Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	according_a	priesthood_n	347	4	10.1058	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67922	Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.; Actes and monuments	Foxe, John, 1516-1587.	1583 (1583)	STC 11225; ESTC S122167	3,006,471	816

the law are finished in the coÌ„ming of the king being kyng of the lawe of grace euen as the sacrifices of the priesthoode of Aaron are finished in the comming of the priest according to the order of Melchisedech who hath offred himselfe vp for our sinnes Because as it is before sayd neyther the righteousnes of the law nor sacrifices for sinne brought any man to perfection Wherfore it was necessary that the same by reason of their imperfection And seeing amongst all the lawes of the world the law of Moses was most iustest forasmuch as the author thereof was God who is the most iust iudge and by that law alwaies looke what maner of iniury one had done vnto an other contrary to the coÌ„mandement of the law the like iniury he should receaue for his transgression according to the vpright iudgemeÌ„t of the law As death for death a blow for a blow burning for burning wound for wound eye for eye tooth for tooth and most iust punishmentes were ordayned according to the quantitie of the sinnes But if this lawe of righteousnes be cleane taken away in the comming of the lawe of grace how then shall the lawe of the Gentiles remayne among Christians which was neuer so iust Is not this true that in them whiche are conuerted vnto the sayth there is no distinction betweene the Iewe and the Grecian For both are vnder sinne are iustified by grace in the sayth of Christ being called vnto sayth and vnto the perfection of the Gospell If therefore the geÌ„tiles coÌ„uerted are not bouÌ„d to play the Iewes to follow the lawe of the Iewes why should the Iewes conuerted follow the lawes of the GeÌ„tiles which are not so good Wherfore it is to bee wondred at why theues are among christians for theft put to death where after the lawe of Moyses they were not put to death ChrystiaÌ„s suffer adulterers to liue Sodomits and they which curse father and mother many other horrible sinners And they which accordinge to the most iust lawe of God were condemned to death are not put to death So wee neyther keepe the law of righteousnes geuen of God nor the law of mercy taught by Christ. Wherefore the lawe makers and Iudges do not geue heede vnto the aforesayd senteÌ„ce of Christ vnto the Scribes and Phariscis who sayd He which amoÌ„gst you is with out sinne let him cast the first stone at her What is he that dareth be so bolde as to say he is without sinne Yea and without a grieuous sinne when as the transgression of the commaundement of God is a greeuous sinne And who can say that hee neuer transgressed this commaundement of God Thou shalt loue thy neighbor as thy selfe Or the other coÌ„mauÌ„dement which is of greater force Thou shalt loue the Lord thy God with al thy hart c. Wherfore thou whatsoeuer thou art that iudgest thy brother vnto death thinkest thou that thou shalt escape the iudgemeÌ„t of God which peradueÌ„ture hast offended more greuously theÌ„ hath he whom thou iudgest How â—eeâ—â— thou a mote in thy brothers eye seest not a beame in thine owne eye Knowest than not that with what measure thou measurest the same shall be measured to you agayne Doth not the scripture say Unto me belongeth vengeance and I will render agayne sayth yâ— Lord How can any man say that these men can with charitie keepe these iudgementes of death Who is it that offendeth God and desireth of God iust iudgement for his offence He desireth nor iudgement but mercy If he desire mercy for him selfe why desireth he vengeance for his brother offending Howe therefore loueth he his brother as himselfe Or how doest thou shewe mercy vnto thy brother as thou art bound by the commaundement of Christ which seekest the greatest vengeance vpon him that thou canst inferr vnto him For death is the most terrible thing of all and a more grieuous vengeance then death can no man inferre Wherefore they which wil keep charitie ought to obserue the commaundements of Christ touching mercy and they which liue in the law of charitie ought to leaue the lawe of vengeance and iudgementes Ought we to beleue that Christ in his comming by grace abrogated the most iust law whiche he himselfe gaue vnto the Children of Israell by Moses his seruaunt and established the lawes of the Gentiles being not so iust to be obserued of his faythfull Doth not Daniell expounding the dreame of Nabuchodonozer the king coÌ„cerning the image whose head was of gold the brest and armes of siluer the belly thies of brasse the legges of iron one part of the feete was of iron and the other part of clay Nabuchodonozer saw that a stone was cut out of a mountaine wtout hands and strake the Image in his feete of iron and of clay brake them to peeces Then was the iron the clay the brasse the siluer and gold broken altogether and became like the chaffe of the sommer flower which is caryed away by the winde and there was no place found for them and the stone that smote the image became a great mountayne and filled the whole earth He applieth therfore 4. kingdomes vnto the 4. partes of the Image namely the kingdome of the Babilonians vnto the head of the gold The kingdome of the Medes and Persians vnto the brest and armes of siluer The kingdom of the Grecians vnto the belly and thighes or brasse But the fourth kingdome whiche is of the Romaynes he applyeth vnto the feet and legges of iron And Daniell addeth In the dayes of their kingdomes shall God rayse vp a kingdome which shall neuer be destroyed And hys kingdome shall not be deliuered vnto an other but it shal breake and destroy those kingdomes and it shal stand for euer according as thou sawest that the stone was cut out of the mountayne without handes and brake in peeces the clay and iron brasse siluer and golde Seeing therfore it is certain that this stone signifieth Christ whose kingdome is for euer it is also a thing most assured that he ought to raygne euery where and to breake in peeces the other kingdoms of the world Wherfore it terrestrial kinges and the terrestriall kingdom of the Iewes and their laws and iudgementes haue ceased by Christ the king calling the Iewes vnto the perfection of his gospel namely vnto Fayth and Charitie It is not to be doubted but that the kingdome of the Gentiles which is more imperfect their lawes ought to ceasse among the Gentiles departing froÌ„ their Gentillitie vnto the perfection of the Gospell of Iesus Christ. For there is no distinction betwene the Iewes and Gentiles being conuerted vnto the faith of Christ but all of them abiding in that eternall kingdome ought to be vnder one lawe of Charitie and of vertue Therefore they ought to haue mercy and to leaue the iudgments of death and the desire of vengeance Wherfore they which do make lawes marke not the

flesh of Christ and his bloud Whereupon the veritye himself said vnto his Disciples This is sayth he my flesh which is geuen for the life of the world and to speake yet more maruellously this is none other flesh theÌ„ that which was borne of the virgin Mary suffered vpon the crosse and rose out of the sepulchre See how far this chapter differeth from the first And in the chapter which beginneth Ego Berengarius c. This is the confession which Berengarius himselfe coÌ„fessed touching this Sacrament and his confession is of the church allowed I confesse sayth Berengarius that the bread and wine which is layd vpon the aultar after the consecration is not onely a Sacrament but also that it is the very body bloud of our Lord Iesus Christ And the same not onely sensually to be a Sacrament but also verely to be handled with the Priestes hands and to be broken and chewed with the teeth of faythfull men This confession doubtlesse is hereticall for why if the body of Christ be in the Sacrament as of the Church it is so determined it is there then MultiplicatiuÃ¨ and so indiuisibiliter wherfore not sensualiter And if it be there indiuisibiliter that is in such sort as it cannot be deuided or separated then can it not be touched felt broken nor with the teeth of men chewed The writers of this time and age do affirme that if by the negligence of the Priest the Sacrament be so negligeÌ„tly left that a Mouse or any other beast or vermine eate the same then they say that the Sacrament returneth agayne into the nature and substauÌ„ce of bread Wherby they must nedes confesse that a miracle is as wel wrought by the negligence of the Priest as first there was made by the consecration of the Priest in making the Sacrament For either by the eating of the Mouse the body of Christ is transubstantiated into the nature of bread which is a transubstantiatioÌ„ supernaturall Or els of nothing by creation is this bread produced And therfore either of these operations is miraculous to be maruelled at Now coÌ„sidering the disagreing opinions of the Doctors and for the absurdities which follow I beleue with Paule that the bread which we break is the participation of the body of Christ and as Christ sayth that the bread is made the body of Christ for a memorial and remembraunce of him And in such sort as Christ willed the same to be his body in the same maner sort do I beleue it to be his body But whether women may make the body of Christ minister vnto the people or whether that Priests be deuided froÌ„ the lay people for their knowledge preeminence sanctity of life or els by externall signes onely Also whether the signe of consure and other externall signes of holines in Priestes be signes of Antichrist and his charecters or els introduced taught by our Lord Iesus Christ consequently it remayneth next to speake of vnto the faythfull sort according to the proces of the holy Scripture first of the three kindes of the Priestes I remember that I haue read the first of them to be Aaronicall legall temporall The second to be eternall and regall according to the order of Melchisedech The third to be a Christian. The first of these ceased at the comming of Christ for that as S. Paule to the Hebrues sayth The Priesthood of Aaron was traÌ„slated to the Priesthood of the order of Melchisedech The legall sort of Priestes of Aaron were separate from the rest of the people by kinred office and inheritance By kinred for that the children of Aaron onely were Priestes By office for that it onely pertayned to them to offer sacrifice for the sinnes of the people and to instruct the people in the precepts and ceremonies of the law By inheritaunce because the Lord was their portioÌ„ of inheritauÌ„ce neither had they any other inheritaunce amongest theyr brethren but those thinges which were offered vnto the Lord as the first fruits parts of the sacrifices and vowes except places for their mansion houses for them and theirs as appeareth by the processe of Moyses law The Priesthood of Christ did much differre from this Priesthood as Paule doth witnes to the Hebrues chapter 1.8.9.10 First in kinred because that our Lord Sauiour Iesus Christ came of the stocke and tribe of Iuda of whiche tribe none had to do with the aultar and in which tribe nothing at all was spoken of the Priestes of Moses The second for that other were made Priestes without their othe taken but he by an othe by him which sayd The Lord swore and it shall not repent him Thou art a Priest for euer according to the order of Melchisedech Thirdly by durability for that many of theÌ„ were made Priests but during the terme of their liues but he for that he remaineth for euer hath an eternall Priesthood Wherfore he is able to saue vs for euer hauing by himself accesse vnto God which euer liueth to make intercession for vs. The law made also such men Priestes as had infirmities but Sermo that is the word which according to the law is the eternall sonne and perfect by an othe The Priesthood of Christ also did differ froÌ„ the Priesthood of Aaron and the law in the matter of the sacrifice in the place of sacrificing In the matter of the sacrifice because they did vse in theyr sacrifices straunge bodyes of the matter of their sacrifices and did shed strauÌ„ge bloud for the expiation of sinnes But he offering himself vnto God his father for vs shed his owne bloud for the remission of our sinnes In the place of sacrificing because that they did offer theyr sacrifice in the tabernacle or temple But Christ suffering death without the gates of the City offered himselfe vpon the aultar of the crosse to God his father there shed his precious bloud In his supping chamber also hee blessed the bread and coÌ„secrated the same for his body the wine which was in the cup he also coÌ„secrated for his bloud deliuering the same to his Apostles to be done for a commemoration and remembraunce of his incarnation passion Neither did Iesus enter into the saÌ„ctuary made with mans hands which be examples figures of true things but entred into heaueÌ„ it selfe that he might appeare before the maiesty of God for vs. Neither doth he offer himself ofteÌ„times as the chief priest in the sanctuary did euery yeare with straunge bloud for then should he often times haue suffered from the beginning but now once for all in the latter end of the world to destroy sinne by his peace offering hath he entred And euen as it is decreed that maÌ„ once shal dye and then commeth the iudgement so Christ hath bene once offered to take away the sinnes of many The second time he shall appeare without sinne to them

priest haddeÌ„ their part of sacrifices and the first bygeten beastes and other things as the lawe telleth And Lorde S. Paul thy seruant sayth that the order of the priesthode of Aaron ceased in Christes comming and the lawe of that priesthode For Christ was end of sacrifices yoffered vpoÌ„ the crosse to the father of heauen to bring man out of sinne and become himself a priest of Melchisedeks order For he was both king priest without beginning and end and both the priesthoode of Aaron and also the law of that priesthode ben ychaunged in the comming of Christ. And S. Paul sayth it is reproued for it broghâ— no man to perfection For bloude of gotes ne of other beastes ne might done away sinne for to that Christ shad his bloud A Lord Iesu wether thou ordenest an order of priests to offreÌ„ in the auter thy flesh and thy bloude to bringen men out of sinne and also out of peine And whether thou geue them alonelych a power to eat thy flesh and thy bloud and wether none other man may eate thy flesh and thy bloud with outen leue of priestes Lord we beleeuen that thy flesh is verey meate and thy bloude verey drinke and who eateth thy flesh and drinketh thy bloud dwelleth in thee and thou in him and who that eateth this bread shall liue without end But Lord thine disciples sayd this is an hard worde but thou answerest them and seidest When yee seeth mans soone stiuen vp there hee was rather the spirite is that maketh you liue the wordes that yche haue spoken to you ben spirite life Lord yblessed more thou be for in this worde thou teachest vs that hee that kepeth thy wordes and doth after them eateth thy fleshe and drinketh thy bloude and hath an euerlasting life in thee And for we shoulden haue minde of thys liuing thou gauest vs the sacrament of thy flesh and bloud in forme of bred and wine at thy supper before that thou shouldest suffer thy death and tooke bread in thine hand and saidest take ye this and eate it for it is my body and thou tookest wine and blessedest it and sayde thys is the bloud of a new and an euerlasting testament that shall be shed for many men in forgeuenes of sinnes as oft as ye haue done doo ye this in minde of me A Lord thou ne bede not thine disciples makeÌ„ this a sacrifice to bring men out of paines gif a priest offred thy body in the alter but thou bede them go and fullen all the folke in the name of the father the sonne and the holy ghost in forgeuenes of their sinnes and teache ye them to keepe those thynges that ych haue coÌ„manded you And Lord thine disciples ne ordeined not priests principallich to make thy body in sacrament but for to teach the people and good husbandmen that well gouern their housholds both wiues children their meiny they ordeind to be priests to teachen other men the law of Christ both in worde in dede they liuedein as true Christen men euery day they eaten Christes body and drinken his bloude to the sustenance of liuing of theyr soules and otherwhiles they tooken the sacrament of his body in forme of bread and wine in mind of our Lord Iesu Christ. But all this is turned vpse downe for now who so will liuen as thou taughtest he shal ben holden a foole And gif he speake thy teaching he shal ben holden an heretick accursed Lord yhaue no lâ—nger wonder hereof for so they seiden to thee wheÌ„ thou wer here some time And therefore wee moten take in pacience theyr wordes of blasphemy as thou didest thy selfe or els we weren to blame And truelych Lord I trowe that if thou were nowe in the world and taughtest as thou diddest some time thou shuldest ben done to death For thy teaching is damned for heresy of wise men of the world and then moten they nedes ben heretickes that teachen thy lore and all they also that trauelen to liue thereafter And therfore Lord gif it be thy wil helpe thine vnkunning lewde seruaunts that wolen by their power and their kunning helpe to destroy sinne Leue Lorde sithe thou madest woman in helpe of man in a more fraile degree then man is to be gouerned by mans reason What perfection of charity is in these priests and in men of religion that haue forsaken spoushod that thou ordeinedst in Paradise betwixt man and woman for perfection to forsaken traueile and liuen in ease by other mens traueile For they mow not do bodilich workes for defouling of their handes with whom they touchen thy precious body in the aulter Leue Lorde gif good men forsaken the company of woman nedes they moten haue the gouernaile of man then moteÌ„ they ben ycoupled with shrewes and therfore thy spoushode that thou madest in clennes from sinne it is nowe ychaunged into liking of the flesh And Lord this is a great mischiefe vnto thy people And young priestes and men of religion for defaulte of wiues maken many women horen and drawen through their euell ensample many other men to sinne and the ease that they liuen in and their welfare is a great cause of this mischiefe And Lord me thinketh that these ben quaint orders of religion and none of thy sect that wolen taken horen whilke God forfendes and forsaken wiues that God ne forfendeth not And forsaKen trauail that God commaunds and geuen their selfe to idlenes that is the mother of all noughtines And Lorde Mary thy blessed mother and Ioseph touched oftentimes thy body and wroughten with their honds and liueden in as much clennes of soule as our priestes done nowe and touched thy body and thou touchedest them in their soules And Lorde our hope is that thou goen not out of a poore mans soule that traueileth for his liuelode with his handes For Lord our beliefe is that thine house is mans soul that thou madest after thine owne likenes But Lord God men maketh nowe great stonen houses full of glasen windowes and clepeth thilke thine houses and Churches And they setten in these houses Mawmets of stockes and stones and to fore them they knelen priuilich apert and maken their prayers and all this they sayen is thy woorship and a great herieng to thee A Lorde thou forbiddest sometime to make suche Mawmetes and who that had yworshipped such had be woorthy to be deeade Lorde in the Gospell thou sayst that true heriers of God ne herieth him not in that hil beside Samarie ne in Hierusalem neyther but true heriers of God herieth him in spirite and in trueth And Lord God what herying is it to bilden thee a church of dead stones and robben thy quicke Churches of their body liche lyueloode Lord God what heryeng is it to cloth mawmets of stockes and of stones in siluer and in golde and

obserued Christ hath fulfilled the lawes morall of the old testament because that the morals and iudicials were ordained that one person should not do iniury to an other that euery man should haue paid him that is hys Now they that are in charity wil do no iniury to others neither do they take other mens goodes away from them Nay it seeketh not her owne things For charitie seeketh not the things that be her owne Wherfore much lesse by a stronger reason it ought not to seke for other mens goods And wheÌ„ as the iudicials morals were ordained Christ did not by the workes of the law iustifie the beleuers in him but by grace iustified them froÌ„ their sins And so did Christ fulfill that by grace that the lawe could not by iustice Paule to the Romaines declareth in a godly discourse and to the Galath likewise that none shall be iustified by the workes of the lawe but by grace in the faith of Iesu Christ. As for the morals ceremonies of the lawe as circumcision sacrifices for offence and for sinnes first fruites tenthes ã€ˆâ—Šã€‰ diuers sortes of washings the sprinkling of bloud the sprinkling of ashes abstaining from vnclean meats whych are ordeined for the sanctifying and clensing of the people froÌ„ sinne no nor yet the praiers of the priests neither the preachings of the prophets could clense a man from his sin For death raigned euen from Adam to Moises and sinne from Moises to Christ as Paule declareth to the Romaines in the 5. chapter But Christ willing to haue mercy and not sacrifice being a Priest for euer after the order of Melchisedech an high Priest of good things to come did neither by the bloud of goats or calues but by his owne bloud enter in once vnto the holy places when as euerlasting redemption was founde neither did Iesus enter into the holy places that were made wyth handes which are the examples of true thynges but into the very heauen that now he may appeare before the countenaunce of God for vs. Nor yet he did so that he should offer vp himselfe oftentimes as the high Byshop entred into the holy place euery yeere with straunge bloud for otherwise he must nedes haue suffred oftentimes sithens the beginning of the world but now in the latter end of the world hath he once appeared by his owne sacrifice for the destruction of sinne And like as it is decreed for men once to die and after that commeth iudgement euen so was Christ once offred vp to coÌ„sume away the sinnes of many The second time shall hee appeare without sinne to the saluation of such as looke for him For the law hauing a shadow of good things to come and not the very image or substaunce it selfe of the things can neuer by those sacrifices which they offer of one selfe same sort continually yere by yere make them perfect that come vnto her Otherwise men would leaue of offring because that those worshyps being once clensed should haue no more prâ—â—â—e of conscience for sinne afterwardes But in them is their remembrance made of sinnes euery yere For it is impossible that by the bloud of goats bulles sinnes should be taken away Wherfore he entring into the world doth say as for sacrifice and offring thou woldst not haue but a body hast thou framed vnto mee And sacrifices for sinne haue not pleased thee then said I behold I come In the head or principall part of the booke it is wrytten of me that I should do thy wil O God Wherfore he said before that sacrifices oblations and burnt offerings and that for sinne thou wouldest not haue neyther were those thyngs pleasaÌ„t to thee whych are offred according to the law then sayd I behold I come that I may do thy wil O God He taketh away the first that he may stablish that that folowed In whych will we are sanctified and made holy by the offering vp of the body of Iesus Christ ones And verely euery Priest is ready euery day ministring oftentimes offring the self same sacrifices which neuer can take away sinnes But this man offering one sacrifice for sinnes doth for euer and euer sit at Gods right haÌ„d looking for the rest to come till that hys enemies be placed to be his footestoole For with one offering hath hee for euer made perfect those that be sanctified By which thinges it plainly appeareth that Christ by one offring hath clensed hys from their sinnes who could not be clensed from the same by all the ceremonies of the law and so did fulfill that which the priesthoode of the law could not Wherfore onely the morals and iudicials he fulfilled by the lawe of charitie and by grace and the ceremonials by one offering vp of hys body in the aultar of the crosse And so it is plaine that Christ fulfilled the whole lawe Wherfore sithens that the holy things of the law were a shadowe of those things that were to come in the time of grace it were meete that all those thynges should vtterly cease amongest Christians which should either be against charity or the grace of Christ. Although in the time of the lawe they were lawfull and not vtterly contrary to it but were figures of perfections in Christes faith yet it were meete that they should cease at the comming of the perfection whych they did prefigurate as circumcision the eating of the paschal lambe and other ceremonial points of the law Wherupon also Paul to the Hebrues the 7. chapter sayeth thus If therfore the making vp of the perfection of all was by the Leuiticall priesthode for the people receiued the law vnder hym why was it necessary besides that an other Priest should rise vp after the order of Melchisedech not be called after the order of Aaronâ— For wheÌ„ the Priesthode is remoued it must needes be that the lawe also be remoued For he in whom these things are spokeÌ„ is of an other tribe of which none stoode present at the aulter Because it is manifest that our Lorde had hys offspring of Iuda in which tribe Moises spake nothing of the Priests And besides this it is manifest if according to the order of Melchisedech there doe rise vp an other Priest which was not made according to the law of the carnal commaundement but according to the power of the life that cannot be losed For thus he beareth witnes that thou art a priest for euer after the order of Melchisedech so that the coÌ„mandement that went before is disalowed for the weakenes vnprofitablenesse thereof For the lawe hath brought no body to perfection By which things it appeareth that Christ making an end of the priesthode of Aaron doth also make vp a full end of the law belonging to that Priesthode Wherupon I maruell that your learned men doe say that Christen folkes are bound to this small ceremonie of the paiment of tithes and care nothing at all

penaunce and paynes limited by the Canons be vnreasonable and vniust for the austerity and rigorousnes which they conteine more then are taxed by Gods law He also doth exemplify of the solemne and publicke deniall of penitentes to be receiued into orders according to the decree of the generall Councell Distinctione 50. cap Ex poenitentibus Also of the seuenfold penitence of a priest committing fornication according to the chapter Praes biter Distinct. 82. And farther sheweth an other example of the penitence of Priestes according to that chater Qui praes biterum c. Whereas the decretall of the generall Counsell sayth that such a one ought to remayne continuing his life in the warres and not to mary And how Innocentius 3. brought in a new founde confession whereby the Priestes do oppresse the simple lay men And that many other things they do compelling them to confesse themselues to blind and ignoraunt Priests in whom is nothing els then pride and couetousnes hauing suche in contempt as are learned and wise Also that the Decretall of Innocentius 3. touching the foresayd auricular or vocal confession was brought in and inuented to intricate intangle mens consciences with sinne to draw theÌ„ downe to hell And furthermore that such maner of confession destroyeth the Euangelicall libertye and doth let men to inquire after to retayn the wise counsell doctrine of such as be gods priests which know faithfully how to obserue his precepts and commaundements which would willingly teach the people the right way to heaueÌ„ For which abuse all Christen men and spicially all EnglishmeÌ„ ought to exciayne agaynst such wicked lawes As touching the Sacrament of order he sayth That al good christians are predestinate and be ordeined of God made true Priestes to offer Christ in themselues and to Christ themselues as also to teach and preach the Gospell to their neighbors as well in word as in exaÌ„ple of liuing But the worldly shauelings do more magnify the naked bare signes of priesthood inuented by sinfull men then the true perfect priesthood of God grounded by a true liuely sayth annexed with good works Also if it were needfull to haue such shauelinges God knoweth how can make when it pleaseth him priestes without mans working sinfull signes that is to say without either sacramentes or characters to be known discerned of the people by their vertuous life and example and by their true preaching of the law of God for so made he the first made priestes elders before the law of Moyses and so made he Moyses a priest before Aaron before the ceremonies of the law without mans operation at all And euen so hath God made al such as are predestinate to be his priestes But such as be true Christians receiue none such as Priestes but vnlesse they follow Christ and his apostles neither do they beleue that they make the sacrament of the auitar which they affirme to be Gods body when it pleaseth theÌ„ least happely God be not with them forasmuch as that they do this thing for couetousnes sake or els to brag of their owne power And therfore such as be simple men will worship that Sacrament in this doubtfulnes with a silent conditioÌ„ that is if it be made by Gods authority and to haue their deuotioÌ„ to the body of Christ in heauen Also that as such be elders if they be Gods priestes be Bishops Prelates and Curats of their Christian brethren whom they may lead to heaueÌ„ by the example of their holy conuersarioÌ„ and by preaching of the gospell although they make no sacrifice to that Antichrist of Rome for their confirmation neither be they dedicated to the world by secular diuine thinges and by consuming the liuinges of the poore as be those secular bishops prelates curates Also that although there were no pope according as the custome of the church is yet Christ which is the hed of his church doth ordeyne such a Pope as pleaseth him and that is whomsoeuer is most humble lowly and best doth the office of a true Priest although he be vnknown to the world And although ther were no such proud bishop aboue all the rest as the church doth vse yet all the priestes might well gouern the church by common asient as once they did before such wordly pride crept in amoÌ„gst the Bishops c. And admit that no such Priestes were according to the accustomed vse now of receiuing of order torsure by such a mytred Byshoppe and his tonsure yet Christ knoweth both how to make and chuse such as shall well please him both in conuersation of life sincere preaching of the Gospell in ministring to his people all necessary sacraments And euery holy man which is a minister of Christ although he be not shauen is a true Priest ordeined of God although no mitred Bishoppe euer lay his character vpon him So that the Pope and Prelates doe make more estimation of their Characters as tonsures crownes by them inuented then of the true and perfect priesthood ordeined of God whereas all those that are predostinate are true Priestes made of him As touching the authoritye of the keyes and censures no Christian man ought to esteeme Sathan whom men call the pope and his vniust ceÌ„sures more then the hissing of a serpeÌ„t or the blast of Lucifer Also that no man ought to trust or put confidence in the false indulgences of couetous Priestes which indulgences do draw away the hope which men ought to repose in God to a sort of sinful men and do robbe the poore of such almes as is geuen to them Such Priestes be manifest betrayers of Christ and of the whole Church and be Sathans own stuardes to beguyle christen soules by theyr hipocrisy and fayned pardons Also forasmuch as those prelates and clergy men liue so execrable a life contrary to the gospel of Christ and examples of his Apostles teach not truly the gospell but only lies and the traditions of sinfull wicked men It appereth most manifestly that they haue not the keyes of the kingdome of heauen but rather the keyes of hell And they may be right well assured that God neuer gaue vnto them authority to make establish so many ceremonies traditions which be contrary to the liberty of the Gospell and are blocks in christen mens wayes that they can neither know nor obserue the same his Gospel in liberty of coÌ„science and so attayne a ready way to heauen Also that al maner of religious men notwithstanding the chapter Religiosi touching the priuiledges in the Clementines may lawfully minister all sacrameÌ„ts to the that are worthy the same Forasmuch as the same is a worke of charity which onely the will and ordinance of the pope and his sautors in this case is to hinder and set Item if the Pope shall interdict this our realme that connot hurt vs but much

religion not by sworde but by argument and disputation that the Bishop of Rome could neuer yet to this day remooue the Thaborites and Citie of Prage from the communion of both the kindes nor coulde euer cause them to keepe the conditions which in the beginning of the Councell was enioyned their priests to obserue as testifieth Cochleus lib. 8. hist. Huss With whom also recordeth Antoninus who in 3 part hist. saith that the doctrine of the Bohemians which he termeth by the name of Zizania did take so deepe roote wyth them and grewe so fast that afterwarde neyther by fire nor sword it could be extinct An. 3. part hist. tit 22. cap. 10 Concerning the which Bohemians briefly in a generall summe to recapitulate their whole actes doings here is to be noted that they in their owne defence in the quarel of Iohn Hus and Hierome of Prage prouoked by their catholike aduersaries to warre fighting vnder Zisca their Captaine had eleuen battailes with the Popes side and euer went away victours Ex paral Abb. Vrsp. in Epitaphio Ioan. Zisc. Moreouer in the history of Peucer it is testified that pope Martin 5. sending for the B. of Wint. then Cardinal had leuied 3. maine armies intending to ouerrunne al the Bohemians one army of the Saxons vnder the prince Elector the seconde of the Francones vnder the Marques of Brandeburge the thirde of Renates Bauarians and Suechers vnder Octo archb of Treuers With these Sigismund also the Emperor and Cardinal Iulian the popes Legate who at last was slain in war and being spoiled of all his attire was left naked in the fielde ioyned al their force Who ioyning together 5. times sayth the story which 5. sondry battailes assailed and inuaded the Bohemians at euery which battail 5. times the sayd aduersaries stroken and daunted with a sodain feare ranne away out of the field leauing their tents w e all their implements and furniture behind them before any stroke was geuen Ex Casp. Peuc lib. 5. Whereby it may appeare the holy aungels of God to fight for them which embraced the syncere doctrine of Christes gospell Thus the Bohemians through the mighty protection of almighty God coÌ„tinued a long time inuincible during all that life of Zisca also of Procopius til at length through discord growing betwene them theyr captains Procopius Mainardus they were subdued vnto their enemies And heere by the way is not to be omitted the wicked and cruel facte of Mainardus who after the death of Procopius thinking to purge the realme of Boheme of those chiefe and principal soldiours which had bene long expert and trained vp in warres found meanes by a proclamation made as though he woulde warre against other countreis of their eunemies bordering about them craftily to traine all them which were disposed to take wages into certaine barnes or houels prepared for the same purpose and so shutting the dores vppon them the wicked dissembler set fire vpon them brent of them diuers thousands and so brought the rest by that meanes vnder subiection to the Emperor during his lyfe time which after that continued not long Ex Aene. Syl. The which soldiours if they had fought so much for the catholike liberties of the Pope and his churche as they had fought against him it is martyrs But they that kill with the sword sayeth Christ shall perish with the sword Notwithstanding the cruell deceit of Mainardus is worthy of all men to be detested During this businesse among the bishops beyonde the sea in the meane time our bishops here also in Englande were not vnoccupied Whether it be the nature of the countrey that so geueth or whether the great liuings and welthy promotions of the clergy do draw w e them a more insensible vnto wardnesse in Gods religion hard it is to say this is manifest to all them which will read and marke our stories from time to time that in Englande is more burning and slaying for Religion and for all other matters more bloudshed among vs then in any other lande or nation in Christendome besides After the burning of Rich. Houeden of Nicho. Canon and of Thom. Bagley priest aboue recorded pag. 666. Whom the bishops condemned to death An. 1431. not long after about the yere of our Lorde 1439. which was the 18. of the raign of king Henr 6. they had another poore man by the backe named Riche Wicke Priest mentioned both in Rob. Fabian and also in another olde english chronicle borowed of one Perminger What his opinions were they do not expresse This they recorde that this Rich wich first was degraded then burned at the tower hil for heresy Some do a arm that he before his death reuolted but that seemeth by his burning not to be Rex vicecomitibus London Midd. salutem Albeit Richard Wyche late clearke who heretofore long sithence heretically did hold teach publikely preache certaine heresies and erroneous opinions in many places within our realme of England And for the same many yeares nowe past being iudicially conuicted did before a iudge in that behalfe sufficient abiure all heresy generally and afterward as a dogge returning to his vomit did presume to maintain teach publikely preach his former errors and heresies so that hee was worthely adiudged a Relapse And againe being impeached for the same before the reuerend father in God Robert B of London his lawfull Ordinarie was called foorth to iudgement and being before him did iudicially confesse hys errors and heresies For the which cause the saide reuerende father vppon mature deliberation by hym the sayde Reuerende father first had with the aduise of the learned in the lawe his assistantes lawfully proceeding against the saide Richard did by his senteÌ„ce defintiue pronounce and adiudge him to bee a Relapse and did disgrade him from the order and dignitie of Priesthoode tooke from him all priestly ornaments and depriued him of all priestly function and Priuiledge according to iustice and last of all turned him ouer to the secular power as the manner is And afterwards you by our Princely commandement and warrant did according to the lawe of oure realme for his last punishment consume the body of the sayd Richard to ashes being a Relapse conuict and disgraded as a notorious traitour not only against God but also against vs and our crowne and dignity All which notwithstanding certaine our subiects as we haue ben sundry times enformed being pricked foreward with a Diabolical spirite practising of all likelihode not only sedition but also Idolatry within our Realme are not afraide publikely to affirme that the sayde Richard was altogether innocent of heretical prauity Nay rather they do moste shainefully with their vaine deuises and wickedly conceiued imaginatioÌ„s blase abroad that he was died a good iust and an holy man and that he doeth many myracles whereas in deede no suche myracles be done by him Which

remissioÌ„ where no earnest repentaunce is sene before to number remission by dayes yeares to dispense with thynges expressely in the word forbiddeÌ„ or to restrayne that which the word maketh free to deuide Religion into Religions to binde and burthen consciences with constitutions of men to excommunicate for worldly matters as for breakyng of parkes for not ringyng bels at the Byshops commyng for not bringyng litter for their horse for not paying their fees and reÌ„tes for withholding the church goods for holding on their princes side in princely cases for not going at the Popes commaundement for not agreeyng to the Popes electioÌ„ in an other princes Realme with other such thyngs mo more vayne then these c. Agayne although the Scripture geueth leaue and authoritie to the Byshop and Churche of Rome to minister Sacraments yet it geueth no authoritie to make Sacramentes much lesse to worshyp Sacraments And though their authoritie serueth to baptise meÌ„ yet it extendeth not to Christen bels neither haue they authoritie by any word of God to adde to the word of God or take from the same to set vp vnwritten verities vnder payne of damnation to make other articles of belief to institute straunge worship otherwise theÌ„ he hath prescribed which hath told vs how he would be worshipped c. The third abuse of the Popes iurisdiction standeth in this that as in spirituall iurisdiction they haue vehemeÌ„tly exceeded the bouÌ„des of Scripture so they haue impudeÌ„tly intermedled them selues in temporall iurisdictioÌ„ wherein they haue nothing to do In so much that they haue traÌ„slated the Empire they haue deposed Emperours Kyngs Princes rulers Senatours of Rome set vp other or the same agayne at their pleasure they haue proclaymed warres haue warred them selues And where as Emperours in auÌ„cient tyme haue dignified theÌ„ in titles haue enlarged theÌ„ with donations they receauyng their confirmation by the Emperours haue like ingratfull clients to such benefactors afterward stampte vpon their neckes haue made theÌ„ to hold their sâ—urrup some to hold the bridle of their horse haue caused them to seeke their confirmation at their hand yea haue bene Emperours theÌ„selues Sede vacante in discordia electionis and also haue bene Senators of the Citie Moreouer haue extorted into their owne handes the plenary fulnes of power iurisdiction of both the swordes especially since the tyme of Pope Hildebrand which Hildebrand deposing Henricus the iiij Emperour made him geue attendance at his Citie gate And after him Pope Bonifacius the viij shewed him selfe vnto the people on the first day like a Byshop with his keyes before him the next day in his robes Imperiall hauyng a naked sword borne before him like an Emperour an 1298. And for so much as this inordinate iurisdiction hath not onely bene vsed of theÌ„ but also to this day is mainteined in Rome let vs therefore now compare the vsage hereof to the old maner in tymes past meanyng the primitiue and first age of the Church of the Romaines Wherein the old Byshops of Rome in those dayes as they were then subiect to their Emperours so were other Byshops in like maner of other nations subiect euery one to his Kyng Prince acknowledgyng them for their Lordes were ordered by their authoritie obeyed their lawes and that not onely in causes ciuile but also in regiment Ecclesiasticall as appeareth Dist. 10. cap. 1. 2. Dist. 97. cap. De illicita Also 24. q. 3. So was Gregorius surnamed Magnus subiect to Maâ—â—itius and to Phocas although a wicked Emperour So also both Pope people of Rome tooke their lawes of the Emperours of Constantinople were submitted to theÌ„ not onely in the time of Honorius an huÌ„dreth yeares after Constantine the great but also in the tyme of Martianus an 1451. so further vnto the tyme of Iustinian of Carolus Magnus and also after the dayes of them In all which coÌ„tinuance of tyme it is manifest that the Emperiall law of Martiane did rule bynde in Rome both in the days of Iustinian an 150. yeres after til the tyme of the Empire beyng translated from Grece vnto FrauÌ„ce Whereby it may appeare false that the Citie of Rome was geueÌ„ by Constantine the first vnto the bishop of Rome to gouerne for that Pope ã€ˆâ—Šã€‰ the first writyng to the Emperour Honorius câ—â—â—eth in the same place Rome the Emperours Citie Dist. 97. cap. 1. And Lotharius also Emperour appointed Magistrates and lawes in Rome as is aboue mentioned Moreouer for further probation hereof that both the Byshop of Rome all other Ecclesiasticall persons were in former tyme and ought to be subiect to their Emperours and lawfull Magistrates in causes as well spirituall as ciuile by many euidences may appeare takeÌ„ out both of Gods law and mans law And first by Gods law we haue exaÌ„ple of godly kyng Dauid who numbred all the Priestes and Leuites disposed theÌ„ into xxiiij orders or courses appointyng theÌ„ coÌ„tinually to serue in the ministery euery one in his proper order turne as came about which institution of the Clergy also good king Ezechias afterward renued of whoÌ„ it is written he did that was right in the sight of the Lord accordyng to all things as his father Dauid had done before he tooke away the high groues and brake downe Images c. 4. Reg. 8. The sayd Ezechias also reduced the Priests Leuites into their orders prescribed by Dauid before to serue euery one in his office of ministratioÌ„ .2 Paralip 30.31 And this order froÌ„ Dauid still continued till the time of Zachary at the coÌ„myng of Christ our Lord beyng of Abias course which was the viij order of the Priestes appointed to serue in the tabernacle Luc. 1. To passe ouer other lighter offices translated from the Priestes to the Kyngs authoritie as coÌ„cernyng the orderyng of oblations in the Temple and reparations of the Lordes house kyng Salomon displaced Abiathar the high Priest by his kyngly power and placed Sadoch in his stede 3. Reg. cap. 6 Also dedicatyng the temple of the Lord with all the people blessed the whole congregation of Israell 3. Reg. 8. Iudas Machabeus also elected Priestes such as beyng without spot had a zeale to the law of the Lord to purge the Temple which the Idolatrous Gentiles had before prophaned 1. Machab. 4. Also kyng Alexander writyng to Ionathas appointed him chief Priest in his couÌ„trey 1. Mac. 10. Demetrius ordeined Simon Alchinus in the like office of Priesthood Iosaphat likewise as in the whole laÌ„d did set Iudges so also in Hierusalem he appointed Leuites Priestes and heades of families to haue the hearyng of causes and to minister Iudgement ouer the people 2 Paral. 19. By these many other is to be sene the Kynges Princes in the old tyme as well when Priestes were borne Priestes as wheÌ„ they were made by election had the dealyng also

violent shedding of bloud in any churchyard wherby the interdict taketh place the Clergy causeth a certain impositioÌ„ to be leuied of the parishioners there for the salary towards the restoring therof Although some of the parishioners be of an exempt iurisdictioÌ„ yea although he which shed the bloud be able to pay the whole taxe which they leuyed and more to 55. Item certaine Chaplaines affirme to haue certayn Apostolicall priuileges by vertue wherof they may appoint what Iudges they will yea and oftentimes of their own house so be iudges in their owne cause which is playne against the law wherby often times it happeneth that after great proces expenses had made in any great cause of inquest more often about reality then otherwise when they haue notice by the Proctors and Aduocates that they shall haue the foyle therin they reuoke forthwith those named Iudges and so the kings subiectes are damaged and can haue no iustice nor redresse at their handes 56. IteÌ„ if any temporall man call a Clerke before a secular iudge in a case of inheritance the ecclesiastical iudge procureth a stopp to be made therein attributing to themselues the cognitioÌ„ therof and so by adiourning remouing the lay man is constrayned to make satisfaction 57. Item the clergy chalengeth the cognition of such causes as maried Clerkes being marchauntes and artificers do commence when by law it doth appertaine to the temralty especially about the trade of Marchaundise 58. Item they oftentimes make interdictions in many of the kings townes and holdes and cause the diuine seruice to cease agaynst the priuiledges graunted by many of the high Bishops of Rome to our soueraigne Lord and maister the King 59. Item to and for the maintaynance keeping of theyr temporalties they appoynt Baylifs other officers who if they do offeÌ„d may not condignly be punished according to law and iustice 60. Item the Ecclesiasticall Iudges haue promoters belonging vnto them who wheÌ„ any man is excommunicated be it right or be it wrong they cause to be made that no man shall work or do anything for him that is excommunicate whereby the landes and vines are often times vnlooked to and vntilled to the no small preiudice of the king and his common people 61. Item the foresayd Promoters cause Citation to be made out by vertue wherof they call in one citatioÌ„ 20.30 40. persons to appeare for participating with such Interdicted persons taking of some 10. of other some 20. s. as much as they be able to make wherby the commoÌ„ people are much oppressed 62. Item the Ecclesiasticall Iudges cause all the Aduocates of their courtes to be sworne that none shall retayne them of their Counsell agaynst any of them without their licence whereby oftentimes the poore man quite leeseth his right and the Kinges cause is delayed Because hys Solliciters cannot freely retayne counsell without speciall licence 63. Item they will make Inuentories of theyr gooddes which dye intestate or without making of will And will haue the possession of theÌ„ir goods as wel moueable as vnmoueable in theyr owne hands to distribute to the hetres or to whom they list 64. Item the execution also of Testamentes they take to their own hands taking inuentories of dead mens goods and keeping and disposing them to the heires after their pleasure And haue officials properly deputed for the execution therof 65. Item they will not geue credite sometimes to testamentes made before witnesse vnlesse they be first by theyr owne Officials approued After he had thus spoken the prelats required to haue time to answere therunto wherupon was appoynted for the same the Friday next ensuing On the which day the Bishop Eduen Archbishop or Senon elect in the name of the whole clergy answered for them all before the king holding his Parliament as that day at Uicenas and thus he there proposided For somuch as the Lord Peter Cugner of late propounding against the Church of Fraunce took to his Theame that is written in the 22. of Mathew Render vnto Cesar that which is Cesars and vnto God that which is Gods by which words he sayd two points were to be noted First the reuerence and subiection of the Prelates that they ought to haue to the king their soueraigne Secondly the deuision of the temporall iurisdictioÌ„ from the spirituall The which first part he proued out of the first Epistle of Peter in the second Chapter where it is written Submit your selues vnto euery creature for the Lordes sake whether it be vnto the king as vnto the superior or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well The second poynt he proued by the wordes of our Sauiour Christ in the 22. Chap. of Luke where the Apostle sayth Lord behold here are 2. swords And he said vnto them it is enough signifying by the two swordes the two iurisdictions And in likewise out of the 17. of Math. where Christ would pay tribute for him and Peter Geuing hereby an example how that Ecclesiasticall persons were bound to pay and yeld to the temporall power the teÌ„poralities which also is proued in the 11. quest prim cap Si tributum cap magnum And further because this is proued by mans law where it is sayd 2. great gifts are bestowed Priesthood and Empire The priesthood to rule ouer matters diuine the Empire to beare domination ouer humaine matters wherby he coÌ„cluded that when these iurisdictions are distincted of God The one being geuen and limited to the church and the other to the temporalty That in no wise the Church ought to intermeddle or to haue any thing to do with the temporall iurisdiction For it is written in the 22. of the Prouerb You ought not to passe the old limits bounds which the forefathers haue set And well by the way be bringeth in this word olde auncient Because customes brought in to the contrary be of no force but rather are couÌ„ted abuses corruptions Neither can prescriptioÌ„ take place for that ius fisci is inprescriptible neither caÌ„ the king abrogate froÌ„ himselfe such law nor renouÌ„ce his right prouing the same by many chapters contained in the 10. Dift Wherefore seeing the king at what time he was crowned sware not onely not to alienate or infringe the lawes of his realme but also to call in such lawes as were alienated vsurped either by the Church or by any other the king was bound by his oath to reuoke the same abuses In especiall he did exhibite many articles in writing wherin as he sayd the Church did vsurpe vpon the iurisdictioÌ„ temporall To answere these premisses which conciling of the places vnder protestatioÌ„ whatsoeuer I say or shall say it is not to ground or make any finall iudgemeÌ„t or determinatioÌ„ herein but onely to informe the conscieÌ„ce of our soueraigne Lord the king and

the church with very good reason doth receiue And that to the great merite both of the geuer and offerer as it appeareth of Constantine and others In the which foresayd 1. cap. the reason of diuersity is well proued For that the Apostles did foresee that the Church should be among Gentiles and not onely to be in Iuda c. And further at the beginning Christ and his Apostles were wholy bent and geuen to our health saluation crudition litle sticking or standing vpoÌ„ the exercise of euery churches iurisdiction hauing regard to that which is written in the 6. chapter to the Corinthians All thinges are lawfull vnto men but all things are not expedient And likewise in the 8. chapter of Ecclesiastes it is read that euerye thing hath his time But now through the grace of God the whole people of the realme of Fraunce haue submitted themselues to the christian fayth worthely therefore the Church is occupyed about ministring of Iustice and punishing of vice For peace shal be the work of Iustice Esay the 33. chap. And in these iudgements this onely is to be considered that the life of man be reformed c. Thus you see how this our conclusion somewhat is confirmed by the Scriptures Now will I proue it by naturall law reason first after this maner He seemeth most fittest to play a good iudges part which followeth nerest God For properly God is the ruler and directer of al iudgements who sayth Prouerb capite octauo By me the law maker shall decree iustice and iust thinges But Ecclesiasticall persons follow next to God and be neerest him For that they be elected of God into a peculiar people Whereof it is sayd 1. Peter 2. you are a chosen generation a royall priesthood a holy nation and a peculiar people that you should shew the vertues of him that called you c. Ergo it is most fittest that persons Ecclesiasticall and churchmen should iudge of such matters Moreouer none doubteth but that the correction and punishment of sinne belongeth to ecclesiasticall persons wherfore wheÌ„ such things be not committed without sinne offence of the one party it is euident that the Church may haue cognition thereof Also who so hath power to iudge of the end hath also power to iudge of thinges ordeined to the end for the consideration of the thinges ordeined to the end riseth of the end When therefore the body is ordeined for the life and soule and teÌ„porall thinges for spirituall as to the end The Church which doth iudge of spirituall things may in like maner lawfully iudge of teÌ„porall things All which is sufficiently confirmed In extra c. Iudicijs Where it is sayd that the Accessarye followeth the nature of the principall which appeareth sufficiently by example For so much therfore as these two iurisdictions be compared to two lightes that is to say to the Sunne and to the Moone and all the whole clearenes and brightnesse of the Moon both in forme and vertue dependeth of the Sunne in the Sunne And that the brightnes of the Sunne is not of the Moone or in the Moone it is playne that spirituall iurisdiction which is compared to the Sunne hath it both in forme vertue the iurisdiction temporall and not contrary Many other like reasoÌ„s might be brought in But for that the time waxeth short I will omit them Thirdly I proue by the ciuill law Auth. Diffe Iud. Â¶ Si tamen ix col where it is sayd If a secular iudge be suspected let the Bishop of the Citty be ioyned vnto him But if he be negligent then let the whole iudgement be referred to the bishop In like sort Theodosius the Emperor enacted such a law that whosoeuer suter being plaintife in any kinde of matter whether at the beginning thereof or after contestation of law or when the matter came to confirmatioÌ„ or to senteÌ„ce If the plaintife had once chosen the court iurisdiction the holy sec there without all doubt though the defendant resisted and dissented the matter before the bishops other ecclesiastical Iudges should be determined and ended Which law afteward Carolus the great who was king of FrauÌ„ce confirmed in these words We will commaund that all our subiectes as well Romaines and Frenchmen as others vnder our dominion whatsoeuer be by law and custome henceforth bound and charged to keepe this for a perpetuall and prescript law That whosoeuer began or commenced a sute c. as is aboue mentioned c. 11. q. i. Quicunque c. 2. But that you may obiect and say that this law is abrogated as the glose seemeth there to touche But all will not serue For although this law is not redacted into the body of the law yet for al that it is not abrogated But surely it is a priuiledge honorably graunted to the whole vniuersall church which the Emperor cannot take away no more then any other liberty of the Church By the canoÌ„ law also this priuiledge is confirmed extra de iud c. timor Nouil and moreouer seemeth to be confirmed by the ciuill law C. de sacros Si eccl priuilegium although it be not expressely but generally named And so it is cleare by the ciuill law that such iurisdictiuÌ„ doth pertain to Ecclesiastical persoÌ„s By canon law in like maner in places infinit Dist. 22. cap. Omnes Patriarchae 2. quest 5. ca. Si quis praesbyter 11. quae 1. cap relatum 25. distinct cap. ecce Extra de iudicijs Nouit De competenti foro cap. licet With many other places infinite yea further the canon law so farre proceedeth that whosoeuer goeth about by custom to interrupt or hinder any hauing such iurisdiction encurreth sentence ipso facto of excommunicatioÌ„ as is proued cap. quoniam intelleximus de immunitate eccl li. sext Which is most playne by the notorious custome time out of mind in the dayes of the good christian Princes where to violate such custome it is playne sacriledge 11. quest 1. tit 1. c. 2. For by law custome winneth and gaineth iurisdiction especially to him that is Capax thereof yea and further custome time out of mind is amongst all persons in place of written confirmed law Now seing the church of FrauÌ„ce hath in common vsed with the temporalty to iudge decree both of actions personall and reall touching the Church it is playne that such custome winneth iurisdiction to it Ergo. c. But the Lord Peter auouched that the custome could not preuayle in this case because here lacked true dealing Besids the said law is called inprescriptible for that it is Ius fisci But this maketh nothing agaynst vs. For the Church of Fraunce rather chalengeth this law by custome then by prescription Which custom semeth rather to be brought in of the free will and election of the people frequeÌ„ting more the ecclesiasticall Consistories then the secular courts Besides this custome in that it hath bene oftentimes

the Church with such ample possessions 39. It is not necessary to saluation to beleue the church of Rome to be supreme head ouer all Churches 40. It is but folly to beleue the Popes pardons 41. All othes which be made for any coÌ„tract or ciuill bargayne betwixt man and man be vnlawfull 43. Benedict Fraunces Dominicke Bern with all such as haue bene patrons of priuate religion except they haue repented with such also as haue entred into the same be in a damnable state and so from the Pope to the lowest Noues they be all together heretickes Besides these Articles to the number of 45. condemned as is sayd by the Counsell of Constance Other articles also I finde diuersly collected or rather wrasted out of the bookes and writinges of Wickliffe some by William Wodford some by Walden by Frier Tyssington other whom they in theyr bookes haue impugned rather theÌ„ coÌ„futed In the number of whom William Wodford especially findeth out these Articles and writeth agaynst the same to the number of 18. as here vnder follow 1. The bread remayneth in his owne substaunce after the consecration therof vpon the aultar and ceaseth not to be bread still 2. As Iohn was figuratiuely Helias and not personally so the bread figuratiuely is the body of Christ and not naturally And that without all doubt this is a figuratiue speach to say this is my body as to say This Iohn is â—elias 3. In the Decree Ergo Berengarius the Courte of Rome hath determined that the Sacrament of the holy Eucharist is naturaly true bread 4. They which do affirme that the infantes of the faythful departing without the Sacrament of baptisme are not to be saued be presumptuous and fooles in so affirming 5. The administration of the Sacrament of confirmatioÌ„ is not onely reserued to the Bishops 6. In the time of S. Paule onely two orders of Clerkes did suffice in the Church Priests and Deacons Neither was there in the time of the Apostles any destinction of Popes Patriarches and Archbishops and Bishops but these the Emperors pride did finde it out 7. Such as in times past either for couetousnes of temporall lucre or of hope of mutuall succour by kindred or for cause to excuse their lust although they dispayred of issue were maryed were coupled together not by true Matrimony 8. The causes of diuorcement either for spirituall consanguinity or for affinity be not fouÌ„ded in Scripture but are onely ordinaunces of men 9 These words I will take thee to wife are rather to be taken in conâ—ract of matrimony then these wordes I doe take thee to wife And the contract with any party by the words of the future tence ought not to be frustrate for the contract with any party afterward made by the words of the present time 10. There be 12. disciples of Antechrist Popes Cardinals Patriarches Archbishops Bishops Archdeacons Officials Deanes Monkes Chanons Friers and Pardoners 11. In the booke of Numbers the 18. chapter in Ezechiell 44. chapter it is commaunded simply that neither the Priestes of Aaron nor the Leuites should haue any part of inheritance with other tribes but should liue meerly of tithes and oblations 12. There is no greater hereticke or Antechrist then that Clerke which teacheth that it is lawfull for Priestes and Leuites of the law of grace to be indued with temporall possessions And if there be any heretickes Apostates or blasphemers these Clerkes be such 13. It is not onely lawfull for the Lords temporal to take away goods of fortune from the Churchmen sinning vsually but also are bounde so to doe vnder payne of eternall damnation 14. He that is the more humble and more seruiceable to the Church and more enamoured with the loue of Christ he is in the church militant the greater and the more nearest Vicar of Christ. 15. If corporall vnction or aneling were a Sacrament as now it is fayned to be Christ and his Apostles would not haue left the ordinaunce thereof vntouched 16. Vnto the true dominion secular is required vertuous life of him that ruleth 17. All thinges that happen doe come absolutely of necessity 18. Whatsoeuer the Pope or his Cardinalles can deduce clearely out of the Scripture that only is to be beleued or to be done at their monitioÌ„ whatsoeuer otherwise they do commaund is to be condemned as hereticall Besides this W. Woodford afore mentioued diuers other there were which wrote agaynst these articles of Wicliffe aforesay maynteyning the Popes part as seemeth for flatterye rather then following any iust cause so to doe or shewing forth any reason or learning in disprouing the same Notwithstanding on the contrary part some there were againe both learned and godly which taking the part of Wickliffe without all flattery defended the most of the sayd articles openly in scholes and other places as appereth by the works of Iohn Hus who in his publicke determinations in the vniuersity of Prage stoode in defence of the same agaynst all his aduersaryes As partly is here to be seene in these tractations vnder folowing Â¶ THE PVBLICK DEFENCE of certayne Articles of Iohn Wickliffe in the first Act before the whole Vniuersity of Prage in Charles Colledge Â¶ The determination of I. Hus vpon the xiiij Article of Wickliffe as touching the preaching and hearing of the word of God made in the yeare of our Lord. 1412. FOr so much as to condemne the trueth wittingly or without reasonable examination doth tende to greate daunger of saluation as the Lord sayth Luke the sixt doe ye not condemne and ye shall not be condemned Therefore to auoyd this great dauÌ„ger the Vniuersity of Prage and the whole communalty there of the Rector Masters Doctors Bachelers and Studentes in theyr generall assembly not agreeing to the condemnation pronounced by the Doctors in theyr councell house requireth of the sayde Doctors a reasonable proofe of theyr condemnation and that they should by scripture authority or infallible reasoÌ„ proue the falsehead of euery those fiue and forty Articles The which being once done the sayd Vniuersity will agree to the sayd condemnation as iust For the Vniuersity doth well know that as Augustine sayth in the end of his second booke of Christian doctrine That what so euer a man doth learne besides the holy scriptures if it be hurtfull there it is condemned If it be profitable there it is founde And when a man hath founde all thinges therein which he hath profitably learned els where he shall much more aboundantly finde those thinges which are found in no place els but are learned in the maruelous deapth and maruellous profoundnesse of those most sacred Scriptures onely Thus writeth Augustine And Gregory in his three twenty booke of Moralles sayth thus God in the holye scripture hath comprehended whatsoeuer thing may happen vnto any man and in the same hath by the examples of those which are gone afore taught them which are to come how to

thee and being sold was it not in thine own power why hast thou conceiued this thing in thine hart Thou hast not lyed vnto meÌ„ but vnto God And wheÌ„ Ananias heard these wordes he fell downe and gaue vp the ghost great feare came on all them that heard these things And the young meÌ„ rose vp and tooke him vp and caried him out and buried him And it came to passe about the space of iij. houres after that his wyfe came in being ignorant of that whych was done And Peter sayd vnto her Tel me womaÌ„ sold ye the land for so much And she sayd yea for so much But Peter saye vnto her why haue ye agreed together to teÌ„pt the spirit of the Lord Behold the feete of them which buried thy husbande are at the doore and shall cary thee out And straight way she fel downe before his feete and gaue vp the ghost and the yong men entring in found her dead and they caried her out and buried her by her husbaÌ„d And great feare came on all the church all those which heard these thinges It is meruaile that any man that is wise wyll say that by this processe Peter slue Ananias or hys wife For it was not his act but the act of God who made a wedding to his sonne sent his seruant to cal them that were bidden vnto the wedding and they would not come The king then sent forth his seruantes to the outcorners of the hie wayes to gather all that they could find both good and euill And so they did And the maryage was full furnished with gestes Then came in also the king to view and see them sitting Among whom he perceaued there one sitting hauing not a wedding garment and sayth vnto him frend how camest thou hither And he being dumme had not a worde to speake Then said the king to the seruitures take and binde him hand and foote and cast him into the outward darcknes there shall be weeping and gnashinge of teeth Many there be called but few chosen c. It is manifest that this wedding garment is charitie without which because Ananias entred into the maryage of Christ he was geuen to death that by one many might be informed to learne vnderstand that they which haue fayth not charitie although they appeare to men to haue yet it can not be priuy to the spirite of God that they doe fayne Such there is no doubt but they shal be excluded froÌ„ the mariage of christ as we see this here exemplified in the death of Ananias his wife by the hand of God not by the hand of Peter And how should Peter theÌ„ haue iudged Ananias albeit he had iudged him worthy of death by the rigour of the old law For why by the law he had not bene guilty of death for that part which they fraudulently dissemblingly did reserue to themselues Yea and if they had stolne as much from an other man which was greater neither yeâ— for hys lie committed he had not therfore by the law of iustice bene found gilty of death Wherefore if he did not condeÌ„ne hym by the law of iustice it appeared that he codeÌ„ned him by the law of grace and mercy whiche he learned of Christ. And so consequently it followeth much more apparent that Peter could not put him to death Furthermore to say that Peter put him to death by the meere motion of his own will and not by authoritie of the old law nor by the new it were derogatory and slaunderous to the good fame and name of Peter But if Peter did kill hym why then doth the Byshop of Rome which pretendeth to be successor of Peter excuse himselfe and his priestes from the iudgement of death agaynst heretiques and other offeÌ„ders although they themselues be conseÌ„ting to such iudgements done by lay men For that which was done of Peter without offence may reasonably excuse him and his felow Priestes from the spot of crime Actes 5. It is manyfest that there was another which did more greeuously offend theÌ„ Ananias and that Peter rebuked him with more sharpe words but yet he commanded him not so to he put to death For Simon Magus also remayning at Samaria after that he beleued and was baptised he ioyned himselfe with Phillip And when he sawe that the holye spirite was geuen by the Apostles laying theyr handes vpon meÌ„ he offred theÌ„ mony saying geue vnto me this power that vpon whome soeuer I shall lay my hand he shall receaue the holy Ghost To whom Peter answered Destroyed be thou and thy money together And for that thou supposest the gifte of GOD to be bought with money thou shalt haue neyther part nor fellowshippe in this doctrine Thy hart is not pure before god therefore repeÌ„t thee of thy wiâ—kednesse and pray vnto God that this wicked thought of thy hart may be forgeuen thee for I perceiue thou art eueÌ„ in the bitter gall of wickednes and bande of iniquitie Beholde here the greuous offence of Symon Peters hard sharp rebuking of him and yet therupon he was not put to death Whereby it appeareth that the death of Anamas aforesaid proceeded of God and not of Peter Of all these things it is to be gathered seing the iudgements of death are not grounded vpon the expresse and playn scriptures but onely vnder the shadow of the olde law that they are not to be obserued of Christians because they are coÌ„trarye to charity Ergo the bishop of Rome approuing such iudgements alloweth those that are contrary to the law doctrine of Christ as before is sayd of warres where hee approueth iustifieth that which is coÌ„trary to charity The order of Priesthood albeit it doth iustifie the iudgemeÌ„ts to death of the laity whereby offenders are condeÌ„ned to die yet are they themselues forbidden to put in execution the same iudgementes The priestes of the old law being vnperfect wheÌ„ Pylate said vnto theÌ„ concerning Christ whoÌ„ they had accused worthy death take him vnto you and according to your law iudge him answered that it was not lawful for them to put to death any man Wherby it appeareth that our priests being much more perfect may not lawfully geue iudgemeÌ„t of death against any offenders yet notwithstanding they claime vnto theÌ„ the power iudicial vpon offeÌ„ders Because say they it belongeth vnto them to know the offences by the auricular confession of the offenders and to iudge vpoÌ„ the same being knowne aud to ioyne diuers penances vnto the parties offending according to the quantitie of their offences coÌ„mitted to that the sinner may make satisfactioÌ„ say they vnto God for the offences which he neuer committed And to coÌ„firme vnto theÌ„ this iudicial power they alleage the scriptures in many places wrasting it to serue their purpose First they saye that the Bishop of Rome who is the chief priest and iudge among them hath ful power authority to

thus as if he had beâ—e wroth he sayd to one of his clerkes Fetch hether quickly the certification that came to me â—roÌ„ Shrewsbury vnder the ã€ˆâ—Šã€‰ seale witnessing the errors and heresyes which this Losel hath venunously sowne there Then hastely the clarke tooke out and layde forth on a cupbord diuers rolles and writinges among which there was a litle one which the clarke deliuered to the Archbyshop And by and by the Archbishop read this roll conteyning this sentence The third sonday after Easter the yeare of our Lorde 1407. William Thorpe came vnto the towne of Shrewsbury and thorow leaue graunted vnto him to preache He sayd openly in S. Chaddes church in his sermon that the sacrament of the aulter after the consecration was materiall bread And that images should in no wise be worshipped And that meÌ„ should not go on pilgrimages And that priestes haue no title to tithes And that it is not lawful for to sweare in any wise Â¶ And when the Archbishop had red thus this roll he rolled it vp agayne and sayd to me Is this wholesome learning to be among the people â˜ž And I sayd to him Sir I am both ashamed on theyr behalf and right sorowful for them that haue certified you these thinges thus vntruelye for I preached neuer nor taught thus priuily nor apertly Â¶ And the Archbishop sayd to me I will geue credence to these worshipfull men which haue written to me and witnessed vnder theyr scales there amoÌ„g them Though now thou denyest this weenest thou that I will geue credence to thee Thou Losell hast troubled the worshipfull communalty of Shrewsbury so that the Balifes and comminalty of that towne haue writteÌ„ to me praying me that am Archbishop of Cant. primate and Chancellor of England that I will vouchsafe to graunt them that if thou shalt be made as thou art worthy to suffer open iouresse for thine heresies that thou may haue thy iouresse openlye there among them So that all they whome thou and suche other Losels haue there peruerted may thorow feare of thy deed be reconciled agayne to the vnity of holy Church And also they that stand in true fayth of holy Church may thorow thy deed be more established therein And as if this asking well pleased yâ— Archbishop he sayd By my thrift this harty prayer and feruent request shall be thought on But certaynely nother yâ— prayer of the men of Shrewsbury nor the manassing of the Archbishoppe made me any thing afrayd But in rehearsing of this malice and in the hearing of it my hart greatly reioysed yet doth I thank God for the grace that I then thought and yâ—t think shall come to all the Church of God here thorow by the speciall mercifull doing of the Lord. And as hauing no dread of the malice of tyrantes by trusting stedfastly in the helpe of the Lord with full purpose for to knowledge the sothfastnes and to stand therby after my cunning and power I said to the Archbishop Sir if the truth of Gods word might now be accepted as it should be I doubt not to proue by likely euidence that they that are famed to be out of the fayth of holy Church in Shrewsbury in other places also are in the true fayth of holy Church For as theyr wordes found and theyr workes shew to mans iudgement dreading and louing faythfully God theyr will their desire ther loue theyr busines are most set to dread to offend God to loue for to please him in true faythfull keeping of his coÌ„mauÌ„dementes And agayne they that are sayd to be in the faith of holy Church in Shrewsbury in other places by open euidence of their proud enuious malicious couetous lecherous and other foule words workes neither know nor haue wil to know nor to occupy their wits truely and effectuously in the right fayth of holy Church Wherefore all these nor none that folow theyr maners shall any time come verely in the fayth of holy church except they inforce them more truely to come in the way which now they despise For these men and women that are now called faithfull and holden iust nother know nor will exercise theÌ„selfe to know of faythfulnes one commaundement of God And thus full many men and womeÌ„ now and specially meÌ„ that are named to be principall lims of holy church styree God to great wrath deserue his curse for that they call or hold them iust meÌ„ which are full vniust as their vicious wordes their great customable swearing and theyr slaunderous and shamefull works shew openly and witnes And therfore such vicious men vniust in theyr own confusion call them vniust men womeÌ„ which after their power and cunning busy themselues to liue iustly after the coÌ„maundement of God And where sir ye say that I haue distroubled the coÌ„minalty of Shrewsbury many other men and women with my teaching If it this be it is not to be wondred of wise men since all the communalty of that City of Ierusalem was distroubled of Christes own person that was very God and man and most prudent preacher that euer was or shal be And also all the Sinagoge of Nazareth was moued agaynst Christ so fulfilled with ire towards him for his preaching that the men of the Sinagoge rose vp and cast Christ out of theyr City led him vp to the top of a mouÌ„tayn for to cast him down there headling Also accordingly hereto the Lord witnesseth by Moises that he shall put dissention betwixt his people and the people that coÌ„trarieth and pursueth his people Who sir is he that shall preach the truth of Gods word to the vnfaith full people and shall set the sothfastnes of the Gospell and the prophecy of God almighty to be fulfilled Â¶ And the Archbishop sayd to me It foloweth of these thy wordes that thou and such other thinkest that ye do right well for to preach and teach as ye do without authority of any Bishop For ye presume that the Lord hath choseÌ„ you onely for to preach as faythful disciples and speciall folowers of Christ. â˜ž And I sayd Syr by authority of Gods law and also of Sayntes and Doctors I am learned to deme that it is euery Priestes office and duty for to preach busilye freely truely the word of God For no doubt euery Priest should purpose first in his soule couer to take the order of priesthood chiefly for to make knowne to the people the word of God after his cunning and power approuing his words euey to be true by his vertuous works and for this intent we suppose that Bishops other Prelates of holy church should chiefly take and vse their prelacye and for the same cause Bishops should geue to Priestes their orders For Bishops should accept no man to Priesthood except that he had good wil and fâ—â—l purpose were wel disposed and wel learned to preach

Wherfore sir by the bidding of Christ by the example of his most holy liuing also by the witnessing of his holy Apostles and Prophets we are bounde vnder full great payn to exercise vs after our cunning and power as euery Priest is likewise charged of God to fulfil duely the office of priesthood We presume not here of ourselues for to be estemed neither in our owne reputatioÌ„ nor in none other maÌ„s faythful disciples special folowers of Christ. But sir as I sayde to you before we deeme this by authority chiefly of Gods word that it is the chief duety of euery priest to busy theÌ„ faythfully to make the law of God knowne to his people so to commune the coÌ„mauÌ„dement of God charitably how that we may best where wheÌ„ and to whom that euer we may is our very duety And for the will busines that we owe of due debt to do iustly our office through the styrring and speciall helpe as we trust of God hoping stedfastly in his mercy we desire to be the fayth full disciples of Christ and we pray this gracious Lord or his holy name that he make vs able to please him with deuout prayers charitably Priestly works that we may obtaine of him to folow him thankefully Â¶ And the Archbishop sayd to me Lâ—ud losell whereto makest thou such vayne reasons to me Asuâ—â—h not Saynt Paule how shoulde Priestes preache except they be sent But I sent thee neuer to preache For thy venemous doctrine is so knowne throughout England that no Bishop will admitte thee to preache by witnessing of theyr letters Why theÌ„ lewd Idiot willest thou presume to preach since thou art not sent nor licensed of thy soueraigne to preache Sayth not S. Paul that subiects ough to obey theyr soueraignes and not onely good vertuous but also tiraunts that are vicious â˜ž And I sayd to the Archbishop Sir as touching your leâ—ter of licence or other Bishops which ye say we shoulde haue to witnes that we were able to be sent for to preache We know wel that neither you sir nor any other bishop of this land wil grauÌ„t to vs any such letters of licence but if we should oblige vs to you and to other bishops by vnlefull othes for to passe not the bondes and termes which ye sir or other bishops will limit to vs. And since in this matter your termes be some to large some to strait we dare not oblige vs thus to bee bounden to you for to keepe the termes which you will limit to vs as you do to Friers such other Preachers And therefore though we haue not your letter sir nor letters of any other bishops writreÌ„ with inke vpon parchmeÌ„t we dare not therfore leaue the office of preaching to which preaching all Priests after their cunning and power are bouÌ„d by diuers testimonies of Gods law and great Doctors without any mention making of Bishops letters For as mikle as we haue taken vpon vs the office of Priesthood though we are vnworthy thereto we come and purpose to fulfill it with the helpe of God by authority of his own law and by witnesse of great doctors and Sayntes accordingly hereto trusting stedfastly in the mercy of God For that he commauÌ„deth vs to do the office of Priesthood he will be our sufficient letters and witnes if we by example of his holy liuing and teaching specially occupy vs faythfully to do our office iustly yea that people to whom we preach be they faythfull or vnfaythfull shall be our letters that is our witnesse bearers for the truth where it is sowne may not be vnwitnessed For all that are conuerted saued by learning of Gods word by working thereafter are witnes bearers that the trueth and sothfastnesse which they heard and did after is cause of theyr saluation And agayne all vnfaythfull men and women which heard the truth told out to them and would not do therafter also all they that might haue heard the truth would not hear it because that they would not do therafter All these shall beare witnes agaynst themselues the truth which they woulde not heare or els heard it despised to do therafter through theyr vnfaythfulnes is shal be cause of theyr damnation Therfore sir since this aforesayd witnessing of God and of diuers Sayntes and Doctors of al the people good euill suffiseth to al true preachers we thinke that we doe not the office of Priesthood if that we leaue our preaching because that we haue not or may not haue duely Bishops letters to witnesse that we are sent of them to preach This sentence approueth Saint Paul where he speaketh of himselfe of faithfull Apostles and disciples saying thus We need no letters of commendatioÌ„ as some preachers do which preach for couetousnesse of temporall goods and for mens praysing And where ye say Syr that Paule biddeth subiectes obey theyr soueraignes that is soth and may not be denied But there is two maner of soueraignes vertuous soueraignes and vicious tyrauntes Therfore to these last soueraignes neither meÌ„ nor womeÌ„ that be subiect owe to obey in two maners To vertuous soueraignes charitable subiectes owe to obey wilfully and gladly in hearing of their good counsel in coÌ„senting to their charitable biddinges and in working after their fruitfull workes This sentence Paul approueth where he sayth to subiectes Be ye mindefull of your soueraignes that speake to you the word of God follow you the fayth of theÌ„ whose coÌ„uersation you know to be vertuous For as Paul sayth after these soueraignes to whom subiectes owe to obey in following of the maners worke besely in holy studying how they may withstand and destroy vices first in theÌ„selues and after in all their subiectes and how they may best plaÌ„t in them vertues Also these soueraignes make deuout and ferueÌ„t prayers for to purchase grace of God that they and their subiects may ouer all thing dread to offend hym and to loue for to please him Also these soueraignste whoÌ„ Paul biddeth vs obey as it is said before liue so vertuously that all they that will liue well may take of them good example to know to keep the coÌ„maundements of God But in this foresayd wise subiectes ought not to obey nor to be obedient to tyrantes while they are vitious tyrants since their will their counsell their biddinges and theyr workes are so vicious that they ought to be hated lefte And though such tyrantes be maisterfull and cruel in boasâ—ing and manasing in oppressions diuers punishinges S. Peter biddeth the seruauntes of such tyrauntes to obey meekely such tyrantes sufferinges paciently their malitious cruelnes But Peter counselleth not any seruaunt or subiect to obey to any Lord or Prince or soueraign in any thing that is not pleasing to God Â¶ And the Archbishop sayd vnto me If a soueraigne byd his subiect do that thing that is

spread abrode in holy church now adayes among priestes we shul wel wit that they come not all to the folde of Christ by Christes clepping for to profite but by other wayes to get them worldly welth and this is the cause of lesing of soules that Christ bought so deare and of many errours among the people and therefore it is iwrit in the booke of mourning where the prophet speaketh thus to God Tre 1. The enemy hath put his hand to all things desyrable to him for he hath let lawles folke enter into the sanctuary of the which thou hadst commaunded that they should not enter into the church This enemy is Sathanas as his name sowneth that hath put his hande to all that him liketh What sinne I pray you will the fiend haue sow on men that nis now yvsed In what plentie is now pride enuy wrath and couetise Whan were they so great as they be now and so of all other sinnes And why trowest thou But for there be a lawles people entred into thy sanctuarie that neither keepe in hemselfe the law of God ne konne teachen other And to euery such saith God by the prophet Ose 4. For that thou hast put away cunning I shall put thee away that thou shal vse no priesthoode to me Lo that God expresly heere in holy writte forbiddeth men to take the state of pristhoode on them but they haue cunning that needeth them Thou than that canst neither rule thy selfe ne other after the lawe of God beware how thou wilt answer to God at his dreadfull dome when he shall say to thee that which I tooke to my theame Yeld the reckening of thy baily how thou hast entred The second question that euery curate and prelate of holye Chirch shall aunswer to is this How hast thou ruled That is to say the soules of thy suggets and the goods of poore men Geue now thine acounte First how thou hast gouerned gods folke that were take thee to keepe Whether art thou an herde or an hired man that doost all for loue of bodelich hi e As a father or as a Wolfe that eaten his sheepe and keepeth them nought Say whome thou hast turned from his cursed liuing by thy deuout preaching Whome hast thou taught the law of God that was earst vncunning Ther shal ben heard a greuous accusing of fatherles children and a hard aledging that priests haue liueden by their wages and not done away their sins Yelde also rekoning how thou hast ruled and spended the goodes of poore men Harke what S. Bernard saith Dreade clarkes dreade the ministers of the Church the which ben in the place of saintes that they do so wickedly nought holding them apayd with such wages that were sufficient to them That ouerplus that needy men shuld be sustained by they be not ashamed to wast in the house of their pride and leachery and withholden to themselfe wickedly and cursedly that which should be the lifeloode of poore men With double wickednes truly they sinne First for they reeuen other mens goods and faith they misuse holy things in their vanities and in their filthes Euery such Bayly therefore beware for anone to the last far thing he shall recken with Christ. Trowest thou not then that thou ne shalt be disalowed of God of that thou hast mispended in in feeding of fat Palfreys of hounds of Haukes and if it so be that is worst of all on lecherous women Heare what is sayd of suche They had led their dayes in wealths And in a poynt they bene gone down into hell Think therefore I rede thee that thou shalt yelde reckening of thy bayly The third question that this baily shal aunswer to is this How hast thou lyued What light of holynes hast thou shewed in thy liuing to the people or what mirrour hast thou ben of holynes to them Geue now thy reconing how thou hast liued as a priest or as a leude man as a man or as a beast That is to wonder truelye how the lyfe of priestes is chaunged They be clothen as knights they speaken as vnhonestly as carels other of wynnyng as Marchaunts They riden as princes and al that is thus spended is of the goodes of poore men and of Christs heretage Therfore saith an holy doctor The clay of Egypt was tough and stinking and medled with bloud The slates were harde to bee vndoe for they were baked with fire of couetise and with the light of lust In this trauayleth riche men in this they wake a wayting poore men In these trauaileth prelates that ben to much blent with to much shining of riches that make them houses lyke churches in greatnes that with diuers pointries coloren their chambers that with diuers clothinges of colours make images gay but the poore maÌ„ for default of clothes beggeth and with an empty wombe cryeth at the doore And if I shall the foth say saith this doctor oft tyme poore men be robbed for to clothe the trees and stones Of such speaketh the Prophet Howe art thou here or as who art thou Here thou art occupying the place of Peter and of Poule or of Thomas or of Martine But how as Iudas among the Apostles as Symon Magus among the disciples as a candle now queinte that stincheth all the house in steede of a light lanterne as a smoke that blindeth mens eyen in place of cleane fire If thou contrarye thus the forme of liuing that Christ and his disciples left to priests Lo what saith the prophet Ieremye They haue entred and they haue had and nought ben obedient They hauen with false title or with their false and corrupt intention had poore mens goodes to their misusing and they haue not bee obedient to the lawe of God in their owen liuing Therefore it is writ that the hardest dome shall fall on such An hard dome for they haue misentred An harder dome for they haue misruled And the hardest dome for they haue so cursedlie liued Thinke therefore I rede how thou wilte giue reckning of thy bayly The second Bayliff that accounteth at this dome for himselfe and also for other is he that keping hath of any communite as kings princes Maiers and Shireues and iustices And these shull also answer to the same three questions The first question how hast thou hentred that is to say into thine office Other for help of the people to destroy falshed and forthren treuth other for desire of winning or worldly worship If thou take such an office more for thine owne worldly profite than for helpe of the comunite thou art a tirant as the pholosopher seith For it is to feare least there bene too many that desiren suche states that they may the rather oppresse thilke that they hateth and take giftes to spare to punish thilke that hauen trespassed and so maketh them parteners of their sinnes And many such when they ben so high they reck nought that they beeth

it giueth to the church Peter not the cause of Ananias death Actes 3. Ioh. 1â— Like a pulled Heâ—â—e Math. 16. The Popes vsurped power falâ—â— founded vpon scriptures Dist. 9. â—â— Iâ—a Demâ—nus â—â—cter The place of Christ geâ—â—ng the keyes to Peter Mat. 16 â—â—tly expounded Math. 18. Iohn 20. Christ oneâ—â— the head of the church 1. Cor. 3. Galat. 2. Aâ—â—s â— The thirde errour Other Apostles had the power to bynd and to loose as Peter had Actes 2. Romans 1. Peter ruled 3. Churches Actes 1. Actes 2. Acts 3.4.5 Peter gouerned the Church at Ierusalem 4. years before he gouerned Antioche Galatians 2. The keyes of Christes kyngdome Absolution Three things required in popish absolution Contrition Confession Satisfaction Two things required on his part that geueth popish absolution Deâ—ret de â—oenitenâ—â—â— Iohn 3. Iohn 5. Math. 25. The saintes shal iudge with Christ. Corinth 4. Iohn 20. The ministeriall power to remit sin belongeth as well to one priest as to an other The keyes of the kingdome of heauen The keyes mistaken in the Pope Chanonâ— Fayth and hope be the keyes of heauen 2 Cor. 15. Iohn 12. Children departing before baptismâ—â— condemned Auriculer confession Iames 5. Deâ—eniâ— ã€ˆâ—Šã€‰ cap. multiplex misericordia dei ã€ˆâ—Šã€‰ 53. Iohn 1. Confession â—â—to God â—â—ticular confession â—â—truely â—â—ounded â—â—on the â—â—pture â—â—ke 17. The autors of the Canon law reproued Iohn 3. Luke 5. The story of the leapers expounded to make â—othing for â—uticular confession The clensing of the leprey the clensing of the priest in auricâ—â— lar confession agree not The popes power in absoluing from sinnes not founded in scripture The pope can absolue none from punishment The pope in his pardons deceaueth men 3. maner of wayes The pope promising pardons for sinne induceth men to sinne in simony Deadly sinne and debte The pope saith he can remitte the debte to God And yet can not remitte the debte to maÌ„ The pope harder to pardon a priest leauing his matters vnsaid then for breaking the commaundemeÌ„t of God Absolution to be sought at the handes of God onely Ex regist latÃno Episc. Herford Notes Examples declaring what warres hath bene stirred vp by popes Iohn 6. Galath â— Iustification by fayth and not by the law Rom. 5. Iohn 6. True eating of Christ is true beleuing in him Eating of the flesh of Christ what it is Math. 26. Luke 22. This is my body expouÌ„ded Note well gentle Reader Bread by similitude Bread substantially and the body Sacramentally The bread which the Lord gaue entreth not into the bodies but the body which he gaue entreth into the mindes of the disciples Paule calleth it materiall bread Note reader The vayne prayer of the priestes at their Masse The people greatly deceued in the sacrameÌ„t The priestes seeke their owne honor in their transubstaÌ„tiatioÌ„ Marke here ye good priestes The makers of the Canon law contrary to theÌ„selues De consec 2. cap. Prima quidem inquit De consec dist 2 cap. Omnia quaecunque voluit Contrarietie in the popes Canons De consecrat dist 2. cap. Ego Berengarius The recantation of Berengarius is hereticall The Sacrament left by the priestes negligence to be eateÌ„ of a mouse returneth againe from body to bread Whether externall signes in a priest be the signe of Antichrist or els be grounded vpon Christ. Three orders or sortes of priestes 1. Aaronicall 2 Eternall 3. Christian. Leuiticall priestes deuided from the people by kindred office and inheritance The priesthoode of Christ differeth from the Leuiticall priesthoode how and wherein 1. In kindrede 2. In othe taking 3. In durabilitie 4. In maâ—â—â— of ã€ˆâ—Šã€‰ 5. In place of sacrificing The law bringeth none to perfection The priesthoode of Christ differeth from all other priesthood The third priesthoode The name of Sacerdos or priest not vsed in the new Testament of Christ. The fourthe priesthoode which is the Romane priesthoode The office of priestes after the popes order The body of Christ not left to be a sacrifice for sinne but onely for a Sacrament How the memoriall of the sacrament came to the realtie of the sacrifice it selfe The order and office of prayer The Lordes prayer Math. 6. The aâ—tes of Necromancie Southsaying with craftes how froÌ„ whoÌ„ they came Against exorcising of Priestes Coniuring or halowing in the popish church Holy water coniured Exorcistae The absurditie abhominatioÌ„ in the popish exorcismes detected Where was the popes holy water then in the great pestilence in the tyme of K. Edward 3. Iames. 4. Remish coniurers The good lyfe of a priest a great matter to deale in Gods matters The prayer of a vitious priest little anay leth before God Remembraunce of Christes passion needeth not to God but to man Priestes more bound to lay Masse coÌ„maded by man then to preaching commaÌ„ded of God Spirituall fornication Ieronymus Whether priests may bargen to sing for soules departed Ieronymus Selling of prayer abhominable Religious men and women deuourers of wydowes houses Praying for soules in Purgatory Euil gotten laÌ„des as euil bestowed for praying for soules in Purgatory Bying and sellyng of prayers in the Popes Church Bying and selling of pardons ParsoÌ„ place apparell curiositie or eloquence of prayer not regarded of God The prayer of the pharisie and of the PublicaÌ„e coÌ„pared Prayer that doth more for money then for charitie disproued Selling of pardons Selling of orders Selling of church halowinges Selling of discipline Selling of fraternitie Selling of Ditiges yere mindes confessions weddinges buriynges Selling of Sermons c. Example to be taken by the fall of Babylon The citie of Rome Babilon Apoc. 18 The temporall dominioÌ„ of the citie of Rome The spirituall dominioÌ„ of the citie of Rome The fourth beast in the prophesie of Daniel meaneth Rome The beast with 7. heades in the A poc signifieth Rome The feete of the Image in the dreame of Nabuchodonozar signifieth Rome The beast with two hornes lyke the Lambe signifieth the spirituall dominion of Rome Iesus is Christ two maner of wayes as King and priest The double sword of the Pope The Bish. of Rome secketh to be worshipped as God The commaundementes of the pope more regarded then Christes In euery Sacrament 2. thinges conteyned Caueat emptor The rewardes of the beast The number of the name of the beast Dux cleri Martinus poenitenliarius Mo wicked popes then Emperours Matters of Idolatry Images Othes how far they are tollerable Whether temporall goods may be taken away from ecclesiasticall persons offending Popes take from Emperours their benefactors temporall dominion when they offend Ergo much more may Emperours take from popes temporall dominion wheÌ„ they offend A prophecie of Walter Brute that temporall goods shall be taken away froÌ„ the clergie for the multitude of their sinnes Walter Brute againe commanded to aâ—peare Byshops â—â—tors â—â—h 10. Bachelors â— divinitie â— monkes â— Doctors â—lars sitâ—â—â— vppon Walter Bâ—re Nicholas Herford but also present The Wriâ—â—ges of Walter ã€ˆâ—Šã€‰ ex ã€ˆâ—Šã€‰ The tenor

eritis cum maledixerint homines c. Et in Psalmo Maledicent illi et tu benedices Et Augustinus xi q. iij chap. illud The sixt conclusion is this that Fryers and Priestes putten vppon me falsely that each Priest may assoyle hym that sinneth contrition had and notwithstanding forbiddinges of the Bishop is holden to preach to the people the Gospell Thus I sayd not but thus I sayd and yet say with protestation made before that each true Priest may counsaile sinfull men that shewen to him her sinnes after the witte and cunning that God had geuen him to turne fro sinne to vertuous life And as touching preaching of the Gospell I say that no B. owes to let a true priest that god had geuen grace witte and cunning to doe that office for both Priestes and Deacons that God had ordeyned Deacons and Priestes ben holden by power geueÌ„ hem of God to preach to the people the Gospell and namely somely popes bishops prelates and curates For this is due to the people and parochiens for to haue and aske of hem and they duely and freely owen to done it Math. 5. Luke 5. Ite ecce ego mitto vos Et Math. 16. Euntes in mundum vniuersum Et Math 5. Euntes autem praedicate Et dist 21. ca. In nouo testamento Et Ysidor de summo bono 44. Et Chrisost. distinct 34 ca. Nolite Et August distinct 34 ca. Quisquis Et Greg in suo pastorali ca 38. Et in Tollitano ca. ignorantia Et Ierom. distinct 95. ca. Ecce Ego The 7. conclusion is this that Fryers and Priests falsely putten vpoÌ„ me that a Priest taking any thing for annuell through couenaunt in that he is schismaticke cursed This sayd I neuer in these termes But thus I sayde yet say with protestation put before that no Priest owes to sell by bargaining and couenaunt his ghostlye trauaile ne his masses ne his prayers ne Gods worde ne hallowinges baptisme ne confirming order geuing for a codinges for Christ for housell or for ennoynting any worldly mens reward to aske or take for these or for any of there or for any ghostly thing he erres and doth simony Vt patet 1. q. 2. ca. Nullus Et ex consilio Triburenti capit Dictum est Et Christus in euangelio vendentes et ementes eiecit de templo Math. 22. The viii conclusion is this that Fryers and Priestes putten vnto me falsely saying that I beleeue sadly as my tell sayes that yche priest being in deadly sinne yet he put him to make Christes body rather he dos idolatrye then makes it Thus sayd I not but thus I sayd and yet saye wyth a protestation put before that what Priest that puts himselfe presumptuously and vnworthily in deadly sinne wittingly to minister and to receaue that holy sacrameÌ„t and so records hit cursedly and damnably he receaues his dome Qui manducat et bibit indignÃ¨ iudicium sibi manducat bibit 1. Corin. 11. The ix conclusion is this that Friers Priestes falsely putten vpon me that no Priestes entres into any house but euill for to treat the wife the daughter or the wenche and therfore they saydeÌ„ that I prayed the people that their husbandes should beware that they suffer no priest to enter into her house And if I had sayd thus then I had prayed agaynst my selfe for I come oft into mens houses But thus I sayde and yet I do praying christen men to beware that they nourish nor mayntayne no lecherous Priestes in their sinnes for there be where as men well knowne they ben mayntained in many places continuing homely with her women And ich man there sayne they payne therefore a certaine to the B. almes Et ideo ait Ysido 11. q. 4. Qui consentit peccantibus defendit alium delinquentem maledictus erit apud deuÌ„ homines The x. conclusion is this that Friers and priestes putten vpon me falsely that a childe is not verely baptised if the priest that baptiseth the godfather or the godmother ben in deadly sinne God wot in heauen they sayd full false but thus I said and yet I say that the prayers that an euill Priest prayes liuing in lechery or other deadly sinne ouer yâ— child when it shal be holowed ben not acceptable to God as ben the prayers of a good priest And the better clenner the priest is the Godfather and the godmother the more graciously God will heare him if all they bene not greatest nor most rich in this worlde Vnde gg xiij q. vij cap. in grauibus Cum is qui displicet ad intercedendum peccator admittitur irati animus proculdubio ad deteriora prouocatur The xi conclusion is this that Friers and priests putten vpon me falsely that no man liuing against the law of God is a priest how euer he were ordayned Priest of any Byshop Certes this is false for I sayd neuer thus in these termes but thus I sayd and thus I say with a protestation put before that what euery pope or Cardinall Byshop or Priest or any Prelate of the Churche comes to his state or dignitie by Simony in simony occupies that office holy churches goodes I say that he is a theefe and that by the dome of God and comes but to steale and kill Iob. 10. Fur non venit nisi vt furetur mactet pardat And furthermore I say that what Pope Cardinall Byshop prelate or priest in maner of liuing or teaching or lawes making contrary to Christes liuing and hys lawes or anye other ground put in ruling of the church of Christ but by Christ his lawes is very Antichrist aduersary to Iesus Christ and his Apostles Aliud fundamentum nemo potest ponere praeter id quod positum est quod est Christus Et patet 1. q. 3. c. Si quis Et 1. q. 6. c. Ego autem Quicunque But this worshipfull father B. of Hereford that here is sayes thus in hys writing that I William of Swinderby notwithstanding the foresayd reuocation and abiuration not setting at hart but from euill to worse he sayes peruerted so his dioces he sayes I come running about by diuers places and by mine own folly he sayes that I haue presinner to preach manye heresies errours blasphemies schismes and other diffauies and to holy canons and determinatioÌ„ of holy church contrary and repugnant which where when within forth more specially it shal be shewed that ye be false enformed that I haue presumed in diuers places in your dioces to preach heresies errors blasphemies schismes and other diffames And syr all the couÌ„try knowes whether this be sooth or not for sire I presum not sithen it is the office of a priest by the law of Christ to preach the Gospell ne nought I did it for presuÌ„ption but for the charge that I haue of God by

priesthood if al I be vnworthy to the worship of God helpe of christen soules freely without gathering of her goods for my preaching If I erred in this I will be amended And sir touching your maundement that ye sendeÌ„ to me there was seÌ„t none And sir I made neuer yet disobedieÌ„ce vnto you ne to your ministers yef all I had me owes more to obeyche to God thou to you in that that ye bidden contrary to Christes bid ding And sir as ye sayne that I had no minde of my hele it is to lightly demet for God forbid but yef there lye hele more then in your bidding For God wâ—t for hele I did it of mine and of the people and that was in any minde But sir it semes me that ye charge not by euidence of the punishing so greatly the breaking of Gods hests as ye done of your own And sir if it be your wil in default that the people wanted you to teache hem and her curates did not by the desire of the people that weren hungry and thirsty after gods word ichone to beare vp others charge as gods law bids I preached not for disobedience to you but sir in fulfilling of the obedieÌ„ce that Gods law bids me do in excusing of my selfe to you of that ye blame me of in opeÌ„ shewing to holy Church with y p protestation that I first made I aunswere thus to the Articles that ye haue put to me The first is this that I William of Swinderby the Monday the first of August the yeare of our Lorde 1390. preaching to the people in the Church of Whitney of your Dioces held and affirmed as ye sayne that no Prelate of the world of what state or degree that he be hauing cure of soules being in deadly sinne and hearing confession of his suget does nought in assoyling him ne he assoiles him not of his sinne and also in amending his suget opeÌ„ly sinning and him for his desertes cursing his sentence byndes nor but if that Prelate be as cleane out of deadly sinne as was S. Peter to whom our Lord gaue power of binding and vnbinding I neuer thought this ne spake this ne heard it to the time that I saw it written in our booke and that will witnes the Lord of the towne that has the same sermon written and many gentiles and other that heardeÌ„ me that day But thus I said and thus I say with protestation put before that there is no man Pope ne bishop prelate ne Curate that bindes soothly verily and ghostly but in as much as his binding or vnbinding accordes with the keyes of heauen that God gaue to Peter And as S. Gregory saies that power han they only that hold together the ensample of the apostles with heere teaching Illi soli in hac carne positiligandi atque soluendi potestatem habent sicut sancti Apostoli qui eorum exempla simul cum doctrina tenent gg li. quarto sententiarum The second article that is put vpon me is this that I should haue sayd preached affirmed in many places before many true men of Christ that after the Sacramentall wordes sayd of the priest hauing entention of consecratioÌ„ That in the Sacrament of Gods body is not very Gods body This sayd I neuer God wote and true men that haue heard me The third article is this that our bishop puts vpoÌ„ me that I should haue sayd in many places and affirmed that accidents mow not be in the sacrament of the aultar without subiect and that material bread leues not therwith Gods body in the sacrament This conclusion I haue not holdeÌ„ ne taught ne preached for I haue not medled me of that matter my wit suffiseth not thereto But here I tell my beliefe with protestation put before that the Sacrament of the aultar made by vertue of heauenly wordes that Christ himselfe sayd in the Cene when he made this sacrament that it is bread christes bodye so as Christ himselfe sayes in the Gospell S. Paul sayes and as Doctors in the common law haue determined to this senteÌ„ce Math. 26. Mar. 14. Lu. 22. Pa. 1. Cor. 10. 11. de con distinct 2. panis de consecra dist 2. Corpus Iohn 6 verus panis The 4. article is this that our Bishop accuseth me of that I should haue preached about and sayd that a Priest being in deadly sinne may not by the strength of the Sacramentall words make gods body or none other Sacrament of the Churche either performe to minister them to members of the same Thus I neuer said thought it preached it ne taught it for well I wot the wickednesse of a Priest may appaire no very sacrament but the wickednes of the Priest appayres himselfen and all that boldnes example of his sinne causen the people to liuen the worse agaynst Gods law Vnde Greg. Et si sacerdos in peccatis fuerit totus populus ad peccandum conuertitur The 5. article is this that our bishop puts vnto me that all priestes ben of eueÌ„ power in all things not withstaÌ„ding that some of this world bene of higher dignity or more passing in highnes of degree Certes no man would say thus as I suppose no more did I ne neuer heard it that I wot of But this I say with protestation made before that what Priest liues most holily next following the law of God he is most louer of God and most profitable to the Church If men speakeÌ„ of world ly power and Lordships and worships with other vices that raignen therin what Priest that desires and has most hereof in what degree so he be he is most Antichrist of all the priestes that ben in earth Vnde Augustinus ad Valerium scribens ait Nihil est in hac vita maximÃ¨ hoc tempore facilius leuius hominibus acceptabilius Episcopi praeÌ„sbiteri aut decani officijs sed si profunctoriÃ¨ aut adulatoriÃ¨ nihil apud Deum miserabilius aut tristius damnabilius The sixt Article is this that onely contrition does away sinne if a man be duely contrite and all outward coÌ„fession by word is superfluous and not requiret of need of health This conclusioÌ„ said I neuer that I know of But thus I say with protestation put before that veray contrition of hart that is neuer without charity and grace dos away al sinnes before done of that man that is verely contrite And all true confessioÌ„ made by mouth outward to a wise priest and a good profiteth much to man and it is needfull helping that men shew their life to such trusting full to gods mercy and that he forgeues thy sinne Vnde August de conse distict 4. Nemo tollit peccata mundi nisi solus Christus qui est agnus tollens peccata mundi The 7. article is this that I should say

of warres among the ChristiaÌ„s in any case to be lawful for he himself before hath opeÌ„ly protested the contrary But that his purpose is to proue the Pope in all his doings teachings more to be addicted to warre theÌ„ to peace yea in such cases wher is no necessity of war And therin proueth he the Pope to be contrary to Christ the is to be Antichrist Now he proceedeth further to the second part which is of mercy In the which part he sheweth how Christ teacheth vs to be merciful because mercye as he sayth proceedeth froÌ„ charity and nourisheth it In which doctrine of mercye he breaketh not the law of righteousnes for he himself by mercy hath clensed vs from our sinnes from which we coulde not by the righteousnes of the law be clensed But whom he hath made cleane by mercye vndoubtedly it behoueth those same to be also merciful For in the v. chapiter of Mathew he sayth Blessed are the merciful for they shall obtaine mercy And againe in the 6. of Mathew If ye forgeue vnto men their sinnes your father will forgeue vnto you your sinnes And againe in the vij chapter of Mathewe Iudge not ye shal not be iudged condemne not and ye shal not be condemned with what measure ye measure with the same shal it be measured vnto you againe In the xviij chap. of Mathew Peter asked the lord saying Lord how often shal my brother sinne agaynst me and I shall forgeue him seuen times Iesus sayd vnto him I say not vnto thee seuen times but seuentie times seuen tymes Therefore is the kingdome of heauen likened vnto a certaine king which would take accoÌ„pt of his seruants And when he had begun to reckeÌ„ one was brought vnto hym which ought him tenne thousand talents And because he had nothing where withal to pay his maister commauÌ„ded him to be solde and his wife and his children and all that he had and the debt to be payd The seruaunt therefore fell downe and besought him saying haue pacience with me and I wil pay thee all And the Lord had pity on that seruant and loosed him and forgaue him the debt But when the seruant was departed he found one of his fellow seruaunts which ought him an hundred pence and he layed handes on him and tooke him by the throte saying pay me that thou owest and his fellowe fell downe and besought him saying Haue pacience with me and I will pay thee all But he would not but went and cast hym into prison till he shoulde pay the debt And when his other fellowes saw the things that were done they were very sorye and came declared vnto their maister all that was done Then his maister called him and said vnto him O thou vngratious seruant I forgaue thee al that debt when thou desiredst mee Oughtest thou nor then also to haue such pity on thy felow eueÌ„ as I had pity on thee And his lord was wroth and deliuered him vnto the Iaylers till he should pay all that was due vnto him So likewise shall my heaueÌ„ly father do vnto you except ye forgeue from your hartes eche one to his brother their trespasses By this doctrine it is most plaine and manifest that euery ChristiaÌ„ ought to be mercifull vnto his brother how often soeuer he offendeth against him Because we so often as we offend do aske mercy of God Wherfore for asmuch as our offence agaynst God is farre more grieuous then any offence of our brother agaynst vs it is playne that it behooueth vs to be merciful vnto our brethren if we wil haue mercy at Gods hand But contrary to this doctrine of mercy The Romish bishop maketh confirmeth many lawes which punishe offenders euen vnto the death As it is plaine by the processe of the decrees Distin 23. quest 5. It is declared and determined that to kill men ex officio that is hauing authority and power so to do is not sinne And againe the souldiour which is obedieÌ„t vnto the higher power and so killeth a man is not guilty of murther And againe he is the minister of the Lord which smiteth the euil in that they are euill and killeth theÌ„ And many other such like thinges are throughout the whole processe of the question determined That for certayne kinds of sinnes men ought by the rigour of the law to be punished euen vnto death But the foundation of their saying they tooke out of the olde law in which for diuers transgressions were appointed diuers punishments It is very much woÌ„derful vnto me why that wyse men being the authors makers of lawes do alwayes for the foundation of their sayings looke vpon the shadow of the lawe and not the light of the gospel of Iesus Christ for they geue not heede vnto the fygure of perfection nor yet vnto the perfection figured Is it not written in that 3. of Iohn God sent not his soÌ„ne into the world to iudge the world but to saue the world by him In Iohn the 8. chap. The scribes and phariseis bring in a woman taken in adultery and let her in the middest and sayd vnto Christ Maister euen nowe this woman was taken in adultery But in the lawe Moises hath coÌ„maunded vs to stone such What sayest thou therfore This they sayd to tempt him that they might accuse him But Iesus stouped downe and with his finger wrote on the ground And while they continued asking him he lift himselfe vp and sayd vnto them let him that is among you without sinne cast the first stone at her And agayne he stouped and wrote on the ground And when they heard it the went out one by one beginning at the eldest so Iesus was lefte alone and the woman standing in the midst When Iesus had lift vp himselfe agayne he said vnto her where be they which accused thee hath no man condemned thee She sayd no man Lord. And Iesus sayd vnto her Neyther do I condemne thee Goe thy way and sinne now no more It is manifest by the scriptures the Christ was promised he should be king of the Iews vnto the kings pertained the iudgements of the law but because he came not to iudge sinners according to the rigor of the law but came according to grace to saue that which was lost in calling the sinner to repentaunce it is most playne that in the comming of the law of grace he would haue the iudgement of the lawe of righteousnes to cease for otherwise he had dealt vniustly with the foresayd woman forasmuch as the witnesses of her adultery bare witnes against her Wherfore seeing the same king Christ was a iudge if it had bene his will that the righteousnes of the law shoulde be obserued he ought to haue adiudged the woman to death according as the law commaunded whiche thing forasmuch as he did not it is most euident that the iudgementes of the righteousnes of

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