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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	ecclesiastical_a	matter_n	1,806	5	5.6659	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08201	Abrahams faith: that is, The olde religion VVherein is taught, that the religion now publikely taught and defended by order in the Church of England, is the onely true Catholicke, auncient, and vnchangeable faith of Gods elect. And the pretensed religion of the Sea of Rome is a false, bastard, new, vpstart, hereticall and variable superstitious deuise of man. Published by Iosias Nicholls, an humble seruant and minister of the gospell in the Church.	Nichols, Josias, 1555?-1639.	1602 (1602)	STC 18538; ESTC S113254	207,023	348

the authority of their Church before the holy scripture so these allow so much and so far of holy scripture as serueth for their purpose deuised wickednesse And as the heretikes called Nazarai did confirme their dotages by reuelations false miracles so traditions much ragged stuffe in poperie bee made warrantable by miraculous operations apperitions The heretikes aforenamed Pepuziani do send al men to a city in vpper Phrigia called Pepuza naming it the celestiall Ierusalem the citie whereof the prophets spake as though there were no other heauen So the papists cal vs to the church of Rome as though the vniuersall Church were tyed to one place out of which there is no saluation or way to heauen As concerning the worship of God Simon Magus the root of heretikes caused his owne image and of his harlot to bee worshipped of his disciples So the papistes set vp images of their canonized Saints to be adored Angelici were heretikes which worshipped Angels So the papists haue a b Missa votina de Angelis speciall masse of the Angels pray vnto Angels Marcellina companion of these heretikes called Carpocracians worshipped the images of Christ and Paul c. So do the papists Collyridiani worshipped the virgin Marie the Sethians worshipped Seth. The Abelonites worshippe Abell and diuers others doe the like according to their sect So the papistes according to their sect praye vnto all their canonized Saints and worship them The heretikes Armenij worshipped the crosse of Christ and so doe the papistes Concerning the sacraments the heretickes called Donatistes measure the power and effect of the sacraments by the dignitie holinesse and hand of the minister So the papists assigne the power of the sacraments to the worke wrought of the priest and that the intent of the minister is necessarie to make it a religious action And as the papists permit weomen to baptize cloistering their holy and religious nunnes So their progenitors the heretickes Pepuziani admitted weomen to the ecclesiasticall ministerie and the Marcionites taught that weomen might baptise The heretikes called Messalians say that the force of baptisme pertayneth onely to the signes and so do the Papistes And as the papists in Baptisme haue salte spittle crossing and other annexed ceremonies with coniuration by which it is as it were chaunged into a new thing So did the Simonians and Marcitae olde heretickes their naturall fathers defile and in a manner blot out baptisme In the Lordes Supper the heretikes Aquarij were not content with the two outwarde signes of bread and wine but added also water So do the papists mingle water with the wine in the cup. And the Marcitae aforesaid professed that by words and incantations they changed the wine in the cup into the bloud and bring the grace of God into the same cuppe so the papists professe that the sacrament is changed by their words of consecration and coniuring into the verie bodie bloud of Christ and that grace is contained in the sacraments And here they resemble the Apollinarians which made Christes bodie to bee heauenly and not earthly for the papistes say that it is the bodie of Christ though it be not seene felt nor heard and they are like the Marcionistes which accounted Christes bodie fantasticall so these will haue men beleeue the sacrament to bee his body though it haue no quantities nor qualities of a bodie And they are like the Timotheans which confound the two natures of Christ and the Euticheans who affirme the humane to be swallowed vp of the deuine and to the Nestorians who make his manhood equall to his Godhead For the papistes say that the same bodie or man is in heauen and in earth and that in as many places of the world at one and the same time as it is or may bee at once consecrated made by their priest which propertie of being in many places at once is not of the nature of man but of God therefore herein they are neere in affinitie with these heretickes The heresie of Vincentius Victor hath this amongst others that the sacrifice of Christians that is the sacrifice of the bodie and bloud of Christ is to be offered for them which being not baptised are departed out of the bodie So the papistes haue their sacrifice for the dead The Maniches refuse the olde testament and partly mangle and curtoll and partly cast away the new So the papist though in woordes they acknowledge both yet in truth they refuse both keeping them from Gods people and reading them in a strange toong that the people cannot vnderstande which vnto them is as good as if they were cast away The Heracleonites make a superstitious calling vpon God with strange and vnusuall words especially to driue away diuels such is the masse of the papistes all in a strange toong and their exorcismes are of the same fashion The heretikes called Taciani Origeniani Hierarchita Saturniani and diuers others make mariage an vnholie and vncleane thing and of the diuel and shut it out of their congregation So the papists not onely preferre a single life before mariage but also with such like tearmes make it as an vncleane thing not meete for their priestes and allure both men and weomen to the vowe of chastitie as a purer and holier life then matrimonie and therein they are also like the Eustachians who despised the maried priestes And as the papistes haue their Friers Monckes and Nunnes of a straunge and differing habite from other men and weomen and that seruants vpon a vowe may leaue their Masters and some of these vowed persons professe the renouncing of worldlie ritches and worldly dooings to walke a more neere course to heauen so these heretikes the Eustachians had their differing habite from other men seruauntes by this habite despised their Masters and ritche men which did not renounce all which they possessed were accounted without hope towardes God also these heretikes counted the eating of flesh vnlawfull euen as the papistes doo And as the papistes forbid flesh and as they call it white meat so their graundfathers the Maniches abstained from fleshe egges and milke And there were heretikes which put religion in going barefoot and therfore called of some Nudipedants so are the franciscans and others amongst the papistes of such religion The donatistes denie the magistrates authoritie in matters of religion and namely in punishing of heretikes So the papistes shut out the magistrate in causes ecclesiasticall and as the papist giue the pope the primacie aboue the magistrates in all causes and at their pleasure put them downe with their great curse so these their predecessours the heretikes called donatistes doo most vilelie raile against magistrates beate them downe with menacing words These donatistes had manie vile thinges in them wherein they fitly father the papistes they were circumcellions and counterfaited an austere life like the popish monkes heremites and friers liuing in caues and selles They ran vpon christians whom

know God turned from dumbe idols to serue the liuing and true God Hereof the almightie giueth sentence by his holy seruant Hieromie saying d Hier. 9.23 Let not the wiseman glorie in his wisdom nor the strong man glory in his strength neither the rich man glorie in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth me c. And according to this frame is the last iudgement literally described namly that e 2. Thes 1.7 the Lord Iesus should shew himselfe from heauen with his mighty angels in flaming fire rendring vengeance vnto them that doe not know God c. 2. And herein we shall find that he which knoweth God is instructed in two things First that God is one and that there is no other God beside him euen as Moses saith f Deut. 6.4 Here O Israel the Lord our God is Lord onely and how is he one namely g Esai 44.6 the first and the last the beginning and the ending which is which was and is to come h Maluch 3.6 he neuer changeth nor hath so much as a i Iacob 1.17 shadow of turning Therefore saith the Psalmist k Psal 90.2 Before the mountaines were made and before thou haddest formed the earth and the worlde euen from euerlasting to euerlasting thou art God Secondlie that God is the l Iacob 4.12 onely law-giuer and teacher of righteousnes saluation as saith m Psal 94.10 Micas 6.8 Psal 98.2 the Prophets He teacheth man knowledge shewing him what is good and what the Lord requireth of him he declareth his saluation his righteousnes he reueileth in the sight of the nations 3. Now in the true and perfect vnderstanding of these true things we shall clerely see that there is but one true catholike religion from the beginning of the world to thend thereof fitly proportioned to the nature of the only God the author foūdor maintainer therof For as Christ teacheth because n Ioh. 4.24 God is a spirit he must be worshipped in spirit and truth So the nature of God being one vnchangeable his supreme authority to be the only lawgiuer there can no religion please him but onlie one which varieth not whereof himselfe is the author For this cause in one part of our religion which is our iustification saluatiō S. Paul reasoneth thus a Rom. 3.29 God is hee the God of the Iewes only not of the gentils also for it is one God who shall iustifie circumcision of faith vncircumcision thorow faith Thereby shewing that as God is one namely as wel ouer the Gentils as ouer the Iews so he will iustifie circumcision which are the Iewes vncircumcision which are the gentils that is al other nations by one way of religion that is to say thorough faith and beleefe in his sonne Iesus Christ For which cause this religion is called the b Tit. 1.1 faith of Gods elect because al the elect are but of one religion and therefore saint Iude c Iud. ver 3. wisheth vs to contend for the faith which was once giuen to the saints affirming that in writing thereof hee writeth of the common saluation And it is called in the former place of saint Paul The knowledge of the truth according to Godlines vnder the hope of eternall life shewing what is the matter of this religion and lastly to shew the author he saith which God that cannot lye hath promised before the world began hath made manifest in his times c. To which sence are these words in the Epistle to the Hebrewes d Heb. 13.8 Iesus Christ yesterday and to day and the same is for euer where speaking before of the word of God and faith and after admonishing them not to bee caried about with diuers and strange doctrins he meaneth by Iesus Christ putting the cause for the effect the doctrin and religion whereof he is the founder that as he in regard of his Godhead is without change beginning and ending so he is eternally the foundation of the church and that doctrine and religion which he teacheth is the truth euerlasting infallible and not to be altered as it seemeth to be expounded in the epistle to the Ephesians e Ephe. 4.4 There is one bodie and one spirit euen as you are called in one hope of your vocation there is one Lord one faith one baptisme one God and father of all which is aboue all and thorow all in you all And for this cause saint f Epist 2. ver 9. Iohn is bold to say whosoeuer transgresseth abideth not in the doctrine of Christ hath not God Hee that continueth in the doctrine of Christ he hath both the father and the sonne 4 For the more plaine euidence of this matter we may obserue in the new Testament two thinges First that Christ and his apostles professed taught no new religion but the same which the scriptures of the old testament did before instruct and secondly that in it the gentils were made and adopted children vnto Abraham The former Christ sheweth where he saith a Matt. 5.17 Thinke not that I am come to destroy the law or the prophets I am not come to destroy them but to fulfil them and againe b Ioh. 5.39 Search the scriptures for in them ye thinke to haue eternal life they are they which testifie of me And saint Peter affirmeth that c Act. 10.43 To him giue all the prophets witnes that through his name all that beleeue in him shal receiue remission of sinnes and saint Paul saith that he spake d Cap. 26.22 no other thinges then those which the Prophets Moses did say should come and e Rom. 16.26 that the Gospell and reuelation of the misery of Iesus Christ is opened and published among all nations by the scripture of the prophets at the commandement of the euerlasting God for the obedience of faith Therefore Christ and his Apostles taught no new thing differing from the old Testament the writings of Moses and the prophets Now for the second Christ saith f Matt. 8.12 Many shall come from the east and from the west and shall sit downe with Abraham Isaacke and Iacob in the kingdome of heauen Heare he spake of the calling of the gentils insinuating that they must bee saued by the same faith and religion by which Abraham was and for this cause entring into the house of Zacheus a gentile and finding faith in the promise made to Abraham he saith g Luk. 19.9 This day saluation is come into this house for asmuch as he is also become the sonne of Abraham and it is shadowed in that phrase of Christ where hee saith that Lazarus was in Abrahams bosome Cap 16. But it is made more plaine by the Apostle saying h Gal. 3.29 If ye be Christs then are ye Abrahams seede and heires by promise So

neither do men seeke the Lord behold euerie man seeth how his anger is kindled more and more and how neere his sword is come vnto vs that the Lords wrath is not turned away but his hand is stretched out still But yet if it please thee O God and mercifull father bee thou entreated by thy poore seruants who seeing the plague call night and day vpon thee that thou take not so great vengeance of our sinnes as to make the sweete streaming fountains which water all thy holy temple and the garden of thy delight among vs to be salt and vnsauourie or to let that burning starre of wormewood which is fallen from heauen to touch our riuers of waters or that thou shouldst make the heart of this people fat and their eares heauie shut their eyes least they see with their eies and heare with their eares and vnderstand with their heartes and conuert and thou heale them Why should we be as men of another generation which know not and remember not thy great workes which thou hast done by our princely Iehoshuah and the great victorie ouer the Cananites of the land by thine annointed handmaid our renowned Deborah that our eyes should looke backe to the flesh pots of Egypt or that wee should returne to ioyne in friendship with that wicked Babilon whom thou hast commanded vs to reward with double as they haue rewarded vs and learning their maners being partakers of their sinnes we should be partakers of their punishmentes and thou shouldst giue vs ouer to the enemie and they which hate vs should be Lords ouer vs and then al these good things and the light of thy countenance should bee quite turned from vs and our glorie forsake vs. We haue indeed sinned most deare father and our offences are many yet is there mercie with thee that thou maiest bee feared Teach vs therfore thy way O Lord that we may walk in thy truth and knit our hearts vnto thee that we may feare thy holy name euen for thy holy Son sake our deare Sauiour Iesus Christ Amen When men waxe rich they begin to bee carelesse and by aboundance of peace Deut. 32.15 men forget themselues and fall away as it is written When he waxed fat he spurned with the heele For this cause hath God set vs ministers as watchmen to see the plague when it commeth and to admonish the people that they die not in their sinnes and to say vnto them Take heed you forget not the Lord your God which hath done all these good thinges for you but feare ye the Lord your God The cause matter purpose of this booke and serue him thou shalt cleaue vnto him and sweare by his name And this is verily the reason of the publishing of this treatise wherein I shew that the religion and faith publikely professed in this Realme and maintained by the righteous scepter and sword of our dread soueraign and gracious Queene Elizabeth is of the onely truth most auncient catholicke and vnchangeable out of which none euer haue beene saued from the beginning of the world neither can or shall bee And that the faith and religion vnder the pretence and name of Christ Peter and Paul and of the glorious shew and title of the Church which is now professed at Rome and followed by the vassals of the pope is but a new vpstart hereticall and superstitious deuise of man contrariant to the faith of Gods elect of the ancient couenant which God gaue taught Abraham both for Iewes and Gentils and which Moses and the prophets declared expounded and Christ fulfilled and established and his holy Apostles published to all the world and taught all nations by Christes commandement For I thought my duetie first vnto God and then to my gracious prince to shew some token of my thankefull mind and secondly to acknowledge my bounden duetie to Christes Church here among vs my deare mother in whose wombe I freely confesse my selfe to be bgotten and borne one of Gods children and though of thousands the most vnworthie yet one of the seruants of Christ and of his congregation in the ministerie of his Gospell And especially that I might call to remembrance and set before the eyes of my louing country men my louing and faithfull brethren and sisters in Christ the assurednesse of truth and the good treasure of God among vs namely that wee are lighted vpon that heauenly pearle blessed be God for which a man would sell all that he hath that this might bee some meanes to blow away the ashes from the cooling zeale of some stirre vp and awake some that are now readie to sleepe and bring backe againe some if it please God which are readie to go out of the way and that I might admonish others that they receiue not the grace of God in vaine For when a man shall thinke with himselfe and well way it in his heart that we haue the true faith which is vnchaungeable by which all Gods elect are saued will it not moue him to bestir himselfe that he neglect not so great saluation and that he trie euerie spirit before he beleeue and that he be not caried away with the vaine shew of ostentation in men of schoole learning but whomsoeuer he heare with the men of Berea to search the Scriptures whether those things be so yea though it were Paule or an Angel from heauen should preach another doctrine then that wee haue receiued we should hold him accursed I pray God for Christes sake to bee mercifull vnto mee that as he put into mine hart to take this worke in hand hath graciously assisted me and strengthened me to finish it and now to publish it So it would please him to vouchsafe his blessing to accompanie the same that it may bee accordingly profitable to many and haue an effectuall fruit to his glorie and the good of his church in the encouragement and strengthening of weake Christians I humblie beg this at his fatherly hands in and by the mediation of his son Iesus Christ euen for his holy and blessed name to whom with his holy spirit be all praise power and dominion for euer Amen From Eastwell in Kent the 26. of March 1602. The Contents of this Booke The first part of the auncient and vnchangeable estate of our religion now professed in England CAp. 1. Wherein is shewed first That wee come to know the true religion by the true knowledge of God pag. 1.2 2. That there is one God and he is the onely law-giuer pag. 3. 3. There is but one catholike religion whereof God is author and maintainer pag. 3. 4. For this cause Christ his Apostles teach the same religion which is in the olde testament and the gentils are adopted to bee children vnto Abraham pag. 5. 5. Here is taken away the obiection which might arise by the difference which seemeth to be in the three times before the law vnder the lawe and vnder the

risen vp without Gods authoritie by men how where and when since the pure times of the blessed Apostles and founders of Christes church and religion yea and that in most of the particulers Wherin my purpose is not to enter so farre as might be spoken for I cannot make in so short a roome an exact treatise but onely as briefely as I can conueniently so far to shew the christian reader as he may sufficiently see and perceiue that poperie hath his originall from men and not from God that it came vp since and vnder the Christian religion like vnto the Iuie that commeth vp after the oke and taketh holde thereon and by little and little so ouerspreadeth it and couereth it from the sight of men that wee can scarse see or discerne the oke Histories differ in setting downe 〈◊〉 times And here I am to aduertise the reader that historie writers and reporters of antiquitie differ much in these causes about the times so as the cronologie writers finde themselues encombred howe to set downe the certaintie in manie things yet notwithstanding though the authors disagree about the certaine time yet the matter is made vndoubted when they all agree that it is found out to come in after the Apostles times Wherein I make choise to take our testimony from hartie and vnfained papists that the truth of this cause may the more appeare when themselues cannot but yeeld vnto vs sufficient warrant and proofe of their new borne superstition Two deuises to hide the newnes of poperie They haue two great helpes to maintaine the antiquitie of their follie First the authorising of counterfait writinges such as are the decretall Epistles of Clemens Anacletus and others of the primatiue Church which not onely disagreeing in stile and matter from the times they pretende but also telling of those thinges and persons which were many yeres after doo very much argue that when the papists are faine to runne vnder the shadowe of such muddie and vnsetled Wales of forged authoritie their foundation is not so deepe in their owne conscience as they would beare the worlde in hand Their second helpe is that they proine pare and loppe and engraft the writings of auncient fathers and others teaching them by a newe deuise called Index Expurgatorius hatched in the late Counsell of Trent Anno 1571. to speake as they thinke best for there sea of sinne and to holde their peace where they like not of their sayinges If they may thus authorise false witnesses to speake for their purpose as they list and gagge the toonges of the true witnesses they can speake no further but as they giue them leaue then may euerie simple man see in them that an euill conscience findinge themselues to haue no antiquitie of trueth doth cause them to inuent shiftes to colour and cloake their wicked forgeries and newe deuises by which they haue manie yeeres abused Gods people But GGD bee thanked who bringeth the hidden and secreate thinges of the wicked vnto light he hath confounded their wisedom that all this doth not hide their filthie and earthlie generation For the prophesie of Saint Paul concerning such peruerse and cursed speakers which haue a shewe of godlinesse but haue denied the power thereof is now in the eyes and knowledge of all men come to passe For he a 2. Tim. 3.9 saith They shall preuaile no longer for their madnesse shal be euident to all men 3. And this verily is brought to passe by the righteous iudgements of God causing their owne tongs to take them and making the counsell of the wicked to bee foolishnesse Marke therefore and consider how they confound the glorie of their inuentions ad deuises Martinus Peresius Aiala a Bishop and a verie zealous papist seeming to haue taken great paines in reading of antiquities writeth a b Printed at Paris 1549. booke of traditions dedicated to Phillip king of Spain where hee c In his preface nisi attramento mortuo in sacris codicibus expressū calleth the inspired scriptures of the worde of God Dead incke in the holy bookes and affirmeth that if we should follow onely the holy scriptures which he calleth a pestiferous opinion Christian religion and ecclesiasticall pollicie should vtterly be destroied auouching beside the canonical scriptures another kind of doctrine called Tradition the head seed plot as he saith of almost all controuersies betweene vs and if herein wee agreede all discord now in religion would quickly cease And in this booke he maketh d 3. pars assertio 6. fol. 6. Diuina authoritas magisterium apostolicum Episcop maxime Romanorum a Deo concessa authoritas three fountains of traditions First they call diuine authority that is such as Christ in their deuise instituted deliuered which were not laid vp in the scriptures the second fountaine they call the Apostolicall mastership where they haue traditions some in the canons Apostolicall some in holy mens writings the last fountaine is the mastership authoritie of the Bishops most of all of the Roman Bishops which they also cal the e pars 2. assert 5. fol. 44. mastership of the church Wherein is a power as they say to iudge and determine what is canonicall scripture and to make diuers lawes and ecclesiasticall discipline And this last giueth power to all the rest for here as they say wee know which is the true worde of God heere the authoritie of decretalles is made firme and this being a gift and priuiledge that cannot erre is of that autenticall authoritie if we beleeue them that no man must once reason against it Out of these fountaines they drawe their traditions of the rites of Baptisme of confirmation auricular confession and penitentiall satisfaction the tradition of order and his rites the fearefull sacrifice of the alter transubstantiation praier for the dead communion vnder one kind purgatorie extreame vnction worship and intercession of Saints worship of relickes images exorcismes Lent fastes single life vowes of chastitie and such like In handling of which traditions he b Postulat 3. fol. aut quia legi Dei repugnant proximae sunt occasiones peccandi c. giueth vs a rule to discerne humane traditions from diuine saying Traditions which are not good are either contrarie to the law of God and are verie neere occasions to sin or derogate to the glorie of Christ or they are friuolous burdensome and of no profit If it be lawfull for vs to follow these three rules we shal easily proue popery to be no good tradition but a meere humane inuention of their owne For the first rule I hauing before shewed that all their popish religion is contrary to the religion which God taught Abraham Moses and the Prophets taught the Iewes and Christ and his Apostles taught all nations and contrarie to the doctrine which Paule taught the auncient Romanes and which Peter taught the Iewes it must needes follow that these traditions being

of truth Vnto which the Pope by a speciall bull gaue him licence prouided that of euery house be paid vnto Peter the yerely pension of a pennie and the foundation of this graunt in the said bull is builded vpon this that the Pope therein most arrogantly without any authoritie from God challengeth saying Sane omnes insulas c. Surely all Ilands vpon whom the sunne of righteousnesse shineth haue receiued the doctrine of the Christian faith without doubt doth appertain to the right of S. Peter of the holy church of Rome Behold a wōderfull arrogancie a maruellous awe of a king to a proud prelate And not onely was he thus in awe of the pope a thing abhorrent from a free kingdome but also c Pag. 134. so forward Thomas Archb. of Canterbury being one of his own subiects did verie greatly curbe him For beside many other crosse dealing whereas An. 1164. the Archbish Bishops Abbots priors the cleargie Earles Barons and all the nobilitie did sweare and firmely promise in the word of truth to keepe and obserue to the king his heires in good sooth without any ill meaning for euer sixteene points of customes or liberties recognised and acknowledged to be to him and namely of the auncestors of the king for the auoiding of dissentions and discord often arising betweene the cleargie and the Iustices of the Lord the king and the peeres of the Realme which were as touching aduowsons and presentations of Churches of Clearkes accused or conuicted of the going of Archbishops Bishops c. out of the land without the kinges licence of excommunication and of lay men accused to be done by lawful and honest accusers and witnesses that such as helde of the king should not bee excommunicated or interdicted without the kinges knowledge that appeales should not go further then the Archbishop without the kinges consent that Archbish Bishops and all persons holding lands of the king in Capite should haue their possession as a baron and doe seruice therein as other Barons accustomablie did and such like This Thomas after his solemne oath repenting himselfe without the kings licence or knowledge trauelleth and maketh suite to the Pope of Rome not onely to be discharged of his oath but to ouerthrow the whole libertie of the realme and that against both the king nobles prelates and the whole state of the land and of them he excommunicateth many causeth verie great disturbance to the king and all the realme Thereof are many appeales diuers meetings of cleargie states sometime of Cardinals sometime of the French king to compound or determine the cause At length by the meanes of the French king the matter being taken vp Thomas sent peaceablie home was no sooner warme in his seate but by bulles from the Pope hee fell to excommunicate and curse the other Bishoppes and others who had offended him Whereupon there was kindled such indignation and wrath in the heart of certaine resolute persons that because hee remained obstinate in his former crossing of the king as they tooke it laid violent hands vpon him as vpon the kings enemie and slew him The king hearing thereof being much greeued did humble himselfe in sackcloth and ashes protesting by solemne oath his ignorance and innocencie of the fact sending Embassadors to Rome of his defence submission to the order of the Church which had such strange entertainment that neither the first nor second messengers could come into the popes sight and had much adoe to keep the land from interdicting but at the length by swearing that the king would stand to the iudgement of the Pope his Cardinals that great curse was auoided Howbeit the king although by oath he sware earnestly that he was not priuy nor acquainted with the fact yet because in his anger he had spoken some wordes vnaduisedly and had brought vp such wicked soldiers as would be reuenged vpon the kinges traitor the Archbishop and so slew him therefore the king for remission of his sins was enioyned by the Pope to giue so much money as would maintaine 200. soldiers a yeare and suffer appeales and let go all his customes and liberties of his ancestors before spoken of and recognised by oath of all his subiects And after this a thing not be seeming any Christian much lesse a king returning into England and comming neere to the cittie of Canterburie he alighted from his horse and putting off all kingly maiestie barefoote like a pilgrim penitent and supplyant with sighes groanes and teares he commeth to the tombe of this Thomas casting himselfe downe in all his bodie spreading his hands to heauen remained in praiers and after other popish ceremonies because of his vnaduised words he tooke vpon him this penance hee asked absolution of the Bishops then and there present laying open his naked skin to the discipline of rods he receiued of euerie religious man whereof there was a great multitude three or fiue ierkes Let any wise man knowing the word of God consider whether this were not a shamefull slauerie both of body soule king and kingdome a Math. Paris hist Ang. pag. 254. The king appealeth from his subiect King Richard the first going about to fortefie the out borders of his countrie in Normandie was maruellously confounded and ouerstreightned by the Archb. of Roan his subiect Who therefore interdicted all the countrie so that mens bodies being dead lay vnburied in the streetes of the cities and villages very greatly annoying the liuing with their stinch yet had the king no way to relieue himselfe but by appeale to the court of Rome loe here the king appealeth from his subiect by whom it was ordered that by exchange of so much for so much as belonged to the Archb. chapter of Roan the interdiction was staied and the Archbishop appeased toward the king And who hath not heard of the vnspeakeable thraldome that king Iohn was wrapped in because hee allowed not the choise of an Archbishop made by the pope without his consent but vsed his royall authoritie against them which agreed to such choise wherein his Maiestie was excluded First his land was accursed so that no Churches opened to their manner of seruice Secondly he was excommunicated and lastly deposed of his kingdome and his kingdome giuen to the French King to winne from him by force of armes And by this he was driuen to commit himselfe to the Popes pleasure and to resigne his crowne and kingdome into the Popes hands receiued it againe in fee and vnder homage paying a thousand markes yearely swearing himselfe the Popes vassall for euer What a lamentable case was it in England when b Mathew Paris histor Ang. pag. 703. king Henrie the third being humblie moued by his subiectes to stand vpon his priuiledge that his people should not bee made a pray to the Romish exactions did answere directly and say Neither will I neither dare I gainsay the Pope in