Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

The sixt Article touching Auricu∣lar confession.

OF confession three kindes we find in the scriptures ex∣pressed and approued. The first is our confession pri∣uately or publikely made vnto God alone:* 1.1 and thys con∣fession is necessary for all men at all times. Wherefore S. Iohn speaketh: If we confesse our sinnes, he is faythfull to forgeue vs. &c.

The second is the confession which is openly made in the face of the congregation. And this confession also hath place when any such thing is committed, whereof riseth a publicke offence and sclaunder to the Church of God: As amples of penitentiaries in the prim••tiue Church, & Mel∣ciades and other. &c.

The thirde kinde of confession is that, which we make priuately to our brother.* 1.2 And thys confession is requisite, whē either we haue iniuried or by any way damnified our neighbor, whether he be rich or poore. Wherof speaketh the Gospel: Go and reconcile thy selfe first vnto thy neighbour. &c. Also S. Iames: Confesse your selues one to another. &c. Or els this confession may also haue place, whē any such thing lieth in our conscience, in the opening whereof we stande in neede of the counsell & comfort of some faithfull brother. But herein must we vse discretiō in auoiding these poyn∣tes of blinde superstition. First that we put therein no ne∣cessitye for remission of our sinnes,* 1.3 but to vse therein oure owne voluntarye discretion, according as we see it expedi∣ent for the better satisfying of our troubled minde. The se∣cond is,* 1.4 that we be not bound to any ennumeration of our sinnes. The thirde, that we tie not our selues to any one persone, more then to an other, but to vse therein our free choyse, whome we thinke can geue vs the best spirituall counsell in the Lord.

But as there is nothyng in the Churche so good and so ghostly, which through peuishe superstitiō either hath not, or may not be peruerted: so thys confession also hath not lacked his abuses. First the secret confession to God alone, as it hath ben counted insufficient, so hath it ben but light∣ly esteemed of many. The publike confession to the congre∣gation hathe bene turned to a standinge in a sheete, or else hath bene bought out for money. Furthermore, the secreat breaking of a mans minde to some faithful or spiritual bro∣ther, in disclosing hys infirmitie or temptatiōs, for counsel and godly comfort, hath bene turned into auricular confes∣sion in a Priestes eare for assoyling of his sinnes. In the which auriculare cōfession,* 1.5 first of the free libertie of the pe∣nitent in vttering his griefs, they haue made a mere neces∣sitye, and that vnto saluation and remission of sinnes. Se∣condly, they require withal, ennumeration and a full reci∣tall of all sinnes whatsoeuer:* 1.6 both great and small, al∣so besids y^e necessity of this eare confessiō, they adde therto a prescription of time, at leaste once in the yeare for all men, whether they repent or no, to be confessed: making moreo∣uer of the same a sacrament. And lastly, where as before it stoode in the voluntary choyse of a man to open his hart to what spirituall brother he thought best, for an easement of his griefe & ghostly consolation, they binde him to a Priest (vnlesse some Frier come by the waye to be his ghostly fa∣ther) to whome he must needes confesse all, whatsoeuer he hath done, and though he lacke the key of knowledge, and peraduēture of good discretion, yet none must haue power to assoyle him, but he through the authority of hys keyes.

And this manner of confession, say they, was instituted by Christe, and hys Apostles, and hathe bene vsed in the Church euer since to this present day. Which is a most ma∣nifest vntruth, and easie by storyes to be conuinced.

* 1.7For Socrates lib. 5. cap. 19. Sozom. lib. 7. cap. 16. in y^e booke of Ecclesiasticall history, do geue vs plainly to vnderstand, that thys Auricular confession neuer came of Christe, but onely of men.

Item, in the time of Tertullian, Beat. Rhenanus testifieth, that there was no mention made of thys Auriculare con∣fession. Which may well be gathered thereof, for that Ter∣tullian wryting vpon repentaunce, maketh no mention at all thereof.

* 1.8Item, in the tyme of Chrysostome, it appeareth there was no such assoyling at the Priests hands, by these wor∣des where he sayeth: I require thee not that thou shouldest cō∣fesse thy sinnes to thy fellowe seruaunt. Tell them vnto God, who careth for them.

* 1.9Item, the sayde Chrysostome in an other place wryting vpon repentance, and confession: Let the examination of thy sinnes, and thy iudgement (sayth he) be secrete and close without witnesse. Let God onely see and heare thy confession. &c.

* 1.10Item, in the time of Ambrose, De poenit. Dist. 1. Petrus, the glose of the Popes owne decrees recordeth: That the in∣stitution of Baptisme was not then begonne, which nowe in oure dayes is in vse.

Item, it is truely sayd therfore of the Glose in another place, where he testifieth: That this institution of penance be∣gan rather of some tradition of the vniuersall church,* 1.11 then of any authoritie of the new Testament, or of the olde. &c.

The lyke also testifieth Erasm. wryting vpon Hierome in these wordes. Apparet tempore Hieronymi nondum institutam fuisse. &c. That is: It appeareth, that in the time of Hierome, this secrete confession of sinnes was not yet ordained,* 1.12 whiche the church afterwarde did institute holesomely, if our Priests and lay men woulde vse it rightly. But heerein, diuines not considering aduisedly what the olde doctours do say, are much deceiued. That which they say of general and open confession, they wrast by and by to this priuie and secrete kinde of confession, which is farre diuers, and of an other sort. &c.

The like testimony may also be taken of Gracian him∣selfe, who speaking of confession vsed then in hys tyme,* 1.13 leaueth the matter in doubtfull suspense, neither pronoun∣cinge on the one side, nor on the other, but referreth y^e mat∣ter to the free iudgement of the Readers, which the acte of these six Articles here enioyneth as necessary, vnder paine of death.

Briefly, in fewe woordes to searche out and notifie the very certaine time,* 1.14 when this Article of eare confession first crept into the Church, & what antiquitie it hath in follow∣ing the Iudgement of Ioannes Scotus, and of Antoni∣nus, it may be well▪ supposed, that the institution thereof tooke his first origine by Pope Innocent the thirde, in hys Councell of Laterane, An. 1215. For so we reade in Ioannes Scotus Lib. 4. Sent. Dist. 17. Artic. 3. Praecipua autem specificatio huius praecepti inuenitur in illo cap. Extra. de poenit. & remiss.* 1.15 Omnis vtriusque sexus. &c. And after in the same Article it followeth: Nam ex prima institutione Ecclesiae non videntur fuisse Distincti proprij sacerdotes. Quando enim Apostoli hinc & inde ibant praedicando verbum Dei. &c. By the which wor∣des it appeareth that there was no institution of any suche confession specified before the constitution of Innocentius the thirde.

But more plainly the same may appeare by the wordes of Antoninus in 3. parte Histor.* 1.16 Whyche be these Innocentius tertius in Concilio generali praedicto, circa Sacramenta confes∣sionis & communionis sic statuit: Omnis vtriusque sexus fidelis, postquam ad annum discretionis peruenerit, omnia peccata sua solus saltem semel in anno confiteatur proprio sacerdoti, & iniun∣ctam sibi poenitentiam proprijs viribus studeat adimplere, alioqu•• & viuens ab ingressu Ecclesiae arceatur, & moriens Christiana ca∣reat sepultura. Vnde hoc salutare statutum frequenter in Ecclesijs publicetur: ne quisquam ignorantiae coecitate velamen excusa∣tionis assumat. &c. That is to say. Pope Innocent the 3. in hys generall Councell aforesayde, touching the Sacraments of con∣fession and the communion, made this constitution as followeth.* 1.17 That euery faithfull person, both man & woman, after they come to the yeares of discretion, shall confesse all their sinnes by them∣selues alone, at least once a yeare, to their owne ordinarie priest, and shall endeuour to fulfil by their owne strength, their penance to them enioyned. Or els who so doth not, shall neither haue en∣traunce into the Churche being aliue, nor being dead shall enioy Christian buriall. Wherefore rhis wholesome constitution we wil to be published often in the Churches, least any manne throughe the blindenesse of ignoraunce maye make to them selues a cloke of excuse. &c. And thus much hetherto we haue alledged by occasion incident of these sixe Articles for some part of con∣futation of the same, referring the reader for the rest, to the more exquisite tractation of Diuines, whyche professedlye wryte vpon those matters.

In the meane time, for asmuche as there is extante in Latin a certaine learned Epistle of Philippe Melancthon, wrytten to king Henrye againste these vj. wicked Articles aboue specified, I thought not to defraud the reader of the fruit therof, for his better vnderstanding and instruction. The tenour and effect of hys Epistle translated into Eng∣lish, thus followeth.

The Copie of Melancthons Epistle sent to king Henry, against the cruel Acte of the vj. Articles.

MOste famous and noble Prince,* 2.1 there were certayne Emperours of Rome, as Adrianus. Pius, and after∣ward the two brethren Uerus and Marcus, which did re∣ceiue gently the Apologies and defences of the Christiās: whych so preuailed with those moderate Princes, that they swaged theyr wrath against•• the Christians, and obtained mitigation of theyr cruell Decrees. Euen so, for asmuch as there is a Decr••e set foorth of late in your Realme agaynst that doctrine whyche we professe, both godly and necessary for the Churche, I beseeche your moste honourable Maie∣stie fauorably both to read & consider this our complaint, especially seeing I haue not onely for our owne cause, but much rather for the common sauegarde of the Churche, di∣rected this my wryting vnto you. For seyng those heathen Princes did bothe admitte and allowe the defences of the Christians, howe much more is it beseeming for a king of Christian profession, and such a one as is occupied in y^e stu∣dies of holy histories, to heare the complaints and admoni∣tions of the godly in the Churche? And so muche the more willingly I wryte vnto you, for that you haue so fauora∣bly heeretofore receiued my letters w^t a singular declarati∣on of your * 2.2 beneuolēce towardes me. This also giueth me some hope that you wil not vnwillingly read these things▪ for asmuch as I see that the very phrase & manner of wry∣ting doth playnly declare, not your selfe, but onely the by∣shops to be the authors of those articles and decrees there

set forth: Albeit, through theyr wily and subtile sophistica∣tions, they haue induced you (as it happened to manye o∣ther worthy princes besides you) to condescend and assent vnto thē: as the rulers perswaded Darius beyng other∣wise a wise and a iust prince, to cast Daniel vnto y^e Lyons.

* 2.3It was neuer vnseemely for a good prince to correct & reforme crue••l and rigorous lawes (as it is commōly said) to haue a second viewe and ouersight of things before pas∣sed and decreed.

The wise Athenians made a Decree when the Cittye of Mitilene was recouered, which before had forsaken thē that all the Citizens there should be slayn, and the citty vt∣terly destroied. Wherupon there was a ship sent forth with the same commaundement to the armye.* 2.4 On the nexte mo∣row the matter was brought agayne before the same iud∣ges, and after better aduise taken, there was a contrary de¦cree made, that the whole multitude should not be put to y^e sword, but a fewe of the chiefe authors of theyr rebellion, should be punished and the Citty saued. There was there∣fore an other ship sent forth w^t a countermaund in all haste to ouertake and preuent theyr former ship, as also it hap∣pened. Neither was that noble citty which then ruled and reigned farre and wide, ashamed to altar and reform their former Decree. Many suche examples there be, the most part wherof, I am sure are wel knowne vnto you. But in the Church especially, Princes haue many times altered & reformed their Decrees, and Nabuchodonosor & Darius. There was a Decree set forth in the name of Assuerus,* 2.5 cō∣cerning the killing of the Iewes. That Decree was after∣wardes called in again. So did Adrianus and Antoninus also correct and reforme their Decrees.

Therefore, although there be a decree set forth in Eng∣land, which threatneth straunge punishmentes and penal∣ties, disagreeing from the custome of the true Church, and swaruing from the rules & Canons thereof: yet I thought it not vnsemely for vs to become peticioners vnto you, for the mitigation of these your sharpe and seuere procedings. The which when I consider,* 2.6 it greeueth my minde, not onely for the perill and daunger of them which professe the same doctrine that we doe, but also I doe lament for youre cause, that they should make you an instrument and a mi∣nister of their bloudye tyrannie and impietie. And partly also I lament, to see the course of Christian doctrine per∣uerted, superstitious rites confirmed, whoredome and le∣cherous ••u••tes maintained.

Besides al this, I here of diuers good mē, excelling both in doctrine and vertue, to be there deteined in prisonne, as Latimer, Cromer, Shaxton and others, to whom I wish strength, pacience, & consolation in the Lord. Unto whom albeit there can nothyng happē more luckely or more glo∣riously,* 2.7 then to geue their liues in the confession of the ma∣nifest truth and veritie: yet would I wish that you should not distaine your handes with the bloude of such menne: neyther woulde I wish suche Lanternes of lyght in youre Churche, to be extinguished: neither these spitefull & mali∣cious Phariseis, the enemies of Christe, to haue their wils so much fulfilled. Neither againe woulde I wish that you shoulde so muche serue the will and desire of that Romishe Antichrist, which laugheth in his sleeue to see you nowe to take part with him, against vs hoping well by the helpe of his bishops, to recouer againe his former possessiō, whych of late by your vertuous and godly meanes be lost. He se∣eth your Bishops,* 2.8 for the time, loyall vnto you, and obse∣quious to obey your wil: but in heart he seeth them linked vnto him in a perpetual bond of fidelitie and obedience. In all these feates and practises, the Romish Bishops are not to seeke. They see what great stormes and blastes hereto∣fore they haue passed by bearing & suffering. They see that great things be brought to passe in time. Neither doe they forget the olde verse of the Poete.

Multa, dies variusque labor mutabilis aeui Retulit in melius.

Manye good and learned men in Germanie conceiued of you great hope, that by your authoritie and example o∣ther Princes also woulde be prouoked to surcease likewise from their vniust crueltie, and better to aduise them selues for the reformation of errours crept into the Church: tru∣sting that you woulde be as a guide and Captaine of that godly purpose and enterprise. But nowe seeing these your contrary proceedings, wee are vtterly discouraged: the in∣dignation of other Princes is confirmed: the stubburnesse of the wicked is augmented: and olde and great errors are thereby stablished.

But heere your Byshops will say agayne (no doubte) that they defende no errours, but the very truthe of Gods holy worde. And although they be not ignoraunt that they striue in very dede, both against the true word of God, and the Apostolicke Churche, yet like craftie Sophisters, they can finde out faire gloses, pretending a goodly shewe out∣wardly, to colour their errours and abuses.

And this sophistication not onely now in England is had in great admiration, and esteemed for great wisedom,* 2.9 neither in Rome only raigneth, where Cardinal Couter∣renus, Sadolet, and Cardinall Poole, goe about to paynte out abuses wyth newe colours and goodly gloses: but also in Germany diuers noble men are likewise corrupted and seduced w^t the like sophistication. And therefore I nothing maruell that so manye there wyth you bee deceiued wyth these craftie iugglinges. And although you for your parte, lacke neyther learning nor iudgement, yet some times we see it so happen, that wise men also be caried away by faire and colourable perswasions, from the veritie. The saying of Simonides is praise worthy:* 2.10 Opinion (sayeth hee) manye times peruerteth veritie. And many times falle opinion hath outwardly a fairer shewe, then simple truthe. And special∣ly it so happeneth in cases of religion, where y^e deuil trans∣formeth himselfe into an Angel of light, setting foorth with all colourable & goodly shewes, false opinions. Howe faire seemeth the glose of Samosatenus, vppon the Gospell of S. Iohn:* 2.11 In the beginning was the word. &c. and yet is it full of impietie, but I omitte forreine▪ examples.

In these articles of yours, how many thinges are craf∣tely & deceitfully deuised? Confession sayth the article, is ne¦cessary, & ought to be retayned.* 2.12 And why say they not plain¦ly, that the rehearsing & numbring vp of sinnes is necessa∣ry by Gods word? This the bishops knew wel to be very false, & therfore in the article they placed their wordes ge∣nerally, to bleare y^e eies of the simple people, that whē they heare confession to be necessary, they shuld thereby thinke the enumeration of sinnes to be necessary by Gods worde.

The like legerdimaine also they vse in the article of pri∣uate Masses, albeit the beginning the sayd article contey∣neth a manifest vntruth, where they say that it is necessary to retayne priuate Masses. What man in all the primitiue Churche, more then 4. hundreth yeares after the Apostles time, did euer so say or thinke, at what tyme there were no suche priuate Masses vsed?* 2.13 But afterwarde in the processe of the Article, folowe other blinde sophistications, to make the people beleeue that they should receiue by them, diuine consolations and benefites. And why doe they not plaine∣ly declare what consolations and benefites those be?* 2.14 The Bishops here do name no application and merite, for they knowe that they can not be defended. Yet they dally wyth glosing wordes, whereby they may winde out and escape, if any should improue their application. And yet notwith∣standing they would haue this their application to be vn∣derstanded and beleeued of the people. They woulde haue this Idolatrous perswasion confirmed: to witte, that thys sacrifice doth merite vnto others, remission A poena & cul∣pa: release of all calamities, and also gaine & luker in com∣mon trafficke, and to conclude, whatsoeuer els the carefull heart of man doth desire.

The lyke Sophistication they vse also, where they say that Priests mariage is against the law of God. They are not ignoraunt what S. Paule sayth:* 2.15 A Bishop oughte to be the husband of one wife: and therefore they know right well that Mariage is permitted to Priestes by the law of God. But because nowe, they say, they haue made a vowe, they goe craftely to worke, and doe not say that priests for their vowes sake can not marrie, but plainely geue out the Ar∣ticle after this sorte: that Mariage of Priestes is vtterly a∣gainst the lawe of God. Againe, what impudencie and ty∣ranny do they shew moreouer, when they compell maria∣ges to be dissolued, and command those to be put to death, whych will not put away their wiues, and renounce theyr matrimony? Wher as the vow of Priests, if it had any force at all should extend no further but onely to put them from the ministerie if they would mary. And this (no doubt) is the true meaning of the Councels and Canons.

O cursed Byshops.* 2.16 O impudent and wicked Winche∣ster, who vnder these colourable fetches, thincketh to de∣ceiue the eyes of Christ, and the iudgements of all the god∣ly in the whole worlde. These things haue I wrytten that you may vnderstand the crafty sleights, and so iudge of the purpose and pollicie of these Byshops.* 2.17 For if they woulde simply and hartely search for the truth, they would not vse these craftie collusions and deceitfull iugglings.

This Sophistication, as it is in all other affaires per∣nitious and odious, so aboue al things, most specially it is to be auoyded in matters of Religion: wherein it is a hey∣nous impiety to corrupt or peruert the pure word of God. And heereof the Deuill whiche is called Diabolus, specially taketh his name, because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical ca∣uillations. And why do not these Bishops as well plaine∣ly vtter and confesse that they will abide no reformation of

doctrine and Religion in the Church, for that it shall make against their dignitie, pompe & pleasure? Why do not their adherents also, and such as take their part, plainly say that they will retaine still thys present state of the Churche for their owne profite, tranquilitie, and maintenaunce? Thus to confesse,* 2.18 were true and plaine dealing.

Now, whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion, they come in w^t their blinde sophistications, wherwith they couer their er∣rours: for their Articles set forth in thys act be erroneous, false & impious, how glorious soeuer they seme outward∣ly. Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay: Wo to you (sayeth he) which make wicked lawes.* 2.19 What wil you doe in the day of visitation and calamitie to come? &c. Woe vnto you that call euill good, &c.

Now to come more nere to the matter which we haue in hande: this cannot be denied, but that long and horrible darkenes hath bene in the church of Christ.* 2.20 Mens traditi∣ons not onely haue bene a yoke to good mens consciences, but also (which is much worse) they haue bene reputed for Gods holy seruice, to the great disworship of God. There were vowes, thyngs bequeathed to churches, diuersitie of garments, choice of meats, long babling prayers, pardōs, image worship, manifest idolatry committed to saints, the true worship of God and true good workes not knowen. Briefly, little difference there was betwixte the Christian and heathen religion, as stil is yet at Rome, to this present day, to be sene. The true doctrine of repentance, of * remis∣sion of sinnes, whych commeth by the faith of Christ, of iu∣stification of faith, of the difference betweene the lawe and the gospell, of the right vse of the Sacramēts, was hid and vnknowen. The keyes were abused to the maintenance of the Popes vsurped tyrannie. Ceremonies of mens inuen∣tion were much preferred before ciuile obedience and due∣ties done in the common wealth.

Unto these errours moreouer was ioyned a corrupte life,* 2.21 full of all lecherous and filthy lustes, by reason of the law forbidding Priestes to marrie. Out of thys miserable darknes, God something hath begon to deliuer his church through the restoring againe of true doctrine. For so wee must needes acknowledge, that these so great and long fe∣stred errors haue not ben disclosed and brought to light by the industry of man,* 2.22 but thys light of the Gospel, is onely the gift of God, who nowe againe hath appeared vnto the Church. For so doth the holy Ghost prophecie before, how in the later times the godly should sustaine sore & perillous conflicts with antichrist, foreshewing that he should come, enuironed with a mighty and strong army of Bishoppes, hypocrites and Princes: that he should fighte agaynste the truth, and slay the godly.

And that now all these things are so come to passe, it is most euident, and cā not be denied. The tirannie of the by∣shop of Rome hath partly brought in errors into y^e church, partly hath confirmed them, & nowe maintaineth the same with force and violence, as Daniel well foreshewed. And muche we reioyced to see you deuided frō him,* 2.23 hoping and trusting well that the Church of England would now flo∣rish. But your Byshops be not deuided from the Romish Antichrist: his Idolatrie, errours, and vices they defende and maintaine with tooth and naile: for the Articles nowe passed, are craftely picked out. They confirme all humane traditions in that they establish solemne vowes, single life and auricular confession. They vpholde and aduaunce not onely their pride and authoritie, but all errours wythal, in retaining the priuate Masse.

Thus haue they craftily prouided that no reformation can take any place, that their dignitye & wealth may still be vpholden. And this to be the purpose of the bishops, expe∣rience it selfe doth plainly teach vs. Nowe what man will not lament to see the glory of Christ thus to be defaced? For (as I sayde before) this matter concerneth not onely these Articles whyche be there enacted, but all other Articles of sound doctrine are likewise ouerthrown,* 2.24 if such traditions of men shalbe reputed as necessary, and to be retained. For why doeth Christe say? For they worship me in vaine wyth the precepts of men? or why doth S. Paule so oft detest mennes traditions?

It is no light offence to set vp new kindes of worship∣ping and seruing of God without his worde,* 2.25 or to defend the same. Such presumptiō God doth horibly detest, which wil be knowen in his word onely. He wil haue none other Religions inuented by mans deuise: for els all sorts of re∣ligions of all nations might be approued & allowed. Leane not (sayth he) to thine owne wisdome. But he sent Christ, and commaundeth vs to heare him, & not the inuention of sub∣tile and politike heads, which apply religion to their own luker and commoditie.

Furthermore, priuate Masses, ••owes, the single life of Priestes, numbring vp of sinnes to the Prieste, wyth other thinges moe, being but mere ordinaunces of men, are vsed for Gods true seruice and worship. For although the Sup∣per of the Lorde was truely instituted by Christe, yet the priuate masse is a wicked prophanation of the Lords sup∣per. For in the Canon what corruption is cōtained in this, where it is said that Christ is offered, and that the worke it selfe is a sacrifice which redemeth the quicke and the deade?* 2.26 These things were neuer ordained of Christ: yea manifold wayes they are repugnaunt to the Gospell. Christ willeth not him selfe to be offered vppe of Priestes, neither can the worke of the offerer or of the receiuer, by any meanes, be a sacrifice. This is manifest Idolatry, and ouerthroweth th•• true doctrine of faith, and the true vse of the Sacraments.* 2.27 By faith in Christ we are iustified, and not by any worke of the Priest. And the Supper is ordained that the Minister should distribute to others,* 2.28 to the intent that they repēting for their sinnes, shoulde be admonished firmely to beleeue the promises of the Gospell to pertaine vnto them: Heere is sette a plaine testimonie before vs, that we are made the members of Christ, and washed by hys bloude.

And thys is the true vse of that Supper, whyche is ordained in the gospel,* 2.29 and was obserued in the primatiue Churche 300. yeares and more, from the which we oughte not to be remooued. For it is plaine impietie to transferre the Lordes institution to any other vse, as wee are taughte by the seconde commaundement. Wherefore these priuate Masses, for asmuche as they swarue from the right institu∣tion of Christ manifold waies, as by oblation, sacrifice, ap∣plication, and many other ways besides,* 2.30 they are not to be reteined but to be abolished. Flie (sayeth S. Paule) from al Idolatrie. In these priuate masses muche Idolatrie is com∣mitted, which we see our bishops now so stoutly to defēd: and no maruell.* 2.31 For in the latter times y^e scripture plainly sheweth that great Idolatrie shall raigne in the Church of God. As Christ himselfe also signifieth, saying: When ye shal see the abhomination of desolation, which is foretold of the Pro∣phet Daniel, standing in the holy place, he that readeth,* 2.32 lette him vnderstande. And Daniel in the 11. chapter. And he shall wor∣ship the God Maozim in his place, and shall adore the God whom his fathers knew not, with gold, siluer, and precious stones. Both these places speake of the masse.

Thys kinde of worship and horrible prophanation of the Sacrament, God abhorreth. For howe many sundry kindes of manifest impiety are here committed in this one action of the Masse? First, it is set foorth to sale. Secondly,* 2.33 they that are vnworthy, are compelled to receyue whether they will or no. Thirdly, it is applied for meritorious and satisfactorie for the quicke and the deade. Fourthly, many thynges are promised thereby, as prosperous nauigation, remedies against diseases both for manne and beast, wyth other infinite moe. These be most manifest and notorious abhominations. But besides these, there be other also no lesse to be reprehended, whych the simple people doe not so plainly see. Such worshipping and seruing of God is not to be set vp after the phantasie of men.

Wherfore they do wickedly when they offer sacrifice to God without his commaundement. For when of this woorke they make a sacrifice, they imagine that priuate Masses are to be done, because God would be worshipped after this sorte, And we see that Masses are bought with gold and siluer, great riches and sumptuous charges: also the Sacrament to be caried about in gold and siluer to be worshipped, whereas the sacrament was neuer ordeined for any such purpose. Wherfore seeing the commandement of God biddeth, flie from Idolatry, priuate Masses are not to be maintained. And I maruell what they saye that such priuate Masses are necessarily to be reteyned,* 2.34 when it is euident that in the olde time there was none such. Shal we thinke that thinges perteining to the necessary wor∣ship of GOD, could so long be lacking in the primatiue Church 300. yeares after the Apostles and more? What can be more absurde and against all reason?

We see these priuate Masses to be defended with great labour and much a doe: of some, for feare lest their gayne should decay: of some, because they would serue the affec∣tion of the vulgare people (whiche thinketh to haue great succour therby, and therefore are loth to leaue it) rather then for any iust cause or reason to lead them. But howso∣euer they do, a most manifest & euident cause there is why these priuate Masses ought to be abolished. For first their application vndoubtedly is wicked: neither doth the work of the priest merite any grace to any person, but euery one is iustified by his owne fayth. Neither againe would God haue any man to trust vpon any ceremony, but only to the benefite of Christ. And most certaine it is, that the applica∣tion of these Masses for the dead, is ful of great errour and impietie.

But here come in blinde gloses (albeit to no purpose) to excuse this application.* 2.35 For vniuersally amongest all the people, who is he that thinketh otherwise, but that thys worke is auaylable for the whole Church? Yea the Canon of the Masse it selfe declareth no lesse. And why then doe some of these craftie sophisters dally out the matter wyth their glosing wordes, denieng that they make any appli∣cation of their Masses, when they know full well that the errour of the people is confirmed by this their doing: al∣though they themselues do thinke otherwise? Albeit how few be there in very deede which do otherwise thinke?

We ought not to dissemble in Gods matters. Let vs vse them as the holy Scripture teacheth, and as the aun∣cient custome of the primitiue Church doth leade vs.* 2.36 Why should any man be so presumptuous to swerue from aun∣cient custome? Why now do they defend the errours of o∣ther which haue peruerted the institution of Christ?

Now, although some perhaps wil pretend and say, that he maketh no application of his Masses, yet notwithstan∣ding he so dealeth in handling the ceremony priuately by himselfe, that he thinketh this his oblation to be high ser∣uice done to God, and suche as God requireth: whiche is also erroneous and to be reproued. For why, no seruice nor worship perteining to God ought to bee set vp by mans deuise, without the commaundement of God.

Wherefore I beseeche you for the glorye of Christ, that you will not defend the article of this Acte cōcerning these priuate Masses, but that you will suffer the matter to bee well examined by vertuous and learned men. All thinges that we here with vs do, we do them by euident & substan∣tiall testimonie of the primitiue Church, which testimonie I dare bee bolde to set against the iudgementes of all that haue since followed, such as haue corrupted the aunciente doctrine and old rites with manifold errours.

As touching the other articles, they haue no neede of any long disputation.* 2.37 Uowes that be wicked, fayned, and impossible, are not to be kept. There is no doubt, but thys is the common perswasion of all men touching vowes, that all these wil workes deuised by man, are the true ser∣uice and worship of God: and so thinke they also whyche speake most indifferently of them. Other adde therevnto more grosse errours, saying, that these works bring wyth them perfection, and merite euerlasting life. Now all these opinions the Scripture in manye places doth reprooue. Christ saith: They woorship me in vayne wyth the preceptes of men.* 2.38 And Paule sayth, that these obseruations be the doc∣trine of deuils: for they ascribe to the power and strength of man, false honour, because they are taken for the seruice of God: they obscure faith and the true worshipping of God. Item, the sayd Paule to the Coloss. sayth: Let no man deceyue you by fayned humilitie,* 2.39 &c. Why make you Decrees? &c. Wherfore these corrupt traditions of men are in deede a wicked and detestable seruice of God.

Unto these also are annexed many other corrupt & wic∣ked abuses. The whole order of Monkery, what supersti∣tion doth it conteine: What prophanations of Masses, in∣uocation of Saints, colours & fashions of apparell, choise of meates, superstitious prayers without all measure? Of which causes euery one were sufficient,* 2.40 why these vowes ought to be broken. Besides this, a greate part of men are drawne to this kinde of life chiefely for the bellyes sake, and then afterward they pretend the holines of their vowe and profession.

Furthermore, this vowe of single life is not to all men possible to be kept, as Christ himselfe sait: All men do not receiue this.* 2.41 Such vowes therefore whiche without sinne can not be performed are to be vndone, but these things I haue discussed sufficiently in other of my workes.

But this causeth me muche to maruell, that this vowe of Priestes in your English Decree,* 2.42 is more straite and hard, then is the vowe of Monkes, whereas the Canons themselues doe bind a Priest no farther to single life: but onely for the time that he remaineth in the ministery. And certeynely it made my hart to tremble when I reade thys Article which so forbiddeth matrimony, and dissolueth the same being contracted, and appointeth moreouer the pu∣nishment of death for the same. Although there haue bene diuers godly Priests which in certeyne places haue bene put to death for their mariage, yet hath neuer man hether∣to bene so bold to stablish any such lawe.* 2.43 For euery man in a maner, wel perceiued that all well disposed and reasona∣ble persons would abhorre that crueltie: and also they fea∣red least the posteritie woulde thinke euill thereof. Who would euer thinke, that in the Church of Christ, wherein all lenitie towarde the godly ought most principally to be shewed, such cruelties and tyrannie could take place, to set sorth bloudy lawes to be executed vpon the godly for law∣full matrimonie?

But they brake their vowes, will the Byshoppes say.* 2.44 For (as I sayd) that vow ought not to stād seing it is tur∣ned to a false worshyp of God, & is impossible to be kept. Agayne, although it stoode in force, yet it should not extend to thē which forsake the ministery. Finally, if the Bishops here would haue a care and regarde to mens consciences, they should then ordaine Priestes without any such pro∣fession or vow makyng, as appeareth by the old Canons, how that many were admitted to the ministery without professing of any vow, and the same afterward, when they had maried their wiues, to haue remayned in the ministe∣ry, as is testified Cap. Diaconi. Distinct. 28.

Certainely what here I may cōplayne, I can not tell.* 2.45 First, in this Article I can not impute it to ignoraūce that they do. For no man is ignoraūt of the commaundemēt of God, which sayth: Let euery man haue his wife for auoydyng of fornication. Agayne, who is so blynd but he seeth what a life these vnmaried Priestes do liue?* 2.46 The complayntes of good mē are wel knowen. The filthynes of y^e wicked is to∣to manifest. But peraduenture your Byshops holding w^t the sect of Epicures, doe thinke that God is not offended with filthy lustes. Which if they so thinke, then doe we su∣steine doubtlesse a hard cause where such must be iudges.

I am not ignoraunt that this single life is very fitte to set out the glory and brauery of Byshops and Colledges of Priestes, & to mainteine their wealth and portely state, and this I suppose to be the cause why some do abhorre so much that Priestes should be maried. But O Lamenta∣ble state of the Church, if lawes shuld be so forced to serue, not the veritie and the will of God, but the priuate gayne and commoditie of men. They erre which thinke it law∣full for them to make lawes repugnaunt to the commaū∣dement of God & to the law of nature, so that they be pro∣fitable to attaine wealth and riches.* 2.47 And of trouth frō my very hart I do mourne & lament, right noble Prince, both for your sake & also for the cause of Christes Church. You pretende to impugne and gaynestād the tyrāny of the Ro∣mish Byshop, and truly do call him Antichrist, as in deede he is: & in the meane tyme you defēd and maintaine those lawes of that Romish Antichrist, which be the strength & sinowes of all his power▪ as priuate Masses, single lyfe of Priestes, & other superstitions. You threaten horrible pu∣nishmentes to good men and to the mēbers of Christ, you violently oppresse and beare down the veritie of the Gos∣pell begynnyng to shyne in your Churches. This is not to abolish Antichrist, but to establish him.

I beseech you therfore for our Lord Iesus Christ, that you file not your conscience in defendyng those Articles which your Byshops haue deuised and set forth touchyng priuate Masses, Auricular confession, vowes, single life of Priestes, & prohibition of the one halfe of the Sacrament. It is no light offēce to establish Idolatry, errours, cruel∣tie the filthy lustes of Antichrist. If the Romane Byshop should now call a Councell, what other Articles chiefly would he deuise and publish vnto the world, but the very same which your Byshops haue here enacted.

Understand and consider I pray you, the subtile tray∣nes and deceites of the deuill,* 2.48 whiche is wont first to set vpon and assayle the chief gouernours. And as he is the enemy of Christ from the begynnyng of the world, so his chief purpose is by all craftie and subtile meanes, to worke contumely agaynst Christ in sparsing abroad wicked opi∣nions and setting vp Idolatry: and also in pollutyng mā∣kind with bloudy murthers and fleshly lustes: in the wor∣kyng wherof he abuseth the policies and wittes of hypo∣crites: also the power and strength of mighty Princes: as stories of all tymes beare witnes what great kyngdomes & Empires haue set themselues with all might & maine, agaynst the poore Church of Christ.

And yet notwithstāding God hath reserued some good Princes at all tymes, out of the great multitude of such giants, and hath brought them to his Church, to embrace true doctrine, and to defend his true worshyp:* 2.49 as Abrahā taught Abimelech, Ioseph the Egyptian kynges: and af∣ter them came Dauid, Iosaphat, Ezechias, Iosias excel∣lyng in true godlynesse. Daniell conuerted to the know∣ledge of God the kynges of Chaldea & Persia. Also Britā∣ny brought forth vnto the world the godly Prince Con∣stantine. In this number I wishe you rather to be, then amongest the enemyes of Christ, defiled with Idolatry & spotted with the bloud of the godly: of whom God will take punishment, as he doth many tymes forewarne, and many examples do teach.

Yet agayne therefore I pray and beseeche you for our Lord Iesus Christ, that you wil correct and mitigate this Decree of y^e Byshops: In which doyng you shall aduaūce the glory of Christ, and prouide as well for the wealth of your owne soule, as the sauegarde of your Churches.

Let the hartie desires of so many godly men through the whole worlde, moue you, so earnestly wishing that some good Kings woulde extend their authoritie to the true re∣formation of the Church of God, to the abolishing of all I∣dolatrous worship, and the furthering of the course of the Gospell. Regarde also and consider I beseeche you, those godly persons,* 2.50 which are with you in bands for the Gos∣pels sake, being the true members of Christ.

And if that cruell Decree be not altered, the Byshops will neuer cease to rage agaynst the Churche of Christe without mercy or pitie. For them the deuill vseth as in∣strumentes and ministers of his furie and malice agaynst Christ.* 2.51 These he stirreth vp to slay and kill the members of Christ. Whose wicked and cruell proceedings and sub∣tile sophistications, that you wil not prefer before our true and most righteous request, all the godly most humbly & hartily do pray & beseech you. Which if they shall obteyne, no doubt but God shal recompence to you great rewards for your pietie, and your excellēt vertue shalbe renowmed both by penne and voyce of all the godly, whiles the world standeth. For Christ shall iudge all them that shall deserue either well or euill of his Church. And whiles letters shal remaine, the memoriall worthy of such noble deserts, shall neuer dye or be forgotten with the posteritie to come. And seing we seeke the glory of Christ, and that our Churches are the Churches of Christ, there shall neuer be wantyng such as both shall defend the righteous cause, and magni∣fie with due commendation such as haue well deserued, & likewise shal condemne the vniust crueltie of the enemies.

Christ goeth about hungry, thirstie, naked, prisoned, complaining of the raging furie of the Bishops, and of the wrongfull oppression and crueltie of dyuers Kyngs and Princes, entreating that the members of his body be not rent in peeces, but that true Churches may be defended, & his Gospell aduanced. This request of Christ to heare, to receiue, and to embrace, is the office of a godly Kyng, and seruice most acceptable vnto God.

☞Intreating a little before, page 1143. of certayne olde in∣strumentes for proofe of Priestes lawfull Marriage in times past, I gaue a little touch of a certayne recorde taken out of an olde Martyrologe of the Church of Cant. touching Liuingus a priest, and his wife, in the time of Lanfrancke. Wherein I touched also of certain lands and houses restored againe by the said Lanfrancke to the Church of S. Andrew.* 2.52 Now for asmuch as the perfect note thereof is more fully come to my hands, and partly considering the restoring of the sayde landes, to be to Christes Churche in Canterbury, and not S. Andrew in Rochester: and also for that I haue founde some other presidentes approouing the lawfull Mariage of Priestes, and legitimation of theyr children, I thought good for the more full satisfying of the reader, to enter the same, as followeth.

*A note out of an old Martyrologe of Caunterbury.

OBijt Guillielmus Rex Anglorum, &c. Hic reddidit Ecclesiae Christi omnes ferè terras, &c. That is: After the death of William King of England,* 2.53 the sayd Lanfrancke restored agayne to Christes Church in Canterbury, all the landes whiche from auncient memory vnto these latter dayes, haue bene taken away from the right of the sayd Church. The names of which landes be these: In Kent, Raculfe, Sandwich, Rateburch, Wodetun, the Ab∣bay of Limming, with the lands and customes vnto the same mo∣nasterye belonging, Saltwude, &c. (Stocke and Denentun, be∣cause they belonged of olde time to the Churche of S. Andrewe,* 2.54 them he restored to the same Churche.) In Sutherey, Murtelac, the Abbay of S. Mary in London, with the landes and houses which Liuingus Priest, and his wife had in London. All these Lan∣francke restored agayne for the health of his owne soule, freely, and without money,* 2.55 &c.

*A note for the legitimation of Priestes children, ex termino Michael. Anno 21. Henr. 7. fol. 39. page. 2.

NOte, that in the xix. yeare of this King, in an Assise at War∣wicke, before Syr Guye Fairfax, and Syr Iohn Vauisour, it was found by Verdite,* 2.56 that the father of the tenaunt had taken the order of Deacon, and after married a wife, and had issue, the te∣naunt dyed, and the issue of the tenaunt did enter. Vpon whome the pleyntife did enter as next heyre collaterall to the father of the tenaunt.* 2.57 Vpon whome he did reenter, &c. and for difficultie, the Iustices did adiourne the Assise. And it was debated in the Es∣cheker chamber: If the tenaunt shall be a Bastard, &c. And heere by aduise it was adiudged that he shall not be bastard, &c. ¶Fro∣wicke chiefe Iustice sayd to me in the xix. yeare of Henry the vij. in the common place, that he was of counsayle in this matter, and that it was adiudged as before, which Vauisour did graunt. ¶And Frowicke sayd, that if a Priest marry a wife,* 2.58 and hath issue and dyeth, his issue shall inherite, for that the espousals be not voyde but voydable. ¶Vauisour: if a man take a Nunne to wife, this espousall is voyde.

☞Note, that in the latter Impression of Henry the vij. yeares of the lawe, this word Priest in this case afore∣sayd in some bookes is left out: whether of purpose or by negligence, I leaue it to the Reader to iudge.

*Another note for legitimation of Priestes children.

AD Curiam generalem D. Philippi & D. Mariae Dei gratia, &c. xvj. die Iulij, Anno Reg. dict. Regis & Reginae, primo & tertio irrotulatur sic. Praesentatum est per totum homagium quòd Symon Heynes * 2.59 Clericus diu antè istam Curiam, vid. per duos annos iam elapsos, fuit sesitus secundum consuetudinem huius Manerij in dominio suo vt de feodo, de & in duabus acris terrae, percellis de xxxv. acris & dimidij terrae, nuper in tenura Ioannis Heynes. Ac. de & in vno tenemento vocat. Bernardes nuper in tenura Ioannis Cotton. Ac de & in lvij. Acris & iij. ro∣dis terrae & pasturae, siue plus siue minus, prout iacent in campis de Myldenhall praedicta in diuersis pecijs, vt patet in Curia hic tenta die Iouis proximo post festum Sancti Lucae Euangelistae, An. regni Regis Henrici viij.xxxviij. Necnon de & in xij. acris terrae natiuae iacentibus in Townefield & Twamelfield in diuer∣sis pecijs. Ac de & in quatuor Acris & dimidio terrae iacentibus in Myldenhall praedicta. Ac de & in quinque rodis terrae iacenti∣bus in Halywelfield. Qua propter praemissa, idem Symon nuper habuit ex sursum redditione Willielmi Heynes prout▪ pater in Curia hic tenta die Martis proximo post Dominicam in Albis Anno regni Regis Edwardi vj. primo.* 2.60 Et sic sesitus idem Symon de omnibus supradictis praemissis inde obijt solus sesitus. Et quòd Ioseph Heynes est filius & haeres eius propinquior, & modo aetatis quinque annorum & amplius. Qui quidem Ioseph praesens hic in Curia in propria persona sua, petit se admittie ad omnia su∣pradicta praemissa tanquam ad ius & haere ditatem suam. Et D. Rex & D. Regina ex gratia sua speciali, per Clementum Heigham militem Senescallum suum, concesserunt ei inde sesinam tenen∣dam sibi▪ haeredibus, & assignatis eius, per virgam ad voluntatem dict. D. Regis & D. Reginae secundum consuetudinem huius, Manerij, per seruitia & redditus inde debita, &c. Saluo iure, &c Et dat Domino Regi & D. Reginae v. lib. de fine pro ingressu suo habendo, & fidelitas inde respectuatur quousque, &c. Et vlterius consideratum est per Curiam quòd dict. Ioseph est infra aetatem vt praefertur. Ideo determinatum est & concessum est per consen∣sum Curiae quòd Ioanna Heynes nuper vxor praedicti Simonis, ac mater predicti Ioseph habebit custodiam eiusdem Ioseph, quo∣usque idem Ioseph peruenerit ad suam legitimam aetatem.

Concerning these vj. Articles passed in this Acte afore∣sayd in the 21. yeare of King Henry, sufficiently hetherto hath bene declared, first what these Articles were: second∣ly by whom and from whom chiefly they proceded: thirdly,* 2.61 how erroneous, pernicious, repugnant and contrarious to true doctrine, christian religion, and the word of God, to nature also it selfe, all reason and honesty, and finally to the auncient lawes, customes, and examples of our forcel∣ders during the daies of a thousande yeares after Christe they were. Fourthly, yee haue heard also what vnreaso∣nable and extreme penaltie was set vpon the same,* 2.62 that a man may deeme these lawes to be written not wyth the inke of Steuen Gardiner, but with the bloud of a Dra∣gon, or rather the clause of the Diuell. The breach whereof was made no lesse then treason and felony, and no lesse pu∣nishment assigned thereto then death.

Besides all this, the wordes of the Acte were so curious and subtile, that no man could speake, wryte or cyphar a∣gainst them, without present daunger, yea scarcely a man might speake any word of Christ and his Religion,* 2.63 but he was in perill of these vj. Articles. Ouer & besides, the Pa∣pistes began so finely to interprete the Act, that they spared not to indite men for abusing their countenance & behaui∣our in the Church. So great was the power of darkenesse in those dayes. And thus much concerning this Acte.

Besides these vj. Articles in this foresaide Acte conclu∣ded, there was also another constitution annexed withall, not without the aduise (as may seeme) of the Lord Crom∣well, which was this:* 2.64 that Priestes and Ministers of the Church, seing now they would needes thēselues be bound from all Matrimony, should therefore by law likewise be bound to such honesty and continencie of life, that carnally they should vse & accustome no maner of woman maried or single, by way of aduoutrie or fornication: the breache whereof, for the first tyme, was to forfaite goodes, & to suf∣fer imprisonment at the Kings pleasure: and for the second

time, being duely conuicted, it was made felonie as the o∣ther were.

In this constitution, if the Lord Cromwell and other good men of the Parliament might haue had their wyll, there is no doubt, but the first crime of these concubinarye Priests, as well as the second, had had the same penaltie, as the other vj. Articles had and should haue bene puni∣shed with death. But Steuen Gardiner with his felowe Byshops, who then ruled all the roste, so basted this ex∣traordinarie Article with their accustomed shiftes, that if they were taken and duely conuicte for their not castè nor cautè, at first time it was but forfaite of goodes. Also for the second conuiction or atteinder, they so prouided that the next yeare folowing, that punishment and paine of death by Acte of Parliamente,* 2.65 was cleane wiped away and re∣pealed. And why so? Because (sayeth the Statute) that pu∣nishment by payne of deathe is very sore, and much extreme, therefore it pleaseth the Kyng, wyth the assente of the Lordes, that that clause aboue written concerning felonie, and paynes of deathe, and other penalties and forfaitures, for and vpon the first and seconde conuiction or atteynder of anye Prieste or wo∣man,* 2.66 for anye suche offences (of whoredome or aduoutrie) afore∣sayde, shall be from hencefoorth voyde and of none effecte, &c. So that by this statute it was prouided, for all suche vota∣ries as liued in whoredome and adulterie, for the first of∣fence to lose his goodes and all his spirituall promotions except one. For the second, to forfaite all that he had to the King. For the third conuiction to susteyne continuall im∣prisonment.

In these vngodly proceedings of the Popes Catholicke Clergie, two things we haue to note.

* 2.671. First, the horrible impietie of their doctrine, directly fighting against the expresse authoritie of God & his word, forasmuch as that which God permitteth, they restrayne: that which he biddeth, they forbid. Habeat, sayeth he: non habeat say they, taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled, they call heresie: that which he cūmendeth and instituteth, they punish with paynes of death. Not onely the Priestes that marry, but them also that say or cyphre that a Prieste may marry, at the first they kill as felons. Neither can any Miserere take place for chaste and lawfull wedlocke: where as cōtrariwise a spirituall man may thrise defile his neigh∣bours wife, or thrise defloure his Brothers daughter, and no felonie at all layde to his charge. What is this in plaine words to say, but that it is lesse sinne thrise to commit ad∣uoutry, then once to marry.

2. The seconde is to be noted, how these paynted hypo∣crites doe bewray their false dissembled dealinges vna∣wares, with whome a man might thus reason. Tell vs you Priests and votaries,* 2.68 which so precisely flie the state of Matrimonie, intende you to liue chaste, and are able so to do without wiues, or do you keepe your selues chaste & honest without them, and without burning, or not? If ye be not able, why then mary you not? why take you not the remedy appointed of God? Why make you those vowes, which you can not performe? or why do you not breake them being made, falling thereby in daunger of breakyng Gods commandemēt, for keeping your owne? If you be able, and so do intend to cōtinue an honest and a continent, conuersation without wiues, then shall I aske of you, ac∣cording as Doct. Turner grauely & truely layeth to your charge: why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come, whiche you may auoide if ye list,* 2.69 vnlesse eyther ye listed not to stand, though ye might, or else saw your owne infirmitie, that you could not though ye would? And therefore fearing your owne weake fragilitie, you prouide wisely for your selues afore∣hand, that where other shall suffer paines of death at the first for well doing, you may fall thrise in abhominable a∣dultery, and yet by the law haue your liues pardoned.

And heere commeth out your owne hypocrisie by your selues bewrayed. For where as you all confesse, that you are able to liue chaste if ye wil without wiues, this mode∣ration of the lawe prouided before against your aduoute∣rous incontinencie, playnely declareth that eyther ye pur∣pose willingly to fal, or at least ye feare and stand in doubt not to be able to stand. And why then do you so confident∣ly take such vowes vpon you, standing in such doubt and feare for the performance thereof?

And be it to you admitted that all do not fall, but that some keepe their vow,* 2.70 though some viciously run to other mens wiues and daughters: then here againe I aske you, seeing these vicious whorehunters and aduouterous per∣sons amongst you, do liue viciously (as you can not deny) and may do otherwise if they list (as you cōfesse) what pu∣nishmēt then are they worthy to haue, which may liue cō∣tinent and wil not, neither yet will take the remedy proui∣ded by God, but refuse it? Which beyng so, then what ini∣quitie is this in you, or rather impietie inexcusable against God and man, to procure a moderation of lawes for such,* 2.71 and to shew such compassion and clemēcie to these so hey∣nous adulterers, whorehunters, and beastly fornicators, that if they adulterate other mens wiues neuer so oft, yet there is no death for them: and to shew no compassion at all, nor to finde out any moderation for such, but at the ve∣ry first to kill thē as felons and heretickes, which honest∣ly doe mary in the feare of God, or once say that a Priest may mary? How can ye heare be excused. O you children of iniquitie? What reason is in your doyng, or what truth in your doctrine, or what feare of God in your harts? You that neither are able to auoyde burnyng & pollutiō with∣out wedlocke, nor yet will receaue that remedy that the Lord hath giuen you, how will you stand in his face, whē hee shall reuele your operations and cogitations to your perpetuall confusion, vnlesse by tyme ye conuert and re∣pent? And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours, leauyng you to the Lord.

It was declared before,* 2.72 pag. 1136. that what tyme these vi. Articles were in hand in the Parliament house, Cran∣mer then beyng Archbyshop of Canterbury onely with∣stoode the same, disputyng iij. dayes agaynst them: whose reasons and Arguments I wish were extant and remay∣nyng. After these Articles were thus passed and conclu∣ded, the kyng, who alwayes bare especiall fauour vnto Cranmer, perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament, and with them the Lord Cromwell, to dyne with him at Lambeth (as is afore declared) and within few dayes also vpon the same, required that he would geue a note of all his doings and reasonynges in the sayd Parlament, whiche the sayd Cranmer eftsoones accomplished accordyngly,* 2.73 drawyng out his reasōs & allegations, the copy wherof beyng fayre written out by his Secretary, was sent and deliuered vn∣to the kyng and there remayned.

Now after these thynges thus discussed as touchyng the vi. wicked Articles, it foloweth next, in returnyng to the order of our story agayne, to declare those thynges, which after the settyng out of these Articles ensued, com∣myng now to the tyme and story of the Lord Cromwell, a man whose worthy fame and deedes are worthy to lyue renowmed in perpetuall memory.

Notes

• * 1.1

  Three kindes of confession. Confession to God. 1. Iohn. 1.
• * 1.2

  Priuate confes∣sion to our bro∣ther. Math. 5.
• * 1.3

  Iacob. 5.
• * 1.4

  C••••taine pointes of su∣perstition to be auoyded in pri∣uate confession.
• * 1.5

  4. or 5. abuses in auricular con∣fession.
• * 1.6

  • 1. necessity.
  • 2 Enumeration of sinnes.
  • 3. Prescription of tyme,
  • 4. Confession made a Sacra∣ment.
  • 5. To a Priest onely.
• * 1.7

  Socrat. Lib. 5. cap. 19. SoZo. Lib. 7. cap. 16. Beat. Rhena∣nus in argum. libel. Tertulliani de penitentia.
• * 1.8

  Chrisost. in Psa. 30. hom. 1.
• * 1.9

  Chrysost. in hom. de penit. & confessione.
• * 1.10

  De penit. dist. 1· Petrus in Glosa.
• * 1.11

  De penit Dist. 5 in principio.
• * 1.12

  Erasm. in Schol. in Epitaph••um fabiolae.
• * 1.13

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• * 1.14

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• * 1.15

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• * 1.16

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• * 1.17

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• * 2.1

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• * 2.2

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• * 2.3

  〈◊〉〈◊〉 3.
• * 2.4

  Example of the Athe∣n••••ns reuo∣••••ng their decree.
• * 2.5

  Ester 8.
• * 2.6

  Mitigation of the 6. ar∣ticles desi∣red.
• * 2.7

  Latimer, Cromer, Shaxton, & others im∣prisoned for the 6. arti∣cles.
• * 2.8

  The Bishops pretend out∣ward obedi∣ence to the king, but their hartes be with the Pope.
• * 2.9

  The Bishops 〈◊〉〈◊〉 errors against their knowledge.
• * 2.10

  Falsehood ofte•• times beareth a fayrer shew the truth.
• * 2.11

  Iohn. 1.
• * 2.12

  Confession.
• * 2.13

  Priuate Masses▪
• * 2.14

  By application of masses is ment when the passi•• and merites of Christ is applied to any by the vertue of the Masse.
• * 2.15

  Priestes mari∣age. 1. Tim. 3.
• * 2.16

  Winchester cu••••••ning in the arte of iugling, called deceptio visus.
• * 2.17

  The worde of God ought simply to be handled without all sophistry••▪
• * 2.18

  The cloked hi∣pocrisie of false Papistes.
• * 2.19

  Esa 10. Esa. 5.
• * 2.20

  Mans traditions counted for Gods seruice.
• * 2.21

  The filthy life of the Clergy, for lackee of mariage.
• * 2.22

  This restoring of the Gospell is onely of God and not of man.
• * 2.23

  By the 6. Arti∣cles all errours and traditions are maintayned.
• * 2.24

  Marke. 7.
• * 2.25

  God will not be worshipped but after his worde. Prou. 3.
• * 2.26

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• * 2.27

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• * 2.28

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• * 2.29

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• * 2.30

  1. Cor.
• * 2.31

  Ma••••. ••.
• * 2.32

  Dan. ••••.
• * 2.33

  〈1 paragraph〉〈1 paragraph〉
• * 2.34

  〈1 paragraph〉〈1 paragraph〉
• * 2.35

  Application of the Masse 〈◊〉〈◊〉.
• * 2.36

  The olde institution of Christ is not to be altered by n••w inuen∣tions.
• * 2.37

  Against vowes of Priestes single l••fe. The commō errour con∣cerning vowes.
• * 2.38

  Marke. 7. ••. Tim. 4.
• * 2.39

  Coloss 2.
• * 2.40

  Causes why vowes ought to be broken.
• * 2.41

  Math. 19.
• * 2.42

  The 6. arti∣cles make the ••owe of Priestes as stre••ght as the vowe of Monkes, which is contrary to their owne lawe.
• * 2.43

  No lawe of death euer established for Priestes mariage, be∣fore the 6. Articles
• * 2.44

  Why Priest••s vowes ought not to stand.
• * 2.45

  Dist. 28. ••ap. Diaconi.
• * 2.46

  Bishops re∣straine Priestes mariage against all reason and ••xcuse▪
• * 2.47

  Complaint of vniust lawes ser∣uing to the ••••¦ker of mē against the glory of God.
• * 2.48

  The subtiltye of Sathan in abu∣sing the power of Princes to maintaine his kingdome.
• * 2.49

  Example of good Princes▪
• * 2.50

  He meaneth Shaxtō, Latimer Cromer, and others.
• * 2.51

  The deuils in∣strumentes by whom he wor∣k••••h.
• * 2.52

  Liuingus Priest, and his wife.
• * 2.53

  Ex Archiuis. Eccles. Cant.
• * 2.54

  S. Andrewes. Church in Ro∣chester.
• * 2.55

  Liuingus Priest & maried man.
• * 2.56

  M. 21. H. 7.
• * 2.57

  A Deacō taketh a wife, hath is∣sue & dyeth, the issue adiudged not Bastarde.
• * 2.58

  〈1 paragraph〉〈1 paragraph〉
• * 2.59

  〈1 paragraph〉〈1 paragraph〉
• * 2.60

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• * 2.61

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• * 2.62

  〈1 paragraph〉〈1 paragraph〉
• * 2.63

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• * 2.64

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• * 2.65

  〈◊〉〈◊〉 an. 〈…〉〈…〉 c. 10.
• * 2.66

  The Acte a∣••ainst the ••horedome 〈◊〉〈◊〉 Priestes 〈◊〉〈◊〉, & ••fter what 〈◊〉〈◊〉.
• * 2.67

  The mani∣••est impiety ••f the popes ••octrine, ••isclosed.
• * 2.68

  Dilemma, ••gainst 〈◊〉〈◊〉 that will not marry.
• * 2.69

  Doct. Tur∣••e•• huntyng ••he Romish Foxe.
• * 2.70

  The Pa∣••istes be∣••••ay their 〈…〉〈…〉.
• * 2.71

  The impiety of the Papistes in∣excusable.
• * 2.72

  Read afore pag. 1130.
• * 2.73

  Cranmers rea∣sons and allega∣tions against the 6. articles, writtē to the king.