with a drowned and hollow voice, but also in a strange and barbarous tongue.

The old council at Carthage commanded that nothing should be read in Christ's congregation but the canonical Scriptures. These men read such things in their churches as themselves know of a truth to be stark lies and fond fables.

But if there be any that think these above-rehearsed authorities be but weak and slender, because they were decreed by emperors and certain petit bishops, and not by so full and perfect councils, taking pleasure rather in the authority and name of the Pope, let such a one know that Pope Julius doth evidently forbid that the priest, in ministering the Communion, should dip the bread in the cup. These men, contrary to Pope Julius' decree, divide the bread, and dip it in the wine.

Pope Clement saith it is not lawful for a bishop to deal with both swords: "For if thou wilt have both," said he, "thou shalt deceive both thyself and those that obey thee." Nowadays, the Pope challengeth to himself both swords, and useth both. Wherefore, it ought to seem less marvel if that have followed which Clement saith, that is, "that he hath deceived both his own self and those which have given ear unto him."

Pope Leo saith, "Upon one day it is lawful to say but one mass in one church." These men say daily in one church commonly ten masses, twenty, thirty, yea, oftentimes more. So that the poor gazer on can scant tell which way he were best to turn him.

Pope Gelasius saith, "It is a wicked deed and sibb to sacrilege in any man to divide the Communion, and when he hath received one kind to abstain from the other." These men, contrary to God's Word, and contrary to Pope Gelasius, command that one kind only of the Holy Communion be given to the people, and by so doing they make their priests guilty of sacrilege.

But if they will say that all these things are worn out of ure and nigh dead, and pertain nothing to these present times, yet to the end all folk may understand what faith is to be given to these men, and upon what hope they call together their general councils, let us see in few words what good heed they take to the selfsame thing, which they themselves these very last years (and the remembrance thereof is yet new and fresh), in their own general council that they had by order called, have decreed and commanded to be devoutly kept. In the last council at Trent, scant fourteen years past, it was ordained by the common consent of all degrees, "that one man should not have two benefices at one time." What is become now of that ordinance? Is the same too soon worn out of mind, and clean consumed? For these men, ye see, give to one man not two benefices only, but sundry abbeys many times, sometimes also two bishoprics, sometimes three, sometimes four. And that not only to an unlearned man, but oftentimes also even to a man of war.

In the said council a decree was made that all bishops should preach the Gospel. These men neither preach nor once go up into the pulpit, neither think they it any part of their office. What great pomp and crake then is this they make of antiquity? Why brag they so of the names of the ancient fathers, and of the new and old councils? Why will they seem to trust to their authority whom when they list they despise at their pleasure?

But I have a special fancy to commune a word or two rather with the Pope's good holiness, and to say these things to his own face. Tell us, I pray you, good holy father, seeing ye do crake so much of all antiquity, and boast yourself that all men are bound to you alone, which of all the fathers hath at any time called you by the name of the "highest prelate," the "universal bishop," or the "head of the Church"? Which of them ever said "that both the swords were committed unto you?" Which of them ever said "that you have authority and right to call councils?" Which of them ever said "the whole world is but your diocese?" Which of them "that all bishops have received of your fulness?" Which of them "that all power is given to you as well in heaven as in earth?" Which of them "that neither kings, nor the whole clergy, nor yet all the people together, are able to be judges over you?" Which of them "that kings and emperors, by Christ's commandment and will, do receive authority at your hands?" Which of them with so precise and mathematical limitation hath surveyed and determined you to be "seventy and seven times greater than the mightiest kings?" Which of them that more ample authority is given to you than to the residue of the patriarchs? Which of them that you are the "Lord God"? or that you are "not a mere natural man, but a certain substance made and grown together of God and man"? Which of them that you are the only "headspring of all laws"? Which of them that you have "power over purgatories?" Which of them that you are able to "command the angels of God" as you list yourself? Which of them that ever said that you are "lord of lords" and the "king of kings"? We can also go further with you in like sort. What one amongst the whole number of the old bishops and fathers ever taught you either to say private mass while the people stared on, or to "lift up the Sacrament" over your head (in which point consisteth now all your religion), or else to "mangle Christ's Sacraments," and to bereave the people of the one part, contrary to Christ's institution and plain express words? But that we may once come to an end, what one is there of all the fathers which hath taught you to distribute Christ's blood and the holy martyrs' merits, and to sell openly as merchandises your pardons and all the rooms and lodgings of purgatory?

These men are wont to speak much of a certain secret doctrine of theirs, and of their manifold and sundry readings. Then let them bring forth somewhat now, if they can, that it may appear they have at least read or do know somewhat. They have often stoutly noised in all corners where they went how all the parts of their religion be very old, and have been approved not only of the multitude, but also by the consent and continual observation of all nations and times. Let them, therefore, once in their life show this their antiquity. Let them make appear at eye that the things whereof they make such ado have taken so long and large increase. Let them declare that all Christian nations have agreed by consent to this their religion.

Nay, nay, they turn their backs, as we have said already, and flee from their own decrees, and have cut off and abolished again within a short space the same things which, but a few years before, themselves had established for evermore, forsooth, to continue. How should one, then, trust them in the fathers, in the old councils, and in the words spoken by God? They have not, good Lord, they have not, I say, those things which they boast they have: they have not that antiquity, they have not that universality, they have not that consent of all places, nor of all times. And though they have a desire rather to dissemble, yet they themselves are not ignorant hereof: yea, and sometime also they let not to confess it openly. And for this cause they say that the ordinances of the old councils and fathers be such as may now and then be altered, and that sundry and divers decrees serve for sundry and divers times of the Church. Thus lurk they under the name of the Church, and beguile silly creatures with their vain glozing. It is to be marvelled that either men be so blind that they cannot see this, or if they see it, to be so patient as they can lightly and quietly bear it.

But, whereas they have commanded that those decrees should be void, as things now waxen too old, and that have lost their grace, perhaps they have provided in their stead certain other better things, and more profitable for the people. For it is a common saying with them that, "if Christ Himself or the Apostles were alive again, they could not better nor godlier govern God's Church than it is at this present governed by them." They have put in their stead indeed; but it is "chaff instead of wheat," as Hieremy saith, and such things as, according to Esay's words, "God never required at their hands." "They have stopped up," saith he, "all the veins of clear springing water, and have digged up for the people deceivable and puddle-like pits, full of mire and filth, which neither have nor are able to hold pure water." They have plucked away from the people the Holy Communion, the Word of God, from whence all comfort should be taken; the true worshipping of God also, and the right use of sacraments and prayer; and have given us of their own to play withal in the meanwhile, salt, water, oil, boxes, spittle, palms, bulls, jubilees, pardons, crosses, censings, and an endless rabble of ceremonies, and, as a man might term with Plautus, "pretty games to make sport withal." In these things have they set all their religion, teaching the people that by these God may be duly pacified, spirits be driven away, and men's consciences well quieted. For these, lo, be the orient colours and precious savours of Christian religion; these things doth God look upon and accepteth them thankfully; these must come in place to be honoured, and put quite away the institutions of Christ and of His Apostles. And like as in times past, when wicked King Jeroboam had taken from the people the right serving of God, and brought them to worship the golden calves, lest perchance they might afterward change their mind and slip away, getting them again to Jerusalem to the temple of God, there he exhorted them with a long tale to be steadfast, saying thus unto them: "O Israel, these calves be thy gods. In this sort commanded your God you should worship Him, for it should be wearisome and troublous for you to take upon you a journey so far off, and yearly to go up to Jerusalem, there to serve and honour your God." Even after the same sort every whit, when these men had once made the law of God of non- effect through their own traditions, fearing that the people should afterward open their eyes and fall another way, and should somewhence else seek a surer mean of their salvation, Jesu, how often have they cried out, "This is the same worshipping that pleaseth God, and which He straitly requireth of us, and wherewith He will be turned from His wrath. That by these things is conserved the unity of the Church. By these all sins be cleansed, and consciences quieted, and that whoso departeth from these hath left unto himself no hope of everlasting salvation." For it were wearisome and troublous, say they, for the people to resort to Christ, to the Apostles, and to the ancient fathers, and to observe continually what their will and commandment should be. This ye may see, is to "withdraw the people of God from the weak elements of the world, from the leaven of the Scribes and Pharisees, and from the traditions of men." It were reason, no doubt, that Christ's commandments and the Apostles' were removed, that these their devices might come in place. O just cause, I promise you, why that ancient and so long allowed doctrine should be now abolished, and a new form of religion be brought into the Church of God.

And yet whatever it be, these men cry still that nothing ought to be changed: that men's minds are well satisfied herewithal: that the Church of Rome, the Church which cannot err, hath decreed these things. For Silvester Prierias saith, that the Romish Church is the squire and rule of truth, and that the Holy Scripture hath received from thence authority and credit. "The doctrine," saith he, "of the Romish Church is the rule of most infallible faith, from the which the Holy Scripture taketh his force. And indulgences and pardons, saith he, are not made known to us by the authority of the Scriptures, but they are made known to us by the authority of the Romish Church, and of the Bishops of Rome, which is greater." Pighius also letteth not to say, that without the license of the Romish Church, we ought not to believe the very plain Scriptures. Much like as if any of those that cannot speak pure and clean Latin, and yet can babble out quickly and readily a little some such law Latin as serveth the court, would needs hold that all others ought also to speak after the same way which Mammetrectus and Catholicon spake many years ago, and which themselves do yet use in pleading in court: for so may it be understood sufficiently what is said, and men's desires be satisfied: and that it is a fondness now in the latter end to trouble the world with a new kind of speaking, and to call again the old finesse and eloquence that Cicero and Caesar used in their days in the Latin tongue. So much are these men beholden to the folly and darkness of the former times. "Many things," as one writeth, "are had in estimation oftentimes, because they have been once dedicate to the temples of the heathen gods." Even so we see at this day many things allowed and highly set by of these men, not because they judge them so much worth, but only because they have been received into a custom, and after a sort dedicate to the temple of God.

"Our Church," say they, "cannot err." They speak that, I think, as the Lacedaemonians long since used to say, that it was not possible to find any adulterer in all their commonwealth: whereas indeed they were rather all adulterers, and had no certainty in their marriages, but had their wives common amongst them all: or as the canonists at this day, for their bellies' sake, used to say of the Pope, that forsomuch as he is lord of all benefices, though he sell for money bishoprics, monasteries, priesthood, spiritual promotions, and part with nothing freely, yet, because he counteth all his own, "he cannot commit simony, though he would never so fain." But how strongly and agreeably to reason these things be spoken, we are not as yet able to perceive, except perchance these men have plucked off the wings from the truth; as the Romans in old time did prune and pinion their goddess Victoria, after they had once gotten her home, to the end that with the same wings she should never more be able to flee away from them again. But what if Jeremy tell them, as is afore rehearsed, that these be lies? What if the same prophet say in another place that the selfsame men, who ought to be keepers of the vineyard, have brought to nought and destroyed the Lord's vineyard? How if Christ say that the same persons, who chiefly ought to have care over the temple, have made of the Lord's temple a den of thieves? If it be so that the Church of Rome cannot err, it must needs follow, that the good luck thereof is far greater than all these men's policy. For such is their life, their doctrine, and their diligence, that for all them the Church may not only err, but also utterly be spoiled and perish. No doubt, if that church may err which hath departed from God's words, from Christ's commandments, from the Apostles' ordinances, from the primitive Church's examples, from the old fathers' and councils' orders, and from their own decrees, and which will be bound within the compass of none, neither old nor new, nor their own nor other folks', nor man's law nor God's law, then it is out of all question that the Romish Church hath not only had power to err, but also that it hath shamefully and most wickedly erred in very deed.

But, say they, "ye have been of our fellowship, but now ye are become forsakers of your profession, and have departed from us." It is true; we have departed from them, and for so doing we both give thanks to Almighty God, and greatly rejoice on our own behalf. But yet for all this, from the primitive Church, from the Apostles, and from Christ we have not departed. True it is, we were brought up with these men in darkness, and in the lack of the knowledge of God, as Moses was taught up in the learning and in the bosom of the Egyptians. "We have been of your company," saith Tertullian, "I confess it, and no marvel at all; for," saith he, "men be made and not born Christians." But wherefore, I pray you, have they themselves, the citizens and dwellers of Rome, removed and come down from those seven hills, whereupon Rome sometime stood, to dwell rather in the plain called Mars' field? they will say, peradventure, because the conduits of water, wherewithout men cannot commodiously live, have now failed and are dried up in those hills. Well, then, let them give us like leave in seeking the water of eternal life, that they give themselves in seeking the water of the well. For the water, verily, failed amongst them. "The elders of the Jews," saith Jeremy, "sent their little ones to the waterings; and they finding no water, being in a miserable case, and utterly marred for thirst, brought home again their vessels empty." "The needy and poor folk," saith Esay, "sought about for water, but nowhere found they any; their tongue was even withered for thirst." Even so these men have broken in pieces all the pipes and conduits: they have stopped up all the springs, and choked up the fountain of living water with dirt and mire. And as Caligula many years past locked up fast all the storehouses of corn in Rome, and thereby brought a general dearth and famine amongst the people; even so these men, by damming up all the fountains of God's Word, have brought the people into a pitiful thirst. They have brought into the world, as saith the prophet Amos, "a hunger and a thirst: not the hunger of bread, nor the thirst of water, but of hearing the Word of God." With great distress went they scattering about, seeking some spark of heavenly life to refresh their consciences withal: but that light was already thoroughly quenched out, so that they could find none. This was a rueful state; this was a lamentable form of God's Church. It was a misery to live therein, without the Gospel, without light, and without all comfort.

Wherefore, though our departing were a trouble to them, yet ought they to consider withal how just cause we had of our departure. For if they will say, it is in nowise lawful for one to leave the fellowship wherein he hath been brought up, they may as well in our names, and upon our heads, condemn both the Prophets, the Apostles, and Christ Himself. For why complain they not also of this, that Lot went quite his way out of Sodom, Abraham out of Chaldea, the Israelites out of Egypt, Christ from the Jews, and Paul from the Pharisees? For except it be possible there may be a lawful cause of departing, we see no reason why Lot, Abraham, the Israelites, Christ, and Paul, may not be accused of sects and sedition, as well as others. And if these men will needs condemn us for heretics, because we do not all things at their commandment, whom, in God's name, or what kind of men ought they themselves to be taken for, which despise the commandment of Christ, and of the Apostles? If we be schismatics because we have left them, by what name, then, shall they be called themselves, which have forsaken the Greeks, from whom they first received their faith, forsaken the primitive Church, forsaken Christ Himself, and the Apostles, even as if children should forsake their parents? For though those Greeks, who at this day profess religion, and Christ's Name, have many things corrupted amongst them, yet hold they still a great number of those things which they received from the Apostles. They have neither private masses, nor mangled sacraments, nor purgatories, nor pardons. And as for the titles of high bishops, and those glorious names, they esteem them so, as whosoever he were that would take upon him the same, and would be called either universal bishop, or the head of the universal Church, they make no doubt to call such a one both a passing proud man, a man that worketh despite against all the other bishops his brethren, and a plain heretic.

Now, then, since it is manifest, and out of all peradventure, that these men have fallen from the Greeks of whom they received the Gospel, of whom they received the faith, the true religion and the Church; what is the matter, why they will not now be called home again to the same men, as it were to their originals and first founders? And why be they afraid to take a pattern of the Apostles' and old fathers' times, as though they all had been void of understanding? Do these men, ween ye, see more, or set more by the Church of God than they did who first delivered us these things?

We truly have renounced that Church, wherein we could neither have the Word of God sincerely taught, nor the sacraments rightly administered, nor the Name of God duly called upon: which Church also themselves confess to be faulty in many points; and wherein was nothing able to stay any wise man, or one that hath consideration of his own safety. To conclude, we have forsaken the Church as it is now, not as it was in old times past, and have so gone from it as Daniel went out of the lions' den, and the three children out of the furnace: and to say the truth, we have been cast out by these men (being cursed of them as they used to say, with book, bell, and candle), rather than have gone away from them of ourselves.

And we are come to that Church, wherein they themselves cannot deny (if they will say truly, and as they think in their own conscience) but all things be governed purely and reverently, and, as much as we possibly could, very near to the order used in the old times.

Let them compare our churches and theirs together, and they shall see that themselves have most shamefully gone from the Apostles, and we most justly have gone from them. For we, following the example of Christ, of the Apostles, and the Holy fathers, give the people the Holy Communion, whole and perfect; but these men, contrary to all the fathers, to all the Apostles, and contrary to Christ Himself, do sever the Sacraments, and pluck away the one part from the people, and that with most notorious sacrilege, as Gelasius termeth it.

We have brought again the Lord's Supper unto Christ's institution, and have made it to be a communion in very deed, common and indifferent to a great number, according to the name. But these men have changed all things contrary to Christ's institution, and have made a private mass of the Holy Communion. And so it cometh to pass that we give the Lord's Supper unto the people, and they give them a vain pageant to gaze upon.

We affirm, together with the ancient fathers, that the body of Christ is not eaten but of the good and faithful, and of those that are endued with the Spirit of Christ. Their doctrine is, that Christ's very body effectually, and as they speak really and substantially, may not only be eaten of the wicked and unfaithful men, but also (which is monstrous to be spoken) of mice and dogs.

We use to pray in our churches after that fashion, as, according to Paul's lesson, the people may know what we pray, and may answer Amen with a general consent. These men, like sounding metal, yell out in the churches unknown and strange words without understanding, without knowledge, and without devotion; yea, and do it of purpose because the people should understand nothing at all.

But not to tarry about rehearsing all points wherein we and they differ—for they have well-nigh no end—we turn the Scriptures into all tongues; they scant suffer them to be had abroad in any tongue. We allure the people to read and to hear God's Word: they drive the people from it. We desire to have our cause known to all the world; they flee to come to any trial. We lean unto knowledge, they unto ignorance. We trust unto light, they unto darkness. We reverence, as it becometh us, the writings of the Apostles and Prophets; and they burnt them. Finally, we in God's cause desire to stand to God's only judgment; they will stand only to their own. Wherefore, if they will weigh all these things with a quiet mind, and fully bent to hear and to learn, they will not only allow this determination of ours, who have forsaken errors, and followed Christ and His Apostles, but themselves also will forsake their own selves, and join of their own accord to our side.



PART VI.

But peradventure they will say, it was treason to attempt these matters without a sacred general council; for in that consisteth the whole force of the Church; there Christ hath promised He will ever be a present assistant. Yet they themselves, without tarrying for any general council, have broken the commandments of God, and the decrees of the Apostles; and, as we said a little above, they have spoiled and disannulled almost all, not only ordinances, but even the doctrine of the primitive Church. And where they say it is not lawful to make a change without a council, what was he that gave us these laws, or from whence had they this injunction?

Truly, King Agesilaus did but fondly, who, when he had a determinate answer made him of the opinion and will of mighty Jupiter, would afterward bring the whole matter before Apollo, to know whether he would allow thereof, as his father Jupiter did, or no. But yet should we do much more fondly, when we hear God Himself plainly speak to us in His most Holy Scriptures, and may understand by them His will and meaning, if we would afterward (as though this were of none effect) bring our whole cause to be tried by a council; which were nothing else but to ask whether men would allow as God did, and whether men would confirm God's commandment by their authority.

Why, I beseech you, except a council will and command, shall not truth be truth, and God be God? If Christ had meant to do so from the beginning, as that He would preach or teach nothing without the bishop's consent, but refer all His doctrine over to Annas and Caiaphas, where should now have been the Christian faith? or, who at any time should have heard the Gospel taught? Peter verily, whom the Pope hath oftener in his mouth, and more reverently useth to speak of than he doth of Jesus Christ, did boldly stand against the holy council, saying, "It is better to obey God than men." And after Paul had once entirely embraced the Gospel, and had received it, "not from men, nor by man, but by the only will of God, he did not take advice therein of flesh and blood," nor brought the case before his kinsmen and brethren, but went forthwith into Arabia, to preach God's Divine mysteries by God's only authority.

Yet truly, we do not despise councils, assemblies, and conference of bishops and learned men; neither have we done that we have done altogether without bishops or without a council. The matter hath been treated in open Parliament with long consultation, and before a notable synod and convocation. But touching this council which is now summoned by the Pope Pius, wherein men so lightly are condemned, which have been neither called, heard, nor seen, it is easy to guess what we may look for or hope of it.

In times past, when Nazianzen saw in his days how men in such assemblies were so blind and wilful that they were carried with affections, and laboured more to get the victory than the truth, he pronounced openly that he never had seen any good end of any council. What would he say now, if he were alive at this day, and understood the heaving and shoving of these men? For at that time, though the matter were laboured on all sides, yet the controversies were well heard, and open error was put clean away by the general voice of all parts. But these men will neither have the case to be freely disputed, nor yet, how many errors soever there be, suffer they any to be changed. For it is a common custom of theirs often and shamelessly to boast that "their Church cannot err; that in it there is no fault; and that they must give place to us in nothing." Or if there be any fault, yet must it be tried by bishops and abbots only, because they be the directors and rulers of matters; and they be the Church of God. Aristotle saith that a "city cannot consist of bastards;" but whether the Church of God may consist of these men, let their own selves consider. For doubtless neither be the abbots legitimate abbots, nor the bishops natural right bishops. But grant they be the Church: let them be heard speak in councils; let them alone have authority to give assent: yet in old time, when the Church of God (if ye will compare it with their Church) was very well governed, both elders and deacons, as saith Cyprian, and certain also of the common people, were called thereunto, and made acquainted with ecclesiastical matters.

But I put case, these abbots [and bishops] have no knowledge: what if they understand nothing what religion is, nor how we ought to think of God? I put case, the pronouncing and ministering of the law be decayed in priests, and good counsel fail in the elders, and, as the prophet Micah saith, "The night be unto them instead of a vision, and darkness instead of prophesying:" or, as Esaias saith, "What if all the watchmen of the city are become blind?" "What if the salt have lost his proper strength and savoriness," and, as Christ saith, "be good for no use, scant worth the casting on the dunghill?"