THE Hatefull Hypo­crisie, and rebel­lion of the Romishe prelacie.

By Lewys Euans

¶ Hieron.

Throughe the vnskilfullnesse therfore of teachers, in the darkenesse of ignorance through blinde­nesse, euō a troupe of people ha­ue erred in the streates. for, Whyle they giue thē selfes vnto the snares of plesures they ha­ue not kept the righte pathe of the diuine preceptes.

¶ Anno. M. D. LXX.

D. Boners woordes.

¶ If thou at anye tyme heretofore haue doubted, of the B. of Romes false pretenced supremacie, as In praef. if thou haddest a good smelling nose, and a sounde judgement, I thinke thou dydest not: yet hauinge reade ouer this, which (if thou fauour the truethe, and hate the tyrannie of the Busshop of Rome and his Deuelishe fraudulent falshod,) shall doubtles wonderfullye content the, throwe downe thine er­rour, & acknowledge the truethe, now frelye offe­red the at length: consideringe with thy selfe, that it is better late to do so, then neuer to repente.

D. Gardiners woordes.

¶ All sortes of People are agreed vppon thys In orat. De obe. pointe, with moste stedfast consent, learned & vn­learned, bothe menne and women, that no manner persone borne, and brought vp in England, hath ought to do with Rome. All maner of People re­ceaninge and embracinge the trueth, do with one whole consent, acknowledge, honour and reueren­ce the Kinge, for the supreme heade of the Church vppon earthe,

To the Reader.

WHAT KIN­de of Phisician is he (gentle Rea­der) that in ty­me of a dangerouse sickenes, will then ceasse to Minister hys remedies, & Phisicke? what capitayn is he, that whē his enemies do muster, wil thē either stand all amazed, or els through cowardlyefeare, will giue ouer the field? what good Christian is he, that whē Anti­christ by ragewold raigne, will then either openlye renounce [Page] Christianitie, or els in anye wise ceasse from the constante acknowlaiginge of the same? if lewde lighte headdes shall re­bell agaynst their soueraigne lady, who (o Lorde) can but deteste them? who can but ab­horre them? yea, if they rebell against god, & autoritie, who (trowe ye) can holde his pea­ce? where shall I beginne? of what shall I fyrst speke? is not their intente more then hay­nouse, is it not moste hatefull, who to the intente they might bring to passe theyr trayterous [Page] purposses, will not sticke to paynte their baner with Ydo­latry, to trouble the comō pea­ce of this Realme, to annoye (asmuche as in them lyethe) all good, louinge, and faythe­full subiectes? o the ende of ne­cessite! o the fruite of hatefull Ydolatrie? we maye nowe well saye, as the Doctour & fryar Uincentius once sayde. Dant sermo: de Trin. vnam medicinā cuilibet mor­bo, scz missas. &c. They gyue one Medycine vnto euerye sickenesse, that is masses. &c. And whye? be­cause [Page] bankrouteship must ha­ue a couer, riotousnesse muste haue somme defence, treason must haue a cloake, traytours will euer haue somme collour. But God that seeth the in­warde partes, and meanin­ges of men, will detecte theyr Hypocrysye, hee wyll putte into the heartes of Good people, to defende the anoyn­ted, hee will endue his chosen, with the knowlaig of his wor­de, he will suppresse all tumul­tes, he will worke (accordinge vnto his secrete & goodwill) [Page] all for the best▪ well to speke no more of such, it is so (Christiā reader) that beinge of late in the vniuersite of Oxforde, I herd ther, not by any mean mā but by the learnest, how myne aduersaries, na, how the true­thes aduersaries had bruited, that I had reuolted from, the Gospell, & that I was agay­ne gonne beyonde the seas, I hearde also [...]ovve at my co­minge to the Citie of Lon­den, hovveyt vvas in the mouthes of manye, that I vvas deade. two tales, & yet [Page] neuer a one true. alas, beyond the seas, what to doe? Stultus [...]eda. populus quaerit Romam: Fo­lishe folkes flye to Rome. I thinke it not wisedome, in the­se dayes to flee from Eglande to a forraine realme, I thinke it no godlinesse to leaue God, & to leane to Antichrist. shall we flee from light to darkenes­se, from the Gospell to vayne gloses, frōtrueth to falshoode, from faithe to infidelitie, from religion to superstition? God forbidde. For mine own part, I se euery day more, & more, [Page] the filthie fruites of the Ro­mishe sinagogue, and therfore in despight of satan, saye mine enemies what they will, thin­ke men as they liste, it is the law of God that I professe, & it is traiterouse Papacie that I detest. & this is it which mo ued me at this time (Gentle reader) to set furthe these few leafes, wherin we maye se, the hipocrisie, from time to time, of the romayn prelacie, & wher by we may learne to be wise, to knowe oure selfes, to see theyr doynges, & to defie them. but [Page] as for late time, euon at the dissolucion of Abbevs, if thou wilte knowe what was the ly­ues of the irreligeouse roagues if thou wilte vewe, what ho­lynes they were then of, let vs consider certen of the mo­nasteries put down, let vs wey­ghe the honestie of somme, for, of all, it were to muche, At Windesore kepte not eyght [...]x br [...]u: [...]. of the Priestes, twentie and niene harlates? A Hollye whoredome. At the Mo­nasterie of Battell, were not xv. foūd to be sodomits? as for [Page] suche as kepte there harlattes theyr names be set furthe, & therefore I will omit them. What were the Diuines at Cantur burie? what? eighte of Cātur­burye. them were sodomites, & to let passe many thirtene kept four­tene harlates. At Bathe twoe Priestes keepte eyghtene har­lates, besydes that they were proued to be sodomits. come we to moōkenfarleghe, & we shal find that the Prior kept niene harlats, the prior of Maydē ­bradley had fyue, the Abbate of Bristow hadde foure, the [Page] Abbate of Abindon had thre, besydes that he had twoe Chil­dren by his owne naturall sy­ster. At Shulbred foure moon­kes Shul­brede. kepte twentie one harlat­tes. as for the Prior of Ber­moundesey, [...]ermoū desaye. he kept no lesse by recorde then twentie. Yt is tediouse to write of all, yet it is proffitable to speake of these, that euon Children, maye see the iniquitie of the Romishe Ydolatrie. and ther­fore to make an ende, take a vew of the Cathedrall chur­che Ciche­ster. of Cichester, whereof Syr [Page] Ihon Champion hadde twoe Harlattes, sir William Cro­sse one, syr Thomas Par­ker twoe, sir Richarde bus­fielde one, Syr Bartholome­we Cokisleye one, Syr Ro­berte Hunte manye, Syr Thomas Coffe twoe, Syr Ihon Hill thirtene, Syr Roberte Moore manye, as for Syr George Barrham, & sir Ihon Chāpiō, besyds that they were proued adulterers, they were also found to be sodomites. see, Christian Reader, by a fewe, vnder the profession of all, be­holde [Page] what is the fruite of a heathenishe ydolatrie. thus they lyued in King Henri the eyghte his tyme, at what tyme (not without juste cause thou seest) he ouerthrew theyr bro­thell houses, theyr uncleane dē nes, & their filthie caues. but that thou mayst further mark their hipocrisie, read ouer this litle boke, dedicated not vnto anye onne singuler, to aduoyde the note of vayn glorie, but vn to thee, for thy proffite, & vti­litie. And if thou wilt proffite, and doe good vnto thine owne [Page] soule, yea, if thou wilt prosper in this worlde feare God, em­brace the Gospell, obeye the Quenes Maiestie, & be not a foe, but (as thou art most boū ­den) a frende vnto this Real­me, not forgettinge, that mau­gre all the malice of rebelles, not onlye, the trueth is greate, and preuayle, but also as God hath donne, so will he euer de­fende thy soueraigne, his an­noynted. And that he so do, as I with an vnfayned hart, so you with all fayithe full­nes, saye


¶ OF HIPOCRITES, and the Hypocrisie of the Romayne Prelacie. CAP. I.

WEyghing with in­differencie the whole estate of this oure time, and con­sideringe without partialli­tie the disposition of such as nowe do lyue: we shall fin­de (a thinge to be lamented) the verye face of Christendome to bee spreadde ouer wyth [...]yfe, the Gospell of oure Sauiour Christe to be in contempte, and hatred, and the pro­fessours of the same almoste euerie where to bee persecuted, and that, with intollerable sclaunders, with extreame disdayne, & with passinge tyrannye. the cause whereof is the blynde supersticion of certen, whereof so­me are Hypocrites, and some are bewit­ched, trees they are not only vnproffitable, but also most hurtfull: whose roote is cruel­tye, but cloathed ouer with a counterfaicte face of charitie: whose braunches are infide­litie, heathines, ydolatrie, thoughe couered with the name of Faythe, religiō and pietie: whose fruite is fornication, yet fenced with the tytle of Chastitie: & whose end, withoute [Page] repentance, is dānaciō, onely outwardly dec­ked wyth a dissēbled hewe of saluaciō. What shall we then say? to omitte all circūstances: let vs wish that S. Paule were now lyuing: or elles, that hys wordes wolde pearce in­to the hartes of suche as bee thus hardened. What? and wrote hee onelye vnto the Ga­lathians? or wrote hee not by theyr names vnto vs all that are Christians? and what saythe hee? O ye senseles Galathians (sayth Gal. 3. hee) Who hathe so bewitched you, that you will not obey the truethe? Lo, his zea­le, and beholde the blindnes that they were in. but howe shall wee knowe that these who nowe lyue are bewitched? Cum non vi­deantLactā. lib. 2. de orig. err.ea quae sunt: & videre se arbitrantur e [...] quae non sunt: VVhen they can not se the thinges that in dede are: and when they seme to se the things which are not. When they can not se, that the scriptures, being the word of God, ought to be had, reade, & em­brased, and when it semethe vnto them, that follishe legendes, that faigned miracles, and that passinge fond opinions ought rather to be regarded, professed, & beleued. ah las (for of such I speake) what is papacie? a meere lumpe of pryde, a denne of hipocrisie, a caue of vncleanesse, & a very fence for fornicatiō, for exāple: behold out of theyr [...]oke ye lothe­somenesse [Page] of theyr lawe, & the lawlesse per­uerse demeanour of their priestes. Qui inue­neritpupillao­culi qui­ut. par. cap. 18.clericū cū vxore, matre, sorore, vel filia tur­piter agentē, vel parantē se ad opus carnale, in loco priuato, & suspecto per oscula, & amplexus, vel si per alia signa aperta opus turpitudinis constat esse expletū: Dicit quod non licet talem percutere. InWil. suꝑ Ray. h [...]s.english it is thus: He that findeth a Prieste with his wife, mother, syster, or doughter, behauīg him self vnhonestli, or preparing, him self vnto carnall worke, in a place pri­uate, & suspected, by kyssing, & embracing or els, if it shall appeare by manifest signes, that the filthie acte hath ben cōmitted: yet he saith, that it is not lawfull to stryke such a one. And further. Si ipsa percutiat eum, in­ciditIbidem. secundū. Canonē. That is: Yf the womā shold strike him, she is to be punished by the Ca­non law. Who now, except he be more then betwitched, can excuse these men? who maye cōmende theyr lawes? who can like theyr li­ues? what shall we say of Laurentius Valla, a Lanō not long a gon of Rome? writeth he not in this wise? Omnino nihil interest, vtrumDe v [...] ▪ lup. lib. [...]cum marito co [...]at mulier, an cum amato­re. There is no matter at all (saythe hee. VVhether a wooman keepe companye with her husband or whith her louer. He­re we haue to consider, that if he wrote this [Page] in [...]est, yet it becamme not a Chanon to vse suche jestinge, to wryte it, and to putte yt furthe to Printinge: but if he wrote it in er­nest, then it was to yrkesome, it was vn­godlye, it was noysome. these, these certen­lye are they, of whom Christe longe sythen­ce hathe sayde: Beware ye of false Prophe­tes, whiche come vnto you in shiepes cloa­thinge, but inwardelye they be raueninge Mat: 7. wolfes. That they came in shepes cloathing howe may it appeare? how? by their sun­drie false, and faygned professions, by their inwarde syghinge, by their vaine blessings, by theyr childishe ceremonies, by their drea­minge desceaptefull miracles, by their hewe of hollinesse, and to be briefe, by the beguy­linge, and seducinge of so manye, and of so longe a time. But that they bee in wardelye raueninge wolfes it is euydente, by their curssinge, by theyr hate, by their fagottes, by their fyre, by theyr tormentinge of true Christians, and by their tyrannie: it is eui­dente by theyr false teachinge, by theyr er­rours, & by theyr heresye: it is euidente by their fornicatiō: it is euidēt by their Sodo­miticall life, & adulterie: it is euidēt by their fruites, by theyr factes. by their Hypocrisie, and superstition: and this shallbe nowe eui­dente by aunciente Autors, by theyr owne [Page] wryters, by holye Scriptures, and by rea­son. wherefore I craue, or rather the trouth it selfe craueth at thy handes (gentle reader) three thinges: Firste, that to further thyne owne euerlastinge joye, thou wilte in rea­dinge laye a syde all partiallitie: Secondly, that thou wilte then judge, and that withe indifferencie: Thirdelye, that in the ende, settinge apart worldlye frendeshipe, and all vayne respectes, thou wilt be an earnest de­fendour of Christe his faythe, and that thou wilt embrace his Gospell with constanncie. Knowing that vnto all such as beleue, it is Rom. 1. the power of God vnto saluaciō. For thus doynge: His faithfullnes & trueth shall bee Psal 81. thy shelde, & buckler, neyther shall anye y­uell happen vnto thee. But if God offer thee knoweledge. if he proffer thee syghte, by what meanes soeuer, and thou refuse it, beware then, leste thou be in the number of those, of whome Sainte Paule thus saythe: They are withoute excuse, by cause that Rom. 1. when they knowe God, they glorified him not as God, neither were they thankefull, but waxed all together vain in their owne imaginations, and their foolishe harte was blinded. Consyderinge this then, if thou se ye truth take hede, & I say agayne, take hede that thou dissēble not, take hede of hypocri­sye. [Page] If God be God, folow him, but if Baal [...]. [...]eg 18 be he, go after him: And to this ende, remē ­bre well alwayes, and carye in minde, what Jesus the sonne of Syrach doethe saye: A harte (sayth he) That goeth two wayes, shal Eccl. 3. not prosper. Meaninge therfore to speke of Hypocrites, before we so do, let vs learne by the heathens, by naturall reason, by exāples and by holye scripture, fyrste howe to deteste Hipocrisie. And before wee begin, let vs not studie how to please the vayne, & waueringe mindes of men, we muste loke certayne, wee shute at a marke, the hyttinge whereof if we sayle, it is deathe. knowe wee not, what saincte Paule saythe? An quaero hominibus placere? si hominibus placerē, seruus Christi nonG [...]. 1.essem: That is: Go I aboute to please men? if I wolde please men, I shoulde not be the seruaunt of Christe. I am playne, it is not possible, to serue two masters, and that true­lye, it is not possible to serue bothe God, and the Pope, it is not possible to obeye the Po­pe and thy Prince: For, what felloweship hathe Christ, with Belial? or what agre­mente 2. Cor. 6 is betwixte lyghte, and darkenes? or what parte hathe a Faythefull with an infidell? well, the Noble Romayne, Mar­cus Tullius Cicero (whom for learning I cā not to much comēde, nor for witte ynough [Page] prayse, neyther yet for Eloquence sufficiētlye extolle) hee in his fyrste booke of dueties of an Hypocrite, sayth thus: of all iniustice, theyres is most worthie of death, who whē they deceaue most, then speciallye wold they seme to be good men. Here let vs remembre the shiepes cloathinge, that is, the seming to be good, and then we shall beware the raue­ning wolfs, we shall espie theyr dissembling, & we shal aduoyd al their subtill jugling. but to speke of no heathen, what hath [...]. Hierome Offic. 1. In exēp. ad Rust. monachū of suche? euon these woordes. An Hipocrite is inwardely Nero, but outwardly he is Ca­to, hee is altogether so variable, that you might well say, how that one monster, & a newe beast is cōpacted of contrarie, & di­uersse natures. S. Hierome will anone, & in playne woords, declare, that the prelacie of Rome, ye Moonkes, Priestes, & Fryars are they. Come we to naturall reason doeth not dame nature her selfe preferre the inwarde partes, before the outwarde? is not this ma­nifest by the fourming of mans body, where nature fyrst worketh about ye harte, the lyue [...] & the lunges, before she deale with the oute­warde forme, or other parts? I wil omitte to speke of trees, where nature first hath regard vnto the rootes, then after vnto the partes apparaunte, as the bodye, the bowes, the [Page] leafes, and fruit: & what doth an hipocrite? [...]a: what dothe a Papiste? hee againste all nature, onlye outwardly to seme good, she­weth all his indeuor, omittinge the inward partes, and neglectinge the chiefe duetie of man. This is he, which canne behaue himEccl 19.self humblye, and canne dowke with his heade, & yet is hee but a deceauer within. Nowe, that we maye touche examples: an hypocrite is cōpared vnto a Peacoke, which hathe winges, as if it were of an Angell, but the feete of a thiefe, and the heade of a Ser­pent. & euen so it is of a Papiste: his woor­des be pleasaunte, his workes are detestable and his heade is full of Poyson, and suttel­tie. to lette passe that hee is compared vnto an Ostriche, vnto an ape, and suche lyke: let vs heare what Sainte Bernarde sayth of them Hypocrites (saithe hee) are biters as doagges: deceaptefull as foxes: proude asBernardLyones: inwardely they are raueninge wol­ffes: howling as beares: they wil be judges without autoritie, witnesses without sight: false accusers, & wantinge all trouth: And what gather wee of this? euon (as Hiero­me saythe) That they doe all thinges to be praysed of men. We gather that they be ly­kesup. mat. ad Eus.vnto the elder tree, which hauinge a faire & pleasaunt flowre, yet bearth a contageous, [Page] and a most noysome fruite. open your eares therefore (o ye Hypocrites) and heare, open your eyes (o you papistes) and se, be not youIerem 5. Lib. 6. Cap. 24.them, of whom it is written: Ye haue eyes but you se not: eares haue ye but you here not. It proffiteth nothing (sayth Lactātius) To haue your conscience secrete, & hydde within, it is opē vnto God, let no place bee leaft vnto lyenge, & dissēbling, for though that with wales, things may be moued frō mannes sighte: yet from the deitie of God you can hide nothinge, no not with your intraylles, but that he seeth, and knoweth man throughely. What dothe an Hypocrite I praye you, seeke? what doethe a Papiste hannt for in all his doynges? ReuerentiamGreg. lib 8. moralhonoris, gloriam laudis, a melioribus metui, san­ctus ab omnibus voeari: That is: The reuerē ­ce of honour, the glorie of praise, to bee feared of their betters, & to be called ho­lie of all men. Shall I rehearse anye scrip­ture againste an Hypocrite? or is it not y­noughe onelye to cousyder the twentie and third chapiter, of the Gospell after Saincte Matthewe? wherin o howe ofte doth oure sauiour Christ reprehēde the hypocrites? pro nūceth he not woe there in one place, eyghte tymes againste them? O ye serpentes (saithe hee) Ye generation of vipers, howe will yemat. 23.[Page] escape the dampnacion of hell? To speake at once of hypocrites, of papists, or of both: Suche as men thinke to be perfecte amongEsay. 9.these, are but cast awayes. Yt remaynethe therefore, that we shewe playnelye, and that we declare briefely who they are: and in she­winge this, theyr owne autoures, theyr own freinds, and the writinges of men auncient, and learned shall describe them. to beginne, a Doctour of theyr own diuinite sayth thus: Fyrste, the pastoures of the Churche, theviualdus in oꝑe. regali.Cardinalles, Archebusshoppes, Busshop­pes, Abbates, Deanes, Archedeacons, & suche whiche are promoted to highe dig­nitie, they haue blacke spottes of Hypo­crisie, as the spottes of a Lybarde. These a­re they whiche come not lawefullye, but by yuell meanes vnto the prelacie, they a­re for the moste parte puffed vp withe the winde of the vayne prayse of men, and therefore by theyr outewarde signes, and dede, they seme to haue more in them, then in dede theyr is, for aboue theyr abi­litie, they mayntayne greate estates, and pompeous furnitures, horsses, & seruantes in abundāce. They haue also their custrells, or pages, decked all in silke, with crisped, or curled heares, hauinge Eunuches faces, agaynste the intention of the Churche, [Page] and contrarye vnto the manners, and ex­amples of the Hollye Fathers, and so they spende the goodes of oure Lorde Je­sus Christe (where wythe the poore shol­de haue bene refresshed) vaynelye, and vnproffitablye, in vayne ornamentes, in muche superfluitie, and curiositie, but Christ his poore mēbres craued for bread, and there was none that woulde gyue it them. So well dyd Viualdus knowe them, hee was of theyr profession, of theyr coun­cell, of theyr Companye, hee sawe theyr workes, hee was acquaynted wythe theyr woordes, hee wrote thus of them, more then thre score yeares agonne, and yt is Andreas de Soncino, at that tyme a Fryare that commended hys Booke, it was the Pope, and all hys Prelacie that accep­ted it, there was then nonne that coulde denye it. But deale wee wythe others and lett vs heare what Saincte Hierome sayth, lette vs heare howe hee reprehendeth pauliVVhat proffite is it (saythe hee) to ha­ue the waules to shyne wyth Jeweles, and Christe in the poore to starue for hungre? the things that thou possessest are not thi­ne, but the dispensaciō thereof is cōmittedAd gau­dentiumvnto thee, & further he sayth: nay, he exclay­neth: O wickednes: the whole worlde de­cayth [Page] throughe vs: but sinners decaye not the hollie Churches sometime fell into as­shes, and sparkles, and we giue oure whole studie vnto Couetousnes, wee builde, as thoughe wee shoulde lyue alwaies in this worlde, the walles do shine with gold, the vawltes doe glister with golde, the toppes of the pillers are trymmed with golde, and Christe beinge hungrye, and naked dieth before our gates. Marke then the estate of the Prelacie euon in Hieromes time, note howe hee complaineth of them, and consider howe hee rebuketh their pompe, and follye, theyr pompe in adourninge withoute due regarde the materiall temple: and their fol­lie, in neglectinge, and despisinge the poore members of Christ. Yea, and further, to ma­ke the same most manifest, he saithe: ManieAd Ne­potianū.doe builde, they set vp the walles, and pil­lers of the Churche, the marble stones doe shine, the roofes, and beames are gliste­ringe with golde, the aulter is all garnished with precious stones, but of the seruaunts of Christe, there is no election, nor regard, neither let anie obiecte here vnto me, the riche temple in Judaea, the tables, the ly­ghtes, the Frankensence, the basens, cup­pes and morters, and all other thinges wrought of golde, for the Lorde did then [Page] alowe these, when the Priestes dyd offer sa­crifice, and when the bloud of beastes was the redemptiō of synne, althoughe yet all these thinges wente before in a figure, but nowe when oure Lorde beynge poore, dyd consecrate the pouertie of hys house: let vs thinke vpon his passion, and accompte riches to be but claye. What meruayle we that Christ called it, the wicked Mammō? why do we esteme, or loue that, which Pie­ter with joy testified that he wanted. Such was the estate of the Romayne cleargye for a thousaund and two hundreth yeares past, suche are the woordes of Sayncte Hiero­me, who was as it were Notarye vnto Damasus the Pope, agaynste the Prela­cie. What maruayle is it therefore, if they fell afterwardes from yuell to worsse? what wonder wee, it they waxed, as they dyd, moste wicked? why muse we, if they became supersticious, arrogaunte, ignoraunte and malicious? in what case (o Lord, these thin­ges considered) was the tyme of late, when, and wherein eyghtein Busshopes of Rome were coniureres, and that one Imediatly succeadinge the other? of whome wrytethe not Wierus in thys wyse? For, from Syl­uesterDe prae▪ dem, li. 4the seconde (saythe hee) vnto Gregorie the seuenthe that great sorcerer. [Page] it is written in their lyues, that they were all coniurers. VVhere wee may reade most execrable examples of the like sorte, who gaue them selues vnto the sacrifices of the Diuelles, and that in wooddes, and hilles, to the intente that they mighte allure wo­men to loue them. And shall this be win­ked at? shall we thinke they dyd well? or shall wee not detest them? well lette Ludo­uicus Viualdus speke of them agayne, for in these woordes hee wrytethe: Secounde­lye, the clearkes priestes, and Chanons,Ludoui. viualdusare Hipocrites, and like vnto a Lybarde, who fayne meekenes, bountiefullnes, mo­destie, humilitie, and in all thinges doe counterfaicte Religiousenes: whiche care not if they maye attayne vnto a benefice, or ecclesiasticall dignitie, by crafte, by theafte, or by simonie. These coueyte not to foster vertue, but to cherishe vices, and beinge corrupted throughe arrogancie, their care is not to proffite, but to rule. VVhereof this is an euidente signe, for, beinge promoted vnto honoures, furthe withe they are lifted vpp in pryde, and swollen in loftines, they disdayne their former frendes, and those whom before they knewe, they nowe haue forgotten, they hoyse vp their neckes, they speake [Page] greate thinges, they are glorious, arro­gante, and outerageouse. O howe aptelye doe the woordes of Esaye agree withe the­se?Esay. 5 [...].The pastours (saythe hee) were voy­de of vnderstandinge, euerie one follo­wed his owne waye, euerie one haunted after couetousnes, euon from the highest to the lowest. Nowe let vs heare Saincte Hierome agayne: Dico quosdam scelere, per­iurio,Ad mer­cellam.falsitate, ad dignitatem nescio quam, per­uenisse: Some I saye haue creapte into a dignitie, I knowe not what, by wicked­nes, periurie, and falshoode. These were meanes then vsed, thys vsed they whome the worlde tooke for Godlye, and whome the simple people esteamed for hollye. And further Saincte Hierome saythe: SomeIdem.seeke not to appointe those to be ayders in the Churche, whome they knowe may proffite beste, but whom they loue beste, or for whome some greate man hathe in­treated, yea, (and that I maye kepe se­create, thinges that are worsse) or those, whiche optayned to bee made priestes throughe rewardes. Here you se when fa­uour toke place, when rewardes preuayled, that simonie was offered, that ecclesiasticall orders were sold, and to let passe the worsse, that giftes were rec [...]ued, that kinsfolkes [Page] were preferred, and that good, and goodlye men were neglected. O, then mighte Sy­mon magus make vp hys marchaundize, then mighte learninge lamente, then might truethe mourne; then myghte all godlynés bewayle, then myghte Gregorie saye, as of hys tyme hee justlye sayde: Sacerdotes no­minamur, non sumus. VVee are called Prie­stes,Gregr. Maur.but wee are nonne. What then were they? Superbiae duces. The ringe leaders of pryde. They were euon suche, as of whom God, by hys Prophete Hieremye, saythe: My people hathe bene a loste flocke, myHier 50.shepeheardes haue deceaued them, and haue made them gone a straye vppon the hylles. And againe: The Priestes them sel­ues sayde not: VVhere is the Lorde? theIdem. 2.shepeherdes offended agaynst mee. These are the woordes of God, vttered agaynste the vngodlye Pryestes, to bee vttered a­gaynste those, who serued Baal, who obeyd Antichryste, and who wente after straunge goddes, after wodden stoackes, after gol­den Images, after engrauen ydoles, and after not onelye folishe, but also most filthie and more then heathenisshe supersticiō. shall wee further see, what Hugo de sancto vi­ctoreDe claus animam Lib. 2.saythe of them? and shall wee learne by him, what, and howe greate theyr chari­tie [Page] then was? They reache breade (saith he) with a better wyll vnto a dogge then vnto the poore, and more doe waite vpon them at their tables, then in time of praiers, they will haue with them men seruauntes and maide seruauntes, but clarkes they cannot haue with them, for they will nonne. andIbidem.moreouer he saythe: They neither knowe the lawe of GOD, neyther wyll they learne it, they are gyuen vnto ydlenes, banquetinge, and drunkennesse, they smelle and gape for earthelie thiuges, they are alwaies in the stretes, but seledome in in the churche, slowe are they to redresse the faultes of a sinner, but swift to seke af­ter the footing of a hare, swifter to gather doagges together, then to call, or to re­lieue the poore. whether this was to walke in the spirite, or not, judge thou ChristianGal. 5.reader. S. Paule saith, that the workes of ye fleshe, are manifeste, and if these be not they, what are they? while (a thing to be lamēted) they thus hunted the hare, while in this sorte they fead theyr dogges, while after such ma­ner they banqueted together: God righte worthily might say: Et dispersae sūt oues meae eoezec. 34.quòd nō esset pastor, My shepe are scattered a­brod, because they had no shephard. Be­cause they preached not because they lyued [Page] thus lewdelye, therefore Gregorie vseth to­wardes them these woordes: What do we,Hom. suꝑ. di­gnus o­perari us(o shepeherdes,) when wee receaue the hyre, and yet be no labourers? for we re­ceaue the proffit of the Churche, in a day­lye stipende, but yet we labour not for the aeternall Church in preachinge. Let vs cō ­sider what damnacion it is withoute la­bouringe, to receaue the hyre of labour. Lo, we liue of the oblacion of faythefull folkes, but what doe wee laboure for the soules of the faythefull? These were they, who throughe couetousnes gotte riches, and throughe negligence corrupted not onelye them selues, but also others, and yet being suche, they thought nonne wyse, nonne lear­ned, nonne hollye but they. certenlye it is in suche men a thinge most shamelesse, to come by theyr wealthe so vnlaufully, to kepe it vn orderlye, and to spende it vngodlye. A las, what hope might our forefathers conceaue of pure religion, or of true Christianitie, if vnto suche, euerye thinge beinge lusted for was lawefull: and beinge lawefull if they coulde doe it: and being able to doe it, if they durste do it: and darieng to do it, if they dydAn ob­ and doynge it, if euerye one allowed it? but o (will some saye) they buylded fayre houses, passinge pallaces, greate halles, ex­cellent [Page] parlours, fyne chambres, and suche like, and therefore no remedie we must prai­se, and commende them. well, of all suche buyldinges, & of theyr like braweries, (not to rehearsse agayne what saincte Hierome inAn aun swere.that behalfe hath sayd) let vs here what the sayde Hugo Victorinus saythe. The Bus­shops doe buylde them howses, for great­nesse,De cla. animae. lib. 1.nothinge inferiour vnto Churches, they will haue paynted chambres, & there they haue images decked with sundry col­lours, and preciouse ornaments: But the poore dooe walke withoute cloathes, and they crye withe an emptie beallye at theyr doores. Yea, and that I maye con­fesse the truethe, the pore are oftentymes spoyled, to the intent that stoans, & wood maye bee cloathed. And is this then prayse worthie, because of buyldinge, to leaue of preachinge? shall we cōmende the cloathing of woode, and stoanes, and leauinge of the poore destitute of reliefe, pinched with hun­gre, and oppressed with nakednesse? what is the duetie of a Busshop? to preache Goddes woorde vnto his people. But this they dyd not. and what shold he doe more? he ought to feede the hungrye, and to cloathe the na­ked. But it canne not be sayd, that they dyd it. For the poore were spoyled, and in theyr [Page] stede woode, and stones, were cloathed this we must confesse, for this (sayth their owne wryter) was true, but let theyr owne Doc­tors goe further, of whom one saythe thus? Thyrdlie the religious men, and cloisterers [...]aldusare hypocrites, who by manie and sundry meanes doe counterfaicte the myeldenes of a shepe, but they carie within the fierce­nes of a woolfe, some of them fayning the mourninge noise of a dooue, haue the ve­rye minde of a doagge. I aske therefore, of these religious men, whether such dealynge be good religion? I craue to knowe at the handes of theyr Cloysterers, whether thys oughte to bee the parte of Christians? is it Christianitie to counterfaicte myldenes and to haue inwardly pryde, crueltie, and fierce­nes? is it the custome of Cloysterers, to faine the mourning noyse of a dooue, and to haue the verye mynde of a doagge? heare that vnto Viualdus, we maie adde another witnesse, and so that by the mouthe of twoo or three theyr hipocrisie may appeare. Saint Hierome findynge great faulte with them, saithe thus: Beware of fained humilitye [...] [...]eme.follow that which is true that which christ taught, & wherin no pride is shut, for ma­ny there be that go after the shadow of ver tue, but fewe do follow the truth therof, it [Page] is an easy thing to haue in contempt some attyre, to salute humblie, to kisse the han­des, and knees, and with the heade beinge bowed vnto the grounde, and withe the eyes loking downeward to promise humi­litie, & mekenes, it is easie with a gentle, & smoth voice to frame your speche to sighe often, & at euerye worde to saie: that thou art a sinner, & a wretche: but if you be of­fended neuer so litle, then to lyfte vp your browes, to set vp a stiffe necke, & to chaūge your fotmer milde speche, into an outcrie, & rage, it is an other humilitie that christe taughte, who exhorteth vs after his exam­ple saying learne of me, for I am meke, andmat. 11.humble of harte. And shall wee maruaile at the hypocrisye of suche Cloisterers: not at all. For Sathan him selfe is chaunged in2 cor the fashion of an Angell of light, there­fore it is no great thinge, thoughe his ser­uauntes fashion themselues, as thoughe they were the seruauntes of righteousnes: whose ende shalbe accordinge vnto theyr dedes. For if they deceaued the worlde with Hipocrisye, shall they not susteine shame, if they seduced the people of GOD, shall they not suffer payne: yf vnder theyr counterfaycte attyre there was no trouth, if in theyr dyssembled Humylytye, there [Page] was nothinge els but pryde, if in theyr fay­ned fasting, there was but surfetting, if they abused the Gospell of oure sauiour Christe, shall they not comme to extreme tormentes, to hell fyre, to a fowle ende, and that accor­dinge vnto theyr dedes? the leadinge of a wicked lyfe is yuell, but the cloaking therof is woorsse, the pryde of suche Cloysterers is to be comptrolled, but theyr dissimulacion, is to be detested. And shall wee yet agayne, heare in what wise Viualdus proceadethe?viualdushis woordes are these: Fourthelye, those religious men are Hypocrites, who vnder the pretence of pouertie, & nede, doe seke after gayne, and rapine. Therefore if trueth maye preuayle, if reason maye take place, if autorities may serue in any steade: then haue Fryars good cause to acknowledge theyr o­wne factes, Moonkes haue juste occasion to consider theyr lewde disceaptfulnes, all tho­se counterfaicte religions haue right matter to bewaile their Hypocrisie, and we, vnto whome God hathe disclosed the dissimulaciō of our aduersarie, wee I saye, on whom the Gospell shyneth, and amongest whome the truethe it selfe speaketh, haue greate cause to thanke our heauenly Father, and, in signe of due thankefullnes, to bee obediente vnto his will. And to make it more apparante, of [Page] whom it is, that Viualdus writeth, to cyte the woords of Saincte Augustine, I know it shall not be a misse: What a numbre oflib. de o­pere mo­nachorū.Hypocrites (saythe he) vnder the habite of Moonkes, hathe the wielie enemie scat­tered abrode euery where? they roague a­bout euery prouince, they aske of all men, and they gette, eyther the expence of their gaynfull necessitie, or els the price of their dissembled sanctitie. what sholde I speake of their pedlerie, of their choppinge, & chan­ginge, and of their chapmanship? in the ty­me of saincte Hierome, the priestes, & suche religious personnes, were so drowned in seculer affayres, and so addicted vnto Mer­chaundize, that writinge vnto Nepotianus,Hierom.he gyueth this warninge of them: A prieste (sayth he) that is a chapman, and him, that of a poore man waxethe riche, or beynge before base, that is nowe glorious, of suchOf ped lers thei be came priests.a one take hede, as of a plague. Yea, and he further saythe: The most parte can not lacke theyr olde pedlerie, and artes, for, chāging the name of Pedlears, they haunte the same trade, not seekinge foode, & ray­mente, whiche the Apostle byddethe, but scratchinge together greater gaynes, then the temporall men doe: Yea nowe vnderad rust. monachūthe title of religion, they exercise vniuste [Page] aduantages, and the honour of a Christi­an name doth worke rather deceipt, then suffer persecution: whiche is a shame to saye, but it is nedefull, that so at the len­gth wee maye bee ashamed at oure disho­nestie. VVe lyue as though we were poore vppon golde wee attyre oure selues withe cloathe, and contrarie vnto all mennes mindes, wee dye verye riche with full co­ffers: If suche then was the estate of the Churche in Hieromes dayes, consyde­ringe the wickednes of the tyme that follo­wed, and weyghinge into what a disordered case theyr proude prelacie fell, mighte wee not with Bernarde saye? Serpsit hodie putrida tabes hypocrisis per omne corpus ecclesiae, & quò toBar­nard.lerantius, eò desperatiùs, eo (que) periculosius quò cō ­munius: Thys rotten contagion of hypo­crisye in these dayes haue creapte ouer the whole bodye of the Churche, whiche the more it is suffered the more desperate it is, and the cōmuner that it is, by so muche the more perillous it is. What aunswere can anye Papistes heare make? can they de­nye, that in theyr Prelacye, there was no suche enormitye? naye can they disproue anye of thys, whyche shalbe further sayde: In chro­nica. Sulpitius Seuerus saythe of them thus. As they sytte they looke for rewardes, and [Page] all the honestye of their lyfe, is corrupted with hyre, settynge as it were oute their hole lyues fullie to sale. Neither leauethe Saincte Hierome of so, for in thys voyse he further saythe: The Moonkes bee richer ad Heli. Monac. nowe, then when they were seculer men, and vnder poore Christe they possesse the ryches, whiche vnder riche Sathan they had not, and so the Churche hathe them nowe to bee riche, whom the worlde had before to bee poore. To reprehende these and to beate downe theyr passynge coue­tousenes, the rehearsall of an historye, that Laertius wryteth, shall not bee vnproffi­table. Aristippus vppon a tyme as hee say­led, perceauynge the shyppe, where in hee was to bee a pirate, for sauegarde of hys lyfe, hee threwe all the Golde that hee had into the sea sayinge (for so some other wryte of hym) Satius est vt haecper Aristippum,Lib. 2.quam propter haec pereat Aristippus: it is bet­ter that these shoulde perishe by Aristip­pus then that Aristippus shoulde peryshe by them. Meanynge in deede by thys facte, that throwynge hys Golde awaye, hee had cutte of the occasyon, whyche els shoulde haue hadde moued the Pyrates to murther hym. O that the Prelacye of [...]ome hadde beene of Aristippus mynde. [Page] O that they had considered how this world, is but a pirate shippe, for, so doinge: their pryde hadde not bene so greate, and theyr pryde once diminisshed, theyr pompeous estate hadde not bene mayntained, but their proud estate being abated, simplicitie had pre uayled, the Gospell had floorished, and then in knowledge wee Christians had increa­sed. Yf the Busshop of Rome him selfe had doune this: then shoulde not the Grecians haue hadde suche occacion to wryte vnto Ihon the Pope in this wyse. Potentiammandeu. lib. ca. 7.tuam summā ergatuos subditos, firmiter credi­mus, superbiam tuam summā tollerare non possu­mus, auaritiam satiare non valemus, Diabolus tecum, dominus nobiscum: That is: The ouer greate power that thou vsest towardes thy subiectes, wee stedefastlye beleue, thy pas­singe pryde wee can not beare, thy coue­tousenes wee can not satisfie, the Deuyll bee withe thee, and God bee wythe vs: Thus they then wrote vnto hym, when hee throughe passinge Pryde, and ambi­tion, dyd affirme that there was but one Churche, wherof he him selfe was the head. Yf the Busshop of Rome hadde learned but the fyrste Poynte of wysedome, that is, if hee had knowen hym selfe, then had not Platina wrytten of Hiltebrande, and [Page] of Paschall, bothe beinge Busshops of Ro­me in this sorce: Hi duo nebulones, Imperato­resPlatina.Henricos excommunicant, & ab obedientia, & juramento subditos absoluunt, & principes sub­ditos contra proprios Imperatores armāt. Aposto­licum esset immitari Apostolos, qui praecipiunt vt pro magistratibus oretur, hi verò suos, & quidem Christianos excommunicant, & quod indignissi­mum est, pedibus suis cōculcant: That is co saye: These two varlattes doe excommu­nicate Henries the Emperours, & doe sett at libertie their subiectes from their othe, and obedience. Yea, & they sett in armour, Princes that are subiectes, against theyr o­wne Emperours. Yt had appartayned vnto an Apostleship calling to followe the Apo­stles, who cōmaund that magistrates shold be prayed for, but these doe excōmunicate their magistrates, yea, euon those which a­re Christians, and that that is most vnwor­thie, with theyr feete they treade vpon thē. Is there any papiste, that, reading this, will mayntayne Rome? is there any being lear­ned, that will defend this hellish Hiltebran­de? can any one of any honestie speke in the defence of Paschall? who will like, yea, who will not mislike the tyrannie, the pryde, and the auarice of pope Ihon? if autoritie maye auayle, if trueth maye preuayle, then let the [Page] letters of Lewys king of the Romaines, de­clare what Pope John was, the sayde Le­wys wryteth in these woordes: Nos Ludoui­cus Romanorū. Rex, &c. Wee Lewys kinge of the Romaines doe alleage these thynges Obenh. againste John, who saithe him selfe to bee Pope, that he doeth abuse the Testamente of Christ, altogether disquieting the com­mon peace of Christianitie. Neither re­membreth hee, that what honour so euer he now hath, the same to haue bene graun ted by hollye Constantine, vnto Syluester then of smale accompte. He is litle thank­full vnto the Romaine Empire, whence he tooke all the glorie, whiche he nowe abu­seth, &c. Plato called Aristotle for his vn­thankefullnes a mule, but the emperours of Rome, might worthely accompt the busshop there, not onelye to bee a mule, but an asse, a mule for his vnthankefullnes, & an asse for his greate v [...]curtousie, and rudenes. What? hee receauynge all that he hathe at the han­des of the Emperoure, shall hee cursse hym: shall he excommunicate hym? shall he treade hym vnder feete? Hic pietatis honos? is this the rewarde of pietye? is thys the profes­sion of Peter? but what saye wee vnto Cle­mente the Syxte, of whome Marius saithe? Hieron. Mari. Clemens sextus, homo mulierum, honoris, ac▪ [Page] potentiae cupidissimus, diabolico furore perci­tus, &c. Clemente the Sixte, a man mooste greedye of VVomen, honoure, and po­wer, a man moued withe a deuelishe fu­rye, &c. Well let vs touch farther the whole flocke of their Romyshe roagges, for soo wee muste tearme those, who forsake God, who judge wythoute auctoritye, who vs­urpe regimentes withoute equitie, who de­fende erroures who maynetaine heresyes of these it is, that Gregorie thus saythe: Because Earthelye princes do with greate In mora humilitie submitte themselues vnto god, therfore lewde religious men are tourned vnto deceipte, for beholdinge those prin­ces to reuerence religion, these men doe putte on the attyre of humilitye, and so vnder despised garments, they presse dow­ne with wicked workes, the lyues of such as are good they are certainelye the lo­uers of the worlde, in that they bragge to bee in them selues, that whyche o­thers doe reuerence. they refuse honour onelye, that they maye haue, and come by it. Suche was the behauioure of Re­lygiouse men; in the tyme of Gregorye, [...] was theyr Hypocrysye, for aboue nyne hundred yeares agonne. But goe we so Bernarde who lyued aboue foure hun­dred [Page] yeares agonne, and let vs heare what he saithe of his time, his woordes be these: I see a thinge, which without griefe ought Hom. 4. sup. mis­sus est. not to be sene, that is: howe many, hauing once professed to be souldiours of Christ, doe now againe entangle themselues with seculer affaires, being drowned with earth lye desires. these with great care do builde vp maine walles, but they neglect maners. Also vnder the pretence of a common vti­litie, they deceaue riche men, & matrones, yea, & against their Emperours Edict, they couete other mens goodes, and seeke their owne with strife. So that they haue cruci­fied neither themselues vnto the worlde, nor yet the worlde vnto them. But those, which before were scaresely knowē in their owne townes, and villages, are nowe wan­dring aboute countries, haunting courtes, and getting the acquaintaunce of kinges, and familiariatie of Princes. Here (gentle reader) thou seest howe they then entangled themselues with the worlde, how they were drowned with earthlye desyres, howe they neglected maners, how they deceaued ryche mon and matrones, how they coueted other mennes goodes, and thou seest howe they wandred roagging aboute countryes, how they haunted courtes, and howe flattringli [...] [Page] they gotte the acqu [...]yntaunce of kinges, and Princes. Yea and in the same place, againste suche dothe Barnarde goe further, sayinge I see that, whereat I am not a litle sorye, I Ibidem see a number after they haue contemned the pompe of the worlde, and being in the schoole of humilitie, that nowe doe rather learne pride, and vnder the winges of an humble, and meke master, they waxe mar­uailous proude, and in the ende, they waxe more vnrulie in the Cloyster, then they did when they seemed to be worldlinges. Let the munkes make here theire answere, let they fryars defende themselues. What haue they to saye? they learned pride, they waxed maruaylous proude, and they were vnrulie in their cloysters. Goe we then fur­ther, euen vnto S. Hieromes tyme agayne, and let vs heare what he saith, his words be these: Crates the Thebane, being a man ve­rie ad pauli. riche, as hee trauailed to Athence to learne wisedome, he threwe awaie a greate deale of golde, neither did he thinke, that he colde possesse bothe vertue and riches, and that at one time. But wee (of the prie­stes he speaketh) hauing our lappes full of golde, doe followe Christe, that is poore, and vnder the pretence of almes we cleaue still vnto oure former wealthe. Howe then [Page] can wee distribute other mennes goodes faithfully, when wee hoorde vp oure owne so fearefullie? Such hipocrites they were in the time of Hierome, suche dissemblers they were for a. xi. hundreth yeares agonne, and more. but afterwardes, howe of lewde men they waxed to be meere loordens, and of vi­cious men, howe they proued to be ranke varlattes, by the testimonye of Antonius Patauinus their owne writer, it maye more then euidently appeare, for he saithe: By the faire, and foolishe woman, is vnderstanded the priestes, who being nice, and kemmed, Serm: Domi. doe set themselues as drabbes to sale for a penie. they are faire in the glorie of their garmentes, in the number of their nephe­wes, and in the multitude of their preben­daries. they are foolishe: for what so euer either they or others doe speake, they vn­derstande not, they crie all the daie in the churche, and barke like doagges, and yet they knowe not what they themselues doe saye. for thoughe the body be in the quite yet is their harte in the streete, or market. these hauinge the golden circle of knowe­ledge, and eloquence, do not sticke to be­stowe it in riotousenes, and couetousenes almost all the religious men haue stoallen this golden rule, for, they walke not accor­dinge [Page] vnto the trueth of the Gospell, they liue not according vnto the institucions of the fathers, but they leade a croked, and a dissembled life, the moonkes of benedicts order haue stoallen this rule, so haue they of Augustines orders, the chanons, and all the rest, who seke their owne, and not that whiche is Jesus Christes, and therefore in the daye of judgemente, they shalbe stoa­ned withe sharpe rebukes, and then, they shallbe burnte in euerlastinge fyre, and so shall they bee curssed for euer, separated from Christe. O Lorde how haue our fore­fathers beene abused, and by whome? by those nyce, and kemmed Priestes, by those riotouse, and mooste couetouse companye, by those who leade a crooked, and a dissem­bled lyfe, by the Moonkes of Benedictes order, and of Augustines order, by the cha­nones, (I vse theyr owne woordes) and all the reaste: but what gayne they in the ende by theyr hypocrisie? euen to be burnt in euerlastinge fyre, to bee curssed for euer, and alas to be separated from Christ. Antoniaus also, who was Archebusshop of Florence, speakethe, and wrytethe of them in thys wyse: Abbas Siluanus, Diu in excessuAnto. part: 2.mentis factus est, & exurgens fleuit amare▪ rogantibus aute fratribus caussam fletus, ait: [Page] ego ad judicium raptus sum, & multos vidi de ha­bitu nostro euntes ad tormenta, & multos secula­res ad regnum: That is: The Abbote Silua­nus being longe in a trance, at the lengthe rysinge vp hee weapte, and when his bre­thrē asked of him the cause of his weping, he sayd: I was taken vp into judgement, & there I sawe manye of our company going into tormentes, and many of the laye mē goynge into the kingedome of heauen. Howe playne be these woordes? the religi­giouse companie went into hell, and the laye men vnto heauen. how coulde they thē guy­de rightly the floacke of Christe, when they them selues fel into the dytch of perdiciō, in­to the doungeon of deathe, and into damna­ble tormentes? but if hee were a moonke no man might reprehende him, no man mighte blame him, and therefore S. Augustine fin­dinge greate faulte with suche foolishenes saythe: Yt is a thinge verye muche to bee ad [...]ure. sorowed, if we puffe vp moonkes into so ruinouse a pryde, as to say: that an yuell Moonke is a good prieste, whereas in verye dede a Moonke beinge sometimes good, can yet scarselye be a good prieste. Suche hollynes you se, was in theyr Moonkeship: suche perfection was in theyr Moonkerye, that a goode Moonke could scarselye (for so [Page] S. Augustin. saythe) be a good Prieste. per­ceaue wee not therfore what they were? shall they lulle vs styll a sleeape? shall wee sette by them? shall we make any accompt of thē? in the quyre they prayde not, but they playd, they sange not, but they slepte. and thence it in exāp. is, that Bernard sayth this. He is a singuler moonke, who is diligente to gette a priua­te gayne, and to gette a commune proffite is slouthefull, who in his beadde wakethe, and in the quiere sleepeth. And agayne, in pol [...]. touchinge theyr Hypocrisye, hee wrytethe further in this wyse: Yt is a great abuse, for it is the graetest care, how the body may be regularelye attyred, & contrarye vnto rule, they leue the soule destitute of his at­tyre. Yf with suche an indeuore, the coate, and the hoodde muste be prepared for the bodye, without which he is thought to be no Moonke: why then doe they not in ly­ke maner, prouide spirituall attyre for the spirite? which attyre is pietie, and humili­tie. Howe can here the hoode defende them? Ibidem. howe may the coate excuse them? yea, Bar­narde goeth further, and saythe: Our appa­raile, which I speke with griefe, is proud­lye worne by the Moonkes of this oure ty­me. we can not fynde in all oure countrey wherwith we may be called. for the knight [Page] maketh his cloake, and the Moonke his hoode, & all of one cloath. This was the attyre, and the prowd attyre of the Moonks in Bernards time. where thē was humility? yt was banished. where was simplicitie? it was suppressed. and on ye [...] Pryde raigned, arrogancie ruled; hypocrysye try­umphed, God was displeased, and Sa­tan reioyced. O heauen what an vnhappye hearde of Moonkes were then? o yearthe; what an vnhappy broode dydst thou then beare: but lette Bernards saye further▪ Ibidē in epistola. Oure eyes (saythe hee) looke all on hy [...] ▪ oure feete doe, compasse aboute all the Marquette, oure toungues are hearde in euerye mannes matters, oure handes do [...] snatche awaye euerye manes Patrimonie: What are they then? pro [...]de, busye bo­dyes, and P [...]rers, An honest Companie▪ meere to bee reuerenced, m [...]u woorth [...] to bee obeyed, [...]cke deserninge to be fauou­red. well, what saythe Hugo Victori [...] of them? he was theyr verye frende, a Pa­piste for ly [...]e, lette vs heare hym▪ Th [...] Moonkes sayth hee doe make them Cl [...] ­sters, that the outwarde man maye bee de clau▪ anima. Lib. 1. kepte in, but I woulde to God, that they woulde make Cloysters, wherin the in­warde man might bee keepte ordinarelye [...] [Page] yea, and further in the persone of a Moon­ke hee saythe: I am in the quiere with my De an lib. 1. bodye, & in some wordlye busynes wythe my minde, I am nowe within, and nowe withoute, I singe one thing, & I thinke an­other, I vtter the wordes of the Psalme, but I gyue no heede vnto the sense. in my min­de I am a vagabonde in myne apparaille, dessolute, & in mine eyes amased. I gase he­re, & there, beholding what is euery where donne. I haue the habite of a moonke but not the conuersacion, yea, amongest a gret companye, if my large hoodde be saffe, I thinke that all is well. By thys tyme (gen­tle Reader) what thinkeste thou of these men? be they not Hypocrites? by the con­fession, of Hugo, bee they not Uagaboun­des? it is in vayne to bee to vehemente, onelye lette vs craue at Gods handes, tha [...] hee will admende thē. and for myne owne parte, I prayse God, I daylye thanke hym, that I knowe them, yea, & I lyke in my selfe, that I myslyke them. Nowe lette vs retourne agayne vnto Viualdus, for, in opus. re­gal. these woordes hee saythe: Fyfetelye, a num­ber of religiouse men, haue blacke spoat­of Hipocrisie, lyke vnto a Lybarde. For, they being rude of nature, & vyle in byrth, yet in the Cloyster withe a hoysed nec [...]e, [Page] they fayne them selues more delicate, and noble in all their doings, then other men. these doe indeuore to liue in outward cō ­uersacion ciuillie, and politicallye, but in­wardelye they are puffed with the wynd, & vanitie of pryde, ambicion, and enuie. Yt is long to recite all, and euerye autoritie, & the same at large, reade therfore in this behalfe an epistle, yt S. Hierome wrote vnto Nepo­tianus, & therin thou shalte fynde these fal­se prophetes pictured out in theyr owne col­loures. There are sixtelye (sayth Viualdus) other clearkes, religiouse men, or Moonks, Ibidem. who do conterfaicte sobrietie, & abstinēce, to the intente they mighte seme to leade a straighte lyfe, to bee indewed with mode­stie, and to be adourned with chastitie. but within they are full of filthinesse, deligh­ting in seculer pleasures, & deuouring the pore in secrete. but shal we beleue only Vi­ualdus? na, let vs go also vnto Hieronimus for in these woordes he inueygheth agaynst suche: He is a drinke master who with a full [...] nepo- beallye disputethe of fastinge. in dede a thiefe maye blame couetousenes, but the mouthe, the minde, and the handes of a prieste sholde agree together. Wee haue sene the late fastinge of Priestes, we behelde theyr deyntie disshes, we saw theyr junket­tes, [Page] the Popishe frydaye fayre is to Hypo­crytall, and therefore Saincte Hierome hauinge good cause doethe say: What doeth Ibidem. it proffite mee not to feede on oyle, and to seke after straunge disshes, and fare al­most not to be founde? as Carettes, pea­per, nuttes, dates, ryce, honnie, and bake meates. all the gardens are tylled, & why? because we sholde not feede on breade, but whyles we seeke after deynties, we are dra­wen backe from the kingdome of heauen. Fye for shame, blusshe we not at these foo­lishe toyes, and doethe it not loathe vs of our superstition? Here is a proper faste, to abstayne from bread, and to feede on bake­meate, to eate carretes, peaper, nuttes, dates ryce, honnie, sugar, and suche like. Let those that haue reason, regarde this thinge, and then they muste nedes confesse, that the po­pes fastinge was counterfaicte, that hys Chaplens were Hypocrites, and that their profession was meere Hypocrisye, take a­waye theyr cappes, and what are they? take awaye theyr hooddes, and what be they? ta­ke awaye theyr outwarde attyre & then nou­ght are they, what more? mary. There is an viualdus other kind of Hypocrites (sayth Viualdus) who vnder the cloake of religiō, being vn­maried, yet do seke a newe kinde of wyues, [Page] and so. S. Hierome sayth. for wrytinge vnto Eustochius he hath these words: A number doe attaine vnto priesthoode, and deacon­ship, id eusto­ [...]ium. that they may more freely see & talke with women, they faine them selues to be spiritual fathers of simple womē that vnder the collour of obedience humility, & mor­ [...]ieficacion they might at the length allure them vnto filthynes. O not spirituall, but spightful fathers. O the foes of christianitie. O the enemies of true pietie. What? vnd [...] the collour of religion, to allure women vn­to fornication? what passing heathenes was thys? what? will not their shauen faces bee ashamed? wyll they heare what Sayn [...]t [...] Hierome saythe? Why delighteth it thee to Ad Oce­ [...], talke with maydes? why doeste thou free­quent the company of Noonnes, contrary vnto thy professyon? why fyndeth Sainct [...] Hierome with priestes thys faulte? because they were saultie, and that they were so, you maye read in the same epistle vnto Oceanus at large. further, and to conclud. Many (saith Lud: Vi­ualduus. Viualdus) of the cleargie, of the Moonkes, and religious men are hypocrites, who be­ing ydiotes, and vnlearned, doe yet fayne themselues to knowe, and to vnderstande much, and when they are bound by reason of their degre, & professyon, to studie, and [Page] to read the hollie scriptures, they occupye themselues in light, vaine, vnproffytable, & seculer matters, which appertaine nothing vnto their purpose. what vaine, lighte, and vnproffitable thinges they reade, maye ap­peare by an epistle, that Hierome wrote vn­to Damasus wherein these wordes are: But Ad da­masum. now the priestes of god, settinge a side the Gospelles, and the prophetes, doe reade comedies, they synge the louinge songes of sheepehardes tune, they are skillfull in Virgill, & they do this, not as children doe which is a faulte, of necessitie, but willing­lie. and shall we willinglie goe after them? shall we willingly reiecte the scriptures and receaue those sectes? he ther vnto here, in set­tinge forthe tho hypocrisie of the Romishe prelacie, I haue vsed the auctorie of Lactan­tius, of theyr owne lawers, of Laurenti­us valla, of Hierome, of Barnarde, of Gre­gorie, of Viualdus, of VVierus, of Hugo Victorinus, of Augustine, of Sulpitius, of Mandeuill, of Platina, of Obenhin, of Marius, of Antonius Patauinus, of Antonianus, of the olde Testamente and of the newe, and of others, by whose writ­tinge it is playne that Fryars are to bee myslyked, that the Moonkes are to bee refused, and that their Priestes are to bee [Page] despised, and that, because they were igno­raunte, arrogant, false seducers, false Pro­phetes, and the hypocrites of whō it is wri­ten in the vii. Chapiter of the Gospell after S. Matthewe in this wise. Beware of false [...]. 7. Prophetes, whiche comme vnto you in sheepes cloathinge, who inwardlye are ra­ueninge wolffes. These false prophetes, in the tyme of Moses lawe, were the Baalites Malochites, Marothites, Baalmites, the proude Scribes and the lewde Pharisees: in the primitiue Churche, the were the Si­monianes, Cherinthianes, Nicholaits, De­ [...]ionites, Nestorians, Sabellians, & Arria­nes, in this our time, the are the termi­nalles, nominalles, reales, and all the roagges holdinge with the sinagogue of Rome, from whom God the father of his mercye de­fende vs.


¶ OF THE IGNO­rance, iniquitie, and blas­phemies of the Romayne Prelacie. Capit. II.

I Haue sett furthe (gentle Reader) in the for­mer Chapiter, who they are of whom S. Paule wryteth in these woordes vnto Ti­mothee: Habentes quidem spe­ciem2. ti [...]. [...]pietatis, virtutem eius autem abnegantes: Hauinge in dede the shew of hollinesse, but forsakinge the vertue therof. And here in this Chapiter, thou shalte haue a taste, and that in verye fewe woordes of theyr further abuses, neyther doe I knowe withe what fyrste to beginne, theyr faultes be so many. of theyr ignoraunce, I will saye nothinge, but, Consta [...] plures Papas adeo illiteratos fuisse,Alfou [...] dé castr [...] cōtra h [...] ­res. lib. [...]vt Grammaticam penitus ignorarent. It is eui­dent that there were manye Popes so vn­learned, that they vtterlye were vnskilfull in Grammer. Touchinge adulterie, and for­nication, [...]ncestus, adulteria casto cōnubio pr [...] ­fert. concil. W [...] The pope doeth preferre inceste, and adulterie before chaste matrimonie. As [Page] for Pope Ihon the twelfe: Is adeo à se pudi­citiam abijerat, vt mulieres ad se publicè ingr [...]e­rentur. [...]aucler. He dyde so baneshe shame fastenes and chastitie from him, that he suffred li­ghte women to comme in communely vn­to him. For heresye: Li [...]evius was an Ar­rian, so was Leo, Pope Ihon doubted of the immortalitie of the soule, and Mercelli­nus offred incense, and sacrifice vnto Dy­uels, Honorius was condempned for an heretique by two generall counsailles, Ana­ [...]asyus was a Nestorian, Siluester a nigro­mācer, and Eugenius gyltie of simonie, and periurie: these thinges considered, lete vs pronounce with the counseil of Basill. Certū est Papam errare posse. Yt is certen that the cōs. basil Pope can erre. It is confessed that hee hathe erred, it is true, that he is moste erroneous. But that wee maye see at large theyr follye, let vs see what is written in a popisshe boo­ke entituled: Liber cōformitatum. In the third lea [...]e of the same booke, they call Frauncos. Fol. 3. The Chauncellour, the Treasourer, the stā ­darde bearer, & the Councellor of Christe. And must Christ haue a Chauncellour? mu [...] he haue a treasourer, shail hee haue a stan­darde bearer? nead hee a counsailloure? [...] where is thys S. Fraunces? In sede Lu [...] ri▪ In Lucifers feate. For so they [...], w [...] ­ningeFol. 4.[Page] that he is in heauen. and howe proue Fol. [...]odē they it? by this. Ipse Diabolus pres bitero Jaco­bo de Bononi [...] hoc dixit: The Dyuell him selfe tolde this vnto syr James a priest of Bono­nia. shall wee beleue syr James, who [...]ened the Dyuell? or shall wee beleue [...] of them bothe? who, excepte he had be­ [...] bewitched, coulde haue writtē such drea­mes? but with suche lyes (a thing to be pi­ [...]) were our forefathers blinded, feadde, [...] seduced▪ and will you see howe wicked­ [...] they abused the hollye scriptures, in re­ [...]ings the same vnto theyr [...]eraunc [...]? [...] of the [...] Chapiter of the genesis, thusFol. codēthey [...] Fa [...]s [...], id est Franci­ [...], ad [...] & similitudinem nostrā ▪ That is to [...] Let vs make man, that is [...]auntys after oure image, and similtude. And what followethe? Ut praesit piscibus ma­ris. That he shoulde rule the Fisshes of the sea. O sea, o Lande, o Fyre, o ayre, o ye Elementes all, what an exposicion is this: made not God at the beginninge manne af­ter hys image, and similitude? made he not hym, to beare rule ouer the Fisshes of the Sea? why then (Gentle reader) wy [...] they expounde that to Fraunces particu­larelye, whyche was spoken of mankinde vniuersallye? weyghe thys, judge it well. [Page] but what saye they further? forsoothe: Franciscus potest dici Petra. Fraunces maye Fol. 12. Ibidem be called a roacke, and why? Quia filius fui [...] Petri Barnardonis, Because he was the son­ne of Pieter Bernardo. Is not this Lear­ninge? what a proofe is thys? lette vs bring it to theyr argumente, and then it shall ap­peare, as it is, most ridicolouse s. Frances was the sone of Bernardo, ergo S. Fraunces was a roacke. this is theyr reckeninge, this is theyr logique, this is theyr learning and can they contente them selues with this fol­lye? nay. For thus they proceade: Franciscus est melior Apostolis. Francis is better then the Apostles. what? then the Apostles? OFol. 39.Fatuelle: well you haue not yet heard, what gyftes syr Fraunces had in preaching, what Eloquence he hadde, what grauitie hee was endewed withall. Yf you will heare then reade the. 51. [...]eafe of the booke, & there you shall synde these most foolishe woords: Multitudo maxima auium congregata ad au­diendumFol. 51.praedicationem. B. Francisci: A great company of byrds were gathered together to heare the preaching of blessed Frācis. & woate you when this was? when Esope made his fables, when the Foxe spake, whē the crowe had her voyce, to be briefe, whē ye [...]yrdes kept theyr parliamēt whē tales went [Page] for [...]rothe, when fables were credited, when follie preuayled. But because wee speake of birdes, let vs goe further, and let vs se what is written more of them. And then we shall Fol. 53. haue these woordes: Jacent in loco, S. Mariae fratres, qui audierunt, & viderunt aues alaudas, congregatas, cantātes super tectum ecclesiae S. Ma­riae in obitu beati francisci: There lay brethren in a place of. S. Maries, who hearde, and sawe larkes gathered together singing vp­on the toppe of. S. Maries churche, at the deathe of. S. Fraunces. And is it so straunge a thinge to heare a Larke synge? these men woulde make a miracle faine, if they coulde neither care they of what. For what saye we of doating Drodro, of whom they write Fol. 75. in this wise: Brother Drodro was so holie that one Angell serued him at Masse, and an other Angell prepared him hoarsses to trauaile with. Withe suche lyes the people were fedde, with suche vaine tales, were Christians at that time taught, to set forthe their moaming masse, suche dreames were inuented. So that with Irenaeus we may well lib 1. ad­uers. hae­res. val. saie: Hi anicularum fabulas, assumentes, post de­indè et sermones, & dictiones, & parabolas huic indè afferentes, vt aptare volunt fabulis suis elo­quia Dei: These men doe take in hand olde wiues tales, and then, euen thence they [Page] heape together talkes, words, & parabales to the intente in dede that they may bring goddes worde to agree with their fables. These are the woordes of Irenaeus sometime Bushop of Lions in Fraunce, who liued in the yeare of our Lorde God, one hundreth, thre score, and syxetene. but shall we go fur­ther? and shall wee see howe sainct Fraun­ces hys order is proued? to proue the same, they haue these woordes: Nullus (dZ)debit ambigere de ordine F. Minorum, (patz)patet ex visionibus, interFol. 83.quas est etiam haec. Quidam vidit B. Francis­cum cum vexillo crucis euntem per coelū, et infinitam multitudinem fratrum suorum ad christum: Nonne oughte to doubt of the order of saincte Frauncis, as appeareth by visions, whereof this is one: a certayne manne sawe sainct Frauncis with the signe of the Crosse, goinge throughe heauen, with a greate multitude of his brethren, vnto Chryste. O Chryste what a fonde­nesse is thys: where was thys man, when hee sawe Sayncte Frauncysse in Heauen? What manne was thys? hys name is not in the booke of lyfe, and shall wee credyte a certayne manne? to vse no more woor­des, what maddenesse is thys? and what was the rule of Sayncte Frauncysse? hys rule was, (as hee hymselfe saythe). LiberFol. 101.[Page] vitae, spes salutis, medulla Euangelij, clauis para­disi, status perfectionis; pactum aeterni foederis. This booke of life, the hope of saluation, the marrawe of the Gospell, the kaye of paradise, the state of perfection, the decree of the euerlastinge couenaunte. What blas­phemies be these? howe intollerable are they? who yf hee fauoure the Gospell, yf hee beleue in Christe canne abyde them? yt is in vaine to trouble the reader with any more of their vanities, & therefore to omitte a greate number of other blasphemyes, to let passe theyr sundry dreames, not to speake of the greate absurdities contayned within that booke, let vs ende with these woordes Fol. 103. of the same. Franciscus surgens de oratione, venit ad fratres turbatissimus, dicens: Ego vel­lem, quod istum habitum non inuenissem, do­minus enim mihi reuelauit, quod de ordine meo exibit Antichristus, & secta eius. That is, Frauncis risinge from prayer came vnto his brethren greatlye troubled, sayinge: I would that I had not inuented this habite for God hathe reuealed vnto mee, that out of my order, Antichriste and his secte shall come. Nowe you heare what master Fraū ­cys saythe of his owne flocke, howe that of his rule Antichriste and his secte shal come, howe canne yt then bee, The booke [Page] of lyfe, the hope of saluacion. &c. It was not without good cause, yt Bernhard, spe­kinge of the miseries of mankinde, deuided the same into three: which he setteth furth in this wyse: Faciles sumus ad seducendū: debilesSerm. 7. de aduē: operandū: fragiles ad resistendum: Wee are esie to be seduced: weake to worke: fray­le to resiste: And be we not easye to be se­duced, when ye verye wysest dyd beleue such dreames? when the truethe it selfe was not regarded, and when these vntrothes were estemed? then were men foolishe, but nowe are childrē wyse, then the learned were blin­de, but nowe the vnlearned do see. therfore in that wee doe se, let vs thanke God. hy­thervnto wee haue spokē of the Ignorance, of the adulterie, & of the heresye, of the pre­lacie of Rome: wee haue sene the follye, wher in they are drowned, touching Fraun­cys, and others. wherfore let vs go further, and to beginne, heare wee what Bernhar­de saythe: hys woordes are these: The of­fices Suꝑ psa. them selues of ecclesiasticall dignitie are tourned into filthie gayne, and into the affayres of Darkenes, neyther is soughte in these the safetye of soules, but the rio­tousenes of riches. For these thinges, the Priests resoarte vnto the churchs, they say masses, the singe psalmes. Yea, they stryue [Page] impudentlye about Busshoprikes, and Ar­chedeaneries, wastinge the reuenues of the Church in superfluitie, & vanitie. Such was theyr abuses for foure hūdreth yeres a gone. Afterwardes into what follye they fell, it is apparante by hystories, whiche that I maye speke somwhat of Antichrist, I may omitte. of Antichriste Hilarius sayth thus: Nominis Antichristi proprietas, est Christo esse contrariū. The propertie of the name of Antichriste, cōtr au­rentiū. is to be contrarie vnto Christe. Well, to the intente that euerye indifference reader maye beware of Antichriste, who endeuoreth to di­minishe the glorie of God, to suppresse the Gospell, and to banishe away all Godlinesse & pietie, I will fyrste speke of Antichristes seate, then of his seruauntes, of hys mira­cles, of him selfe, and so of his ende.

¶ Of his Seate.

¶ Rome the whore of Babilon, the mo­ther Frācisc. petrach. of ydolatrie, & fornicatiō, the sanctua­rie of heresye, and the schoole of errour.

¶ Rome is as the secound Babylon. August. Joach: Abba [...]. Hieron. ad allga. 9. 11.

¶ Antichrist hath already his beginning at Rome, and shall aduance him self hygher in the Apostolique See. ¶ Accordinge vnto the reuelaciō of s. Ihon, ther is writen in the forehed of the purple harlatte a na­me of blasphemy, that is, of Rome aeternal.

¶ Of his seruantes.

Spekinge of the Priestes, whiche were for thre hundreth yeres agone, he sayth thus: For the most part they be thieues, & mur­thers, S Albert. [...]nagnus L rather katchers, then feeders: rather killers, thē kepers: rather deceauers, thē do­ctors: they be the messengers of Antichrist, and the subuerters of Christ his sheepe.

Wold god they were not gonne whollye, with generall consente, from religion, to Cornel. bitonti. superstition, from faythe, to infidelitie: frō Christ, to Antichrist: frō god, to an Epicure.

His Doctors shall fall frō the vnderstan­dinge Antoni. of scriptures, geuinge thē selues de­ceptefullye with great eloquence, and sub­teltie of woordes, to expounde the same.

¶ Of his Miracles.

The people are most deceaued with fayned miracles, wrought eyther by the priestes, Nich. Lyra. or els by theyr adherentes, for lukers sake.

In the sacrament it self, there appearethe Alexan. de Hales fleass he, somtymes by the deuise of men, & sometymes by the workinge of the Dyuill. My god hath made me ware of these huck augu. in Joan. sters of miracles: for hee saythe falsse pro­phetes shall ryse vp in the latter daies, wor­kinge signes, and wonders, to deceaue the electe of God, if it were possible.

They haue deceaued my people with theyr Hier. 23 [Page] lies, & with their miracle. ¶ Of him selfe.

Who so euer is exalted aboue all, yt is called 2. the. 2. God, or that is worshipped, so yt he as God, sitteth in the temple of God, shewinge hym selfe that hee is God: suche is the manne of sinne, and the sonne of perdicion:

The Bushop of Rome is exalted aboue all yt is called God, & is worshipped, so that he as God, sittethe in the temple of God, shewing him selfe that he is God:

Therfore, the Busshop of Rome, is the man of sinne, & the sonne of perdiciō. for proofe of the lesse proposicō, beholde with indifferēcie, what, & how blasphemousely ye papists haue writtē of their pope. Our lord god the pope In gloss. cōcil. la­tronum hostiens. panormi. Cornel. Biton. Zarabel. Cardin. Lib, 5. To thee is gyuen all maner of power, aboue all powers, aswell of heauen, as of earthe.

The pope is all and aboue all.

The pope can doe asmuch as Christ cā doe.

The pope is the lighte, that came into the worlde.

The pope is more then a God. Of him wri­tethe Irenaeus in this wise: Notwithestan­dinge that Antichrist be but a slaue, yet will he be worshipped, as if he were a God.

That Beast which is spokē of in the boke of Bern. epist. 12 [...] Reuelaciōs, vnto which beast is geuē a mouth to speke blasphemies, and to kepe warre a­gaynste the Sainctes of God, hee is nowe [Page] gotten into Peters chayre, as a Lyon pre­pared vnto his praye.

¶ Of his ende.

Then shall Babilon, whiche is Rome, fall, Prima. when she shall last of all take power to per­secute the sainctes of God.

Whom our lord Jesus shall slaie with the breathe of his mouthe, and shall destroye 2. the. 2. with the brightnesse of his comming.

When thou seest that dark iniquitie hath Chris: in Matth: hom 34. taken holde vpon the priestes beinge pla­ced in the highe toppe of spirituall digni­ties, how maie it be doubted, but that the ende of the world is at hande?

Iesus himself with his presence, shall ende Aug: de ciuit: dei cap: 18. that last persecutiō, which shalbe wrought by Antichriste.

Apoc. 8.

Greate Babilon is fallen, her plagues shall come in one day, deathe, and sorrowe, and hunger, and shee shall be brent with fyre.

A prophesye of Rome.

Longe totring Rome at length shall waste, in er­rours longe beinge thrall.

Shee shall consume, and ceasse to be, the head, and chiefe of all.

Here we see, by the auctoritie of Petrarcha, that Rome is the whore of Babilon, wher­vnto. S. Augustine: also doth agree wee see [Page] that Antichriste (for so writeth Joachimus) hath alreadie his beginning in Rome we see by the wordes of. S. Hierome, that it is the purple harlatte. Nexte vnto this, Albertus witnesseth that in his time the prestes were thieues and murtherers, yea, & the messen­gers of Antichrist, neither dissenteth Corne­lius Bitontinus therefro. Antoninus also a­noucheth the same. For his seate therefore, what aunswere can they haue? that it is not Rome what haue they to saye? and to excuse their priestes what excuse can they bringe? that they be not the ministers of Antichriste, by what meanes can they proue? touchinge his miracles: Vim habebit in imperio, dolum in miraculis. He shall haue (saith S. Augustine) in praef. rage in his raigne, & deceapte in his mira­cles. Whether hee hathe vsed deceipte in hys miracles, or not, let the woordes of Lyra de­clare, and to joine with Lyra more witnesses reade againe what Alexander of Hales hath writen, and reade further what S. Augustine hathe set forthe. Concerninge Antichriste himselfe, that the Pope is hee, S. Paule doth manyfestlye declare, weyghe the argumente consyder their blasphemyes, peruse again [...] the wordes of Irenaeus, ponder what Bern­harde dothe saye. and here I mighte haue cause to remember the, of a boke most vehe­mentlye [Page] wryten, by doctour Steuen Bar­diner, againste the Busshop of Rome, vnto which booke doctour Boner, who nowe o [...] late dyed, hathe made a preface, wherein hee calleth the Busshop of Rome, an vsuper, a wicked man, an Antichrist. Last of all, and of ye fall of that beast Prymacius doth wryte very well. S. Paule hath wrytten best of all: Chrisostome wryteth not amysse: sainct Au­gustyne dyd wryte ryghte trewe. Therefore vnto vs, that beleeue these testimonyes, God hathe s [...]e hys Gospell to oure com­forte, hys trueth to oure edefyenge, hys woorde to be a lighte vnto our wordes, & to bee a pathe vnto oure woorkes: but of the contrarye parte, of them which haue eyes, & yet will not see, wee may saye, as it is sayde, Mittet illis deus operation [...]m erroris, vt credant3. the. 2.mendacio. God shall sende vnto them the operaciō of errours, that they may beleue lyeng. Yea, and as it is further said: seducen­tur Idem. eis signis & prodigijs, qui seduci merebantur pro eo quod dilectionem veritatis non receperunt, vt salui fierent: They shall bee sednced with those signes & wonders, who deserued to be beguiled, because they haue not recea­ued the truth, that thereby they mighte be saued. what deceapt was it, to haue fleshe to appeare in the sacramente: what follye was [Page] it, for men to be seduced thereby? these thin­ges and the lyke, dyd the Priestes by moste wicked meanes bring to passe. the priestes I saye, of whom S. Hierome wryteth in thys wise: Per dulces sermones, & benedictiones de­cipiuntIn ma­lach. cap: 2.corda innocentiū: & qui inique agunt, be­nedicuntur ab eis: adulantur (que) peccatoribus, dū ­modo diuites sint. By flatteringe speach, and vaine blessinges, they deceaue the hartes of the innocentes: who doe yuell, those they blesse: and they flatter synners to the intente they maie bee riche. If wee ex­amyne the estate of the Scribes, & pharises, wee shall finde no greater abuses in them, then in these: if wee consyder the Priestes of Isis, and Serapis, wee shall fynde these and they in all thinges to agree, for, the prie­stes of Isis dyd shaue theyr headdes, and so dyd these. the Priestes of Serapis dyd shaue them selues, and what dyd these? thys they dyd agaynste the expresse commaunde­ment, which is: caput autem suum non radent, ezchil. cap. 44. But their heade shall they not shaue, wee see, (and therefore what neede wee to reade anye further?) the abuses that hathe be [...]e, and wee see that thys is the tyme, whereof Chrisostome spake thus: ad nullam remin Mat:fugient, nisi ad scripturas: alioqui incident in abominationem desolationis: Then will they [Page] flyed to nothinge, but vnto the scriptures, otherwise they shall fall into the abomina­tion of desolation, that is (as he sayth) In­to heresye. neyther can I forgette the woor­des of Gregorie, (who making mencion of the greate troubles, and persecution, whiche the people of Christe shall suffer) declarethe the end, and the estate wherin they shall be. His woordes be these: Ecclesia post eosdem dies,Greg: In Job.quibus de primitur, tamē circa finem mundi, grandi praedicationis virtute, roborabitur: The church after those dayes, wherin she is persecuted, shall yet at length aboute the end of the worlde, bee strengthened with the greate power of preching. what playner words can be then these, to touche this oure tyme? let papists nodde, let enemies deuise, let men practise, let the people muse, and yet, maugre all the malice of Satan. The trueth is greate, and preuayleth. As for the note of 3. esd. 4. heresye, wherewith the aduersaries daylye accuse vs, for myne own parte, with s. Pau­le I say: This I confesse vnto the, that af­ter acte. 24. that waye, whiche they call heresye, so worship I the God of my fathers, beleuing all thinges, which are writen in the lawe, & the prophetes, and haue hoape towardes God, that the same resurrectiō of the dead. (whiche they them selues looke for also) [Page] shalbe both of juste & vniust, & therfore stu die I, to haue alway a cleere cōscience to­warde God, and towarde man also. From this beliefe, let vs praye, that wee maye ne­uer starte, and let vs put awaye all worldly respectes: for, if we be banished, Domini est terra, the earthe is the Lordes: if we bee sa­wen a sunder, we haue Esaye to our guyde: if wee be throwen into the seas, let Jonas be our example: yf we be cast into the Lyons denne, then let Daniel comme to our remē ­brance: if wee be stoaned to death, let Steuē be thought vpon: if we loase all our Goods, let vs then call this to our minde, naked we camme into this worlde, and naked we shall goe hence. to bee briefe, if wee bee spytted at, buffeted, mocked, scourged, wounded, reuy­led, & put to deth, then let Christ be our Cap­tayne, he went before, let vs take his crosse, and followe him: whiche thinge if wee doe vnfaynedly, then in this world we shall ha­ue quiete consciences, & in the world to cōme wee shall lyue withe Christe, vnto whom, with the father, and the holye Ghost be all honour, glorye, prayse, and dominion, now and euerlastinglye.


A vewe of certaine rebel­lions, and of their endes.

IN the yeare of our lorde god. 1088. one Odo bushop of Bayon, the Earle of Northhumberlande and others rebelled a­gainste w. Rufus Kinge of Englande, but they were discomfited.

In the yeare. 1380. one John wall a priest was the auctor of a rebellion, & this spreade very farre, so that the Kinge, Richarde the seconde was in greate daunger, but the re­belles came to confusion.

In the yere. 1466. a rebellion began wher in the king, Edward the fourth, was banis­shed & that by his own subiectes, but in the ende God restored him vnto his kingdome, and all hisenemies were discomfited.

In the yeare of our lord. 1486. a rebellion was begonne, wherin King Henrie the sea­uenth stoode in great distresse, but at length, the rebelles were executed.

In this time also one sir Simond a wielie prieste, was the authour of a [...]ommocion, but in thende he was taken, and hys enter­prise came to naught.

In the yeare. 1496, a rebellion beganne in Cornewall, and they rebelles did so preuaile that they came to blacke heathe, and there [Page] [...]aue a fielde, but God ouerthrew them, an [...] gaue vnto the king the victorie.

In the yeare. 1535. an insurrexion began at Lynconshice, by the meanes of Abbattes, and priestes but they prospered not.

In the yeare. 1540. a new rebellion began in yorkeshire, sturred vp by certaine priestes and gentlemen, but theyr ende was accor­ding vnto their treason.

As for the time of late memorie, howe re­belles haue spedde therein, wee can well ynoughe remember, therefore for feare of the lyke ende, and to auoyde the plague of 2. peit. [...]. God: Submitte your selues vnto all ordi­naunce of manne, for the Lordes sake, Whether it bee vnto the Kynge, as vnto the chiefe heade, or elles vnto rulers, as vnto them that are sent of hym. And when Idem. 5. the chiefe shepeharde shall appeare, you shall receaue an incorruptible crowne of glory. Otherwyse, in this world a myserable death remayneth for you, and in the worlde to come deathe euer­lasting.

¶ IGNATIVS IN epistola ad Hero­nem.

Euerye one that sayeth other­wyse then is set furth, althou­ghe he seme to bee worthye of credite, althoughe he fast, al­thoughe he kepe his virginitie, althoughe he worke wonders, althoughe he Prophesie, yet take him to bee a Wolfe a­monge the floacke of shiepe, sekinge to de­stroye them.

If there be anye faulte in the Printing, the gentle Reader will beare with mee, for, mine absence at the correcttinge of somme leafes may excuse it.


Imprinted at London in Paules Churchyarde, at the signe of the Lucrece, by Thomas Purfoote.

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