Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	succession_n	1,709	5	10.1649	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

saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childreÌ„ of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demoÌ„strations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe coÌ„tents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or coÌ„trary whether they make agaynst the scripture or no. Â¶ Certeine Principles or generall verities grounded vpon the truth of Gods word Â¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. Â¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. Â¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. Â¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. Â¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. Â¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. Â¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. Â¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. Â¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 Â¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. Â¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. Â¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. Â¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. Â¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. Â¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 Â¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. Â¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatioÌ„ for our sinnes 1. Iohn 2. Â¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace Â¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. Â¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine theÌ„ of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced Â¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatioÌ„ wherby the merits of Christes PassioÌ„ be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the

that which our aduersaries take out of their owne treasurie And because I will not refuse the order of lawe in this behalfe let it be the ende of the strife that either I may be openly shamed before the people either els the victory falling on my side we may winne you to the obedience of our soueraigne Lord the Emperour Also take you hede to this saying If any man do preach otherwise then that which is preached let him be of you accursed This curse I say doeth not proceede from any newe prophane authoritie but is thundered downe from the third heauen And of them which knowe not the righteousnes of God but goe about to stablish their owne righteousnes and therfore be not subiect to the righteousnes of God I may boldly say let such be accursed So may you well say confounded be al they that proudly rise vp against the Lorde but thy seruant oh Lord shall reioyce for as thou hast wel saide without me you can doe nothing so in iudging of the wicked thou doest not condemne the iust Who art thou that iudgest another mans seruant to his owne Lord whether he doth stand or fall The answere of the Earle Lewes to Bishop Waltram THe Earle Lewys to the Lord Waltram howsoeuer vnworthy or vnmeete he be for the name Like as a good man from the good treasure of the hart bringeth forth good fruit so doeth the euil man from the euil treasure of the heart bring forth euil fruit What arrogaÌ„cie hath so possessed you to prouoke my displeasure with such iniurious contumelies for in dede those my good lords and spirituall fathers which strengthen me in the way of righteousnes you railingly call them bloudy men like vnto Sathan and the wholesome lessons which they teache you say they are but dreames of the common people amongest foolish women Hath God any nede of your iudgement that you should speake leasings for him Iniquity hath taught your mouth to folow blasphemous tonges so that wel may the Prophet say of you he would not vnderstand to do wel he hath deuised wickednesse vpon his bed Although therfore you being altogether froward haue only spoken frowarde things yet we haue determined to set a watche before your mouth like as if a shameles person shoulde stande vp before vs and the worde of GOD dothe prouoke vs saying Answere a foole according to his owne foolishnesse least hee shoulde seeme wise in his owne opinion Shall folly speake and wisedome holde his peace Shall lies be freely vttered and trueth compelled to kepe silence Shall darkenes couer the earth shall not the Lorde arise and shine yea rather the light hath lightened the darknes and darknes hath not comprehended it In consideration hereof our harts haue melted and our zealous meditation hath set vs on fire We therefore speake and crie and the little foxes which vndermine the Lords vineyards as much as in vs is we driue away fearing the threatning prophecie You haue not withstanded our aduersaries neither haue you made a bulwarke for the defence of the house of Israel that you might be able to stand in battaile in the day of the Lorde Let them heare I speake not to you which haue cares and heare not eyes see not which haue made darke the light that is in you but let them heare I say that be wel disposed and haue eares to heare withall As for you you haue no vnderstanding and if you haue you cloke it Neither haue you any thing to say or to proue by what reason we should be subiect to the Lord Henry whome you call Emperour And yet as it is giuen vs to vnderstand you goe about to perswade that of necessity we ought to be subiect to him that by the argumeÌ„t of S. Paule Let euery soule be subdued to the higher powers for there is no power but of God he therefore that doth withstande power doth resist Gods ordinance The which sentence of the Apostle we say that you do euil conceiue and therefore euil interprete for if euery power be of God as you vnderstande what is meant by that that the Lord doth speake of some by the Prophet They did raigne and were not made Princes by me and I knewe them not If euery power be of God as you take it what is to be thought of that that the Lorde doth say If thine eye offende thee pluck it out and cast it from thee For what is power but the eie Certainly Augustine in the exposition of this sentence of the Apostle let euery soule c. doth say that if the powers do commaÌ„d any thing against God then haue them in contempt but yet neuertheles feare theÌ„ Is there any iniquitie with God Is Christ the minister of sinne God forbid What shal we therfore say doth the Apostle preach contrary to the truth Augustinus sayeth no one winde filleth many pipes of diuers tunes Therfore let vs hear the Apostle agreeing and expounding himselfe and destroying his enemie and auenger There is sayeth he no power but of God What followeth He therfore sayth he that doth resist the power c. God forbid doeth nothing followe But what doeth followe Those powers which be ordeined of god truely that is it we look for O craftie tongue O heart imagining mischiefe O consuming breath that shall not returne why hast thou lied to the holy ghost Thine owne conscience shall accuse thee Behold the wicked fleeth and no man doth pursue him Why woulde you suppresse the truth to the inteÌ„t to deceiue Why haue you stolne away the pith and effect of this sentence For if these wordes should be taken away from the midst of the sentence it shuld lie contrary to it selfe inconuenient and halfe dead The worde of the Lord is herein fulfilled He that diggeth a pit for his neighbour shal fall therein him selfe Verely you can neither excuse you of theft neither auoid the punishment due for the same What O vnhappy man what shall you answer to the iudge when he shall require an accompt of his seruaunts whome he putteth in trust seeing you shal be set before him in the midst and prooued a picker of your maisters treasure Wherefore did you not feare the iudgement executioÌ„ wheÌ„ as the giltines of offence doth require condigne punishment The Apostle through the holy Ghost did foresee that you and such heretikes as you are should spring in the Church which should call good euil and euil good and that should put darknes in place of light and light in place of darknes which also should take occasion by the sentences of truth to bring in error When as he did set this before there is no power but of God to the intent that hee might take away the coniecture of false vnderstanding for sayeth he those powers that be are ordeined of God Geue therefore an ordinarie power and we doe not resist yea we will forthwith doe

spoile his subiects defloure virgins dishonest matrones and do all things licentiously and temerariously do not the nobles of the kingdome assemble together deposing him from his kingdome set vp another in his place which shall sweare to rule and gouerne vprightly and be obedient vnto the lawes Verely as reason doth perswade euen so doth the vse thereof also teach vs. It seemeth also agreeable vnto reason that the same should be done in the Church that is to say in the Councell which is done in any kingdome And so is this sufficiently apparant which we haue before sayd that the Pope is subiect vnto the Councell But now to passe vnto the argumentes of Diuinitie the foundation of the matter which we do intreate vpon are the wordes of our Sauiour Iesu Christ in diuers places but specially where as he speaketh vnto Peter Tu es Petrus super hanc petram aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam i. Thou art Peter and vpon this rocke will I build my Church and the gates of hell shall not preuaile against it Vpon whyche words it seemeth good to begin this disputatioÌ„ forsomuch as some were wont to alledge these words to extoll the authority of the Bishop of Rome But as it shall by and by appeare the words of Christ had another sense and meaning then diuers of them do thinke for he saith the gates of hell shall not preuaile against it Verely this is a great promise and these wordes of the Lord are of great importance For what greater word could there haue bene spoken then that the gates of hell should not preuaile against the church These gates of hel as S. Hierome saith do signifie sins Wherfore if sinnes can not preuaile against the Church neither can any maligne spirites preuaile against the same which haue no power at all ouer mankinde but only through sinne And for that cause where as it is sayd in Iob that there is no power vpon the earth that may be coÌ„pared vnto the power of the maligne spirite whereby it followeth that the power of the Church is aboue all other power We may also vpon the same saying reason after an other sort for somuch as the gates of hel that is to say sinnes can not preuaile agaynst the Church the Church thereby is declared to be without sinne the which caÌ„ not be spoke of the pope which is a mortall maÌ„ for somuch as it is written seuen tymes in the day the iust maÌ„ doth offend If the Church be without spot because it can not be defiled with sinne who is it that will preferre a sinnefull maÌ„ before an vndefiled Churche Neither let vs geue eare vnto those whiche will not referre these woordes of Christ vnto the Church where as he sayth Oraui pro te Petre vt non deficiat fides tua That is to say Peter I haue prayed for thee that thy fayth should not fayle thee For as S. Augustine sayth in the exposition of the Psalmes certaine thyngs are spoken as though they seemed properly to pertaine vnto the Apostle Peter notwithstanding they haue no euident sense but when they are referred vnto the Churche the person wherof he is vnderstaÌ„ded figuratiuely to represent WherupoÌ„ in an other place in the questioÌ„s of the new old Testament vpon the wordes Rogaui pro te Petre I haue prayed for thee Peter What is doubted Did he pray for Peter did he not pray for Iames and Iohn beside the rest It is manifest that vnder the name of Peter all other are conteyned For in an other place of S. Iohn he sayth I pray for them whom thou hast geuen me I will that wheresoeuer I am they shall be also with me Wherupon we do oftentymes by the name of Peter vnderstand the Church which we do nothing at all doubt to be done in this place otherwise the truth could not consist for somuch as within a while after the fayth of Peter fayled for a tyme by the deniall of Christ but the fayth of the Church whose person Peter did represent did alwayes perseuere inuiolate As touching the Bishops of Rome if time would suffer vs we could rehearse many craÌ„ples how that they either haue ben heretickes or replenished with other vices Neither are we ignoraunt how that Marcellinus at the Emperours commaundement did sacrifice vnto Idols that an other whiche is more horrible did attaine vnto the Papacy by a deuilish fraude deceite Notwithstandyng the testimony of Paule vnto the Hebrues shall suffice vs at this tyme who sayth euery Bishop to be compassed in with infirmitie that is to say with wickednesse and sinne Also the testimonies of Christ him selfe do approue that the Church remaineth alwayes without sinne for in Mathew he saith I am with you euen vnto the end of the world The which wordes were not onely spoken vnto the Apostles for they continued not vnto the end of the world but also vnto their successours neither would Christ then signifie that he was God dispersed throughout all the world as he is also perceiued to be amongest sinners but would declare a certain gift of grace through his assistauÌ„ce whereby he would preserue the holy Churche consisting amongest his Apostles and their successours alwayes immaculate and vndefiled And agayne in an other place I sayth he will pray he shal geue you an other coÌ„forter that he may remaine w e you for euer eueÌ„ the spirite of truth whoÌ„ the world caÌ„not receaue because the world seeth him not neither knoweth him but you shall know him because he shall remayne with you The which wordes being spoken vnto the Disciples of Iesus are also vnderstaÌ„ded to be spokeÌ„ vnto their successours so coÌ„sequently vnto the Church And if the spirite of truth be coÌ„tinually in the Church no man caÌ„ deny but that the Church ought to continue vndefiled By the same authoritie also that Christ is called the spouse of the Church who seeth not but that the Church is vndefiled For the husband the wise as the Apostle sayth are two in one flesh as he doth also adde no maÌ„ hateth his own flesh thereby it commeth to passe that Christ can not hate the Church for somuch as she is his spouse and one flesh with him no maÌ„ caÌ„ hate himselfe Ergo the Church doth not sinne for if it did sinne it should be hated for sinners the Lord doth hate The which authorities being gathered together we ought with the Apostle to confesse that the Church of God hath neither spot nor wrincle Also he writyng vnto Timothe affirmeth the Churche to be the piller foundation of the truth whereupoÌ„ in this song of the spouse it is sayd My frend thou art altogether fayre beawtifull neither is there any spot in thee These wordes peraduenture may abash some that I do go about to proue the Church to be without

and thieues like vnto himselfe against the Church But the Apostle renting his garmeÌ„ts and with great lamentation said I haue lett a good keper of my brothers soule Get me a horse and let mee haue a guide with me which being done his horse and man procured hasted from the Churche as much as he could and comming to the same place was taken of theeues that watched But he neyther flying nor refusing sayd I came for this same cause hither lead me sayd he to your captayne So he being brought the captaine all armed fiercely begaÌ„ to looke vpon him And eftsoones comming to the knowledge of him was stroken with confusion and shame and began to flie But the olde man followed him as much as he might forgetting his age and crying My sonne why doest thou flie from thy father an armed man from one naked a yong man from an olde man Haue pitie on me my sonne and feare not for there is yet hope of saluation I will make an answer for thee vnto Christ I will dye for thee if neede be as Christ hath died for vs. I will giue my life for thee beleeue me Christ hath sent me He hearing these things first as in a mase stood still and therewith his courage was abated After that he cast downe his weapons by and by he trembled yea and wept bitterly and comming to the old man embraced him and spake vnto him with wepyng as well as he could beyng euen then baptised a fresh with teares only his right hand beyng hid and couered Then the Apostle after that he had promised and firmly ascertained him that he should obtain remission of our Sauiour and also prayed falling downe vpon his knees kissed his murdering right hand which for shame he durst not shew before as now purged through repentaunce brought him to the congregation and when he had prayed for him with continuall prayer and daily fastings and had comforted and confirmed his mynde with many sentences went not from him as the author reporteth before he had restored him to the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection Moreouer the foresayd Irenaeus in Lib. 3. cap. 3. and Eusebius Lib. 3. cap 28. and Lib. 4. cap. 14. prosecuting the historie of Iohn declare in these wordes saying that there were certaine which heard Policarpus say that Iohn the disciple of our Lord goyng into Ephesus to be washed seyng Corinthus within he leaped out of the bathe vnbathed because he feared the bathe should haue fallen seing that Cerinthus an enemy to the truth was within Such feare had the Apostles saith Irenaeus that they would not communicate a word with them that adulterate the truth And forasmuch as we are here in hand with the story of Iohn the blessed Euangelist commeth in matter and occasion not geueÌ„ by him but takeÌ„ of other of a great doubt and difficulty such as hath occupied all the Catholike subtile illuminate and seraphicall Doctors of the Popes Catholike Church these 500. yeares The difficultie is this that for so much as auricular confession hath bene is yet receiued in the Popes Catholike Church for an holy and necessary Sacrament extending vniuersally to al singular creatures Christian. Here then riseth a question who was our Ladies confessour or ghostly father But that is decreed and confessed with full consent of all the Catholikes to bee S. Iohn Whosoeuer denieth or doubteth of this is straight wayes ipso facto an heretike This then so determined ariseth an other question or doubt that seeyng our Lady was without all originall sinne and also actuall or mortall what need then had she of any Confessour or what should she confesse vnto him For if she had confessed any sinne when she had none then had she made herselfe a lyer so had sinned in deede Here therefore gentle Reader in this perplexitie these our illuminate Doctours staÌ„d in neede of thine ayde to helpe at a pinch Magnus Albertus the great diuine denieth not but that she in deede although most pure yet was confessed to her ghostly father to keepe the obseruances of the law appointed for such as had that neede which she had not And therfore sayth he necessary it was that she should confesse with mouth But then here is to be asked what did she say in her confession when she had nothing to confesse To this Albertus aunswereth agayne and telleth vs plainely what she sayd in her confessioÌ„ which was this that she had receiued that great grace not ex condigno that is not of any dignitie of her own but yet notwithstanding of congruitie And this was it sayth Albert that she sayd in her confession Albert cap. 74. super Euang Missus est c. Moreouer to helpe this case out of all doubt commeth in famous Thomas of Watring thus looseth the knot much after like effect saying that as Christ although he did owe nothing to the law yet notwithstanding receiued he Circumcision to geue to other example of humilitie and obedience In like maner would our Lady shew her selfe obedient to the obseruaunce of the law albeit there was no cause why she had any neede thereof And thus hast thou gentle Reader this doubtful questioÌ„ mooued and soluted to the intent I would reueale to thee some part of the deep diuinitie of our Catholike Maisters that haue ruled and gouerned the Church in these their late Popish dayes But breaking of this matter to returne againe where we left that is to this foresayd 2. persecutioÌ„ vnder Domitianus In which persecution besides these afore mentioned and many other innumerable godly Martyrs sufferyng for the like testimonie of the Lord Iesus was Flauia the daughter of Flauius Clemens one of the Romaine Consuls which Flauia with many other was banished out of Rome into the Isle Pontia for the testimony of the Lord Iesus by the Emperour Domitianus Euseb. Lib. 3. This Domitianus feared the comming of Christ as Herode did therefore commaunded them to be killed which were of the stocke of Dauid in Iewry There were remaining aliue at that tyme certayne of the Lordes kindred which were the nephewes of Iude that was called the Lordes brother after the flesh These when the LieuetenaÌ„t of Iewry had brought vp to Domitian to be slayn the Emperour demaunded of theÌ„ whether they were of the stocke of Dauid which when they had grauÌ„ted he asked againe what possessions and what substaunce they had They auÌ„swered that they both had no more betweene them in all but xxxix acres of grounde how they gat their liuing sustained their families with the hard labours of their haÌ„des shewing forth their hands vnto the Emperor being hard and roughworne with labours to witnes that to be true which they had spoken Then the Emperour inquiring of them concerning the kingdome of Christ what maner of kingdome it

thinkest to possesse the gift of God by thy money therefore thy part nor lot is not in this worde Neither ought we to bee shauen on the crowne onely because Saint Peter was so shauen but because Peter was so shauen in the remebraunce of the Lords Passion therfore we that desire by the same Passion to be saued must weare the signe of the same passion with him vpon the top of our head which is the highest part of our body For as euery Church that is made a Church by the death of the Sauiour doth vse to beare the signe of the holy crosse in the front that it maye the better by the defence of that banner bee kept from the inuasions of euill spirits by the often admonition therof is taught to crucifie the flesh with the concupiscence of the same In like maner it behoueth such as haue the vowes of Monkes and degres of the Clergy to bind them selues with a straiter bit of continencie for the Lords sake And as the Lord bare a crowne of thorne on his head in his passion wherby he tooke caried away from vs the thornes and prickes of our sinnes so must euery one of vs by shauing our heads patiently beare and willinglye suffer the mockes and scorners of the worlde for his sake That wee may receaue the crowne of eternall life which God hath promised to all that loue him shall by shauing their corporal crownes beare the aduersity contemne the prosperity of this worlde But the shauing which Symon Magus vsed what faithful man doth not detest together with his magicall arte The which at the first apparance hath a shew of a shauen crowne but if you marke his necke you shal finde it curtailed in such wise as you will say it is rather meete to be vsed of the Symonistes then of the Christians And such of foolishe men be thought worthye of the glory of the eternall crowne whereas indede for their yll liuing they are worthy not only to be depriued of the same but also of eternall saluation I speak not this against theÌ„ that vse this kinde of shauing liue Catholikely in fayth and good workes but surely I beleeue there be diuers of them be very holy and godly men Amongst the which is Adamnan the Abbot and worthy Priest of the Columbians who when he came Embassadour from his country vnto king Alfride desired greatly to see our Monastery where be declared a wonderful wisedowe humilitie and ReligioÌ„ both in his maners and wordes Amongest other talke I asked him why he that did beleue to come to the crown of life that should neuer haue end did vse contrary to his belief a definite Image of a crowne on his head And if you seke quoth I the felowship of S. Peter why doe you vse the fashion of his crowne whom S. Peter did accurse and not of his rather with whom you desire to liue eternally AdaÌ„naÌ„ answered saying you know right well brother though I vse Symons maner of shauing after the custome of my country yet doe I detest with all my heart abhorre hys infidelitie I desire notwithstanding to imitate the footesteps of the holy Apostle as far forth as my power wil extend Then said I I beleeue it is so But then is it apparaunt you imitate those thinges which the Apostle Peter did froÌ„ the bottom of your hart if you vse the same vpon your face that you know he did For I suppose your wisedome vnderstandeth that it is right decent to differ in the triming your face or shauing froÌ„ his whom in your hart you abhorre And coÌ„trariwise as you desire to imitate the doings of him whom you desire to haue a mediator betweene God you so it is meete you imitate the maner of his apparell and shauing Thus much saide I to Adamnan who seemed then well to like our Churches in so much that he returning into Scotland reformed many of his churches there after our celebratioÌ„ albeit he could not do so amongst the Monks with whom he had special authority He endeuoured also to haue reformed their maner of shauing if he had bene able And nowe O King I exhort your maiestie to labor together with your people ouer whom the King of Kinges and Lorde of Lordes hath made you gouernor to imitate likewise in all these points the Catholicke and Apostolical churches So shall it come to passe that in the end of this your temporall kingdome the most blessed prince of the Apostles shall opeÌ„ you the gates of the heauenly kingdome together with the other elect of god The grace of the eternal king preserue you most derely beloued sonne in Christ long time to reigne ouer vs to the great tranquility of vs all When this letter was read before king Nayton wyth other of his learned men and diligentlye translated into his proper language he semed to reioyce very much at the exhortation therof insomuch as rising vp from among his noble men he kneled on the ground and gaue God thankes that he had deserued to receaue so worthye a presente out of England so caused it forthwith by publike proclamation to be writen out learned obserued throught out all the prouinces of the Pictes defacing the errours that had bene vsed there by the space of 700. and 4. yeares For all the ministers of the altar all Monkes were shauen on the crowne And al the people reioiced for the new dyscipline of the most blessed Prince of the Apostles S. Peter which they had receaued Â¶ By this monkish letter aboue prefixed voide of all Scripture of all probation truth of history thou maiest note gentle Reader howe this vaine tradition of shauen crownes hath come vp vpon how light and trifling occasion which in very deede was none other but the dreaming phantasies of Monkes of that time falsely grounding vpon the example of Peter when by no olde monument of any auÌ„tient record they can euer proue either Peter or Symon Magus to haue bene shauen Moreouer in the said leter also is to be noted how the Scottish Clergy at that season did weare no such Priestly crownes as our English Churchmen then did But to cut of this matter of shauing more worthy to be laught at theÌ„ to be storied let vs now againe returne where as we left at king Iue of whom W. Malmesbery and Fabian in his chronicle do record that wheÌ„ the foresaide Iue had ruled the west saxons by the tearme of 37. yeares by the importunate perswasion and subtile policie of his wife Ethelburga was allured to go to Rome there to be made a Monke Which Ethelburga after she had a long tyme laboured him to leaue the world and could not bring about her purpose vpon a season when the king and she had rested them in a faire pallace richly behanged were vpon the morow thence departed she by her commaundement caused the pallace to

Imperye But the bishop minding nothing lesse sendeth word againe not to be right to condemne any person his cause beyng not heard thus vnder the pretence of the law colouring his vnlawfull treatory Henricus thus disappointed and forsaken on euery side with his men about him attempteth battayle against Rodulphus In which battaile a meruailous great slaughter was on both sides but the victory on neither part certain So that both the Captaines yet chalenged the Empire After the battayle great murder on both sides they sent to Rome both to know of the Popes determination to whether of them two he iudged the right title of the empire to appertayne The Bishop commaundeth them both to break vp their armies and depart the field promising that he shortly will call a councell where this matter should be disputed In the meane time they should cease from warre But before the messengers returned agayne their armies beyng refreshed they had an other conflict together but no victory got on either part Thus both the Captaines beyng weried in warres the Romish beast the bishop which was the cause therof perceiuing whether these cruel wars would tend to the great calamitie not onely of the Germains but also of other nations trusting to find another way to helpe Rodulphus and his adherentes sendeth downe a commission by Ottho Archbishop of Treuers Bernardus Deacon and Bernardus Abbot of Massilia to whom he gaue in charge that they should call together a Councell or sitting in Almany and there to be defined to whether part the Empire should pertayne by most right and publicke consideration Promising that what they should therein determine he looking vpon the matter through the authoritie of God omnipotent and of S. Peter and Sainct Paule would ratifie the same Moreouer for that no let nor impeachment should happen to the Legates by the way he geueth with them letters to the princes and nations of Germany Whereof the contents be declared briefly in Platina if any list to read them But the Emperour would not so permit the Legates to haue any Councel within Germany except they would first depriue Rodulphus of his kingdome The Legates considering that to be against the drift and intention of the Pope returned agayne froÌ„ whence they came The Pope hearing this and seing his purpose so disappointed by the Emperour draweth out another excommunication against him and agayne bereaueth him of his kingdome sending about his letters excommunicatorie throughout all places thinkyng therby to further the part of Rodulphus the better Platina hath in his booke the whole effect of the writing which tendeth after this sort The copy of the second excommunication of Hildebrand against the Emperour BLessed S. Peter prince of the Apostles and thou Paule also the teacher of the Gentiles geue eare vnto me I beseech you a little and gently heare me for you are the disciples and louers of truth the things that I shall say are true This matter I take in hand for truth sake that my brethren whose saluation I seeke may the more obsequiously obey me and better vnderstand how that I trusting vpon your defence next to Christ and his mother the immaculate virgin resist the wicked and am ready to helpe the faythfull I did not enter this seate of myne owne accorde but much agaynst my will and with teares for that I accounted my selfe vnworthy to occupy so high a throne And this I say not that I haue chosen you but you haue chosen me and haue layed this great burthen vpon our shoulders And now where as by this your assignement I haue ascended vp this hill crying to the people and shewing them their faults to the children of the church their iniquities the members of Sathan haue risen vp agaynst me and haue layd hands together to seeke my bloud For the kings of the earth haue risen vp against me and the Princes of this world with whom also haue conspired certaine of the Clergy subiectes against the Lord and against vs his annointed saying let vs break a suÌ„der their bands cast off from vs their yoke This haue they done agaynst me to bring me either to death or to banishmeÌ„t In the number of whom is Henricus whome they call kyng the sonne of Henry the Emperour which hath lift vp so proudly hys hornes and heele against the church of God making conspiracie with diuers other bishops both Italians French Germains Against the pride of whom hetherto your authoritie hath resisted who rather being broken thâ—n amended comming to me in Cisalpina made humble sute to me for pardon absolution I thinking nothing els but true repentance in him receaued him again to fauour did restore him to the communion only from which he was excommunicate but to his kingdome from which in the Synode of Rome he was worthily expulsed I did not restore nor to the rentes and fruites therof that he might returne to the faith againe that I graunted not vnto him And that I did for this purpose that if he should deferre to fall to agreement with certaine of his neighbours whom he hath alwayes vexed and to restore agayn the goods both of the church and otherwise thaÌ„ he might be compelled by the censures of the Church and force of armes therunto Wherby diuers and sundry bishops and princes of Germany such as he had long troubled being helped by this opportunitie elected Rodolphus their Duke to be king in the place of Henricus whom they for his transgressions had remooued dispatched from his empire But Rodolphus first in this matter vsing a princely modestie and integritie sent vp his messengers to me declaring how he was constrained wild he nild he to take that regall gouernment vpon him albeit he was not so desirous therof but that he would rather shew himselfe obedient to vs then to the other that offied him the kingdom and whatsoeuer our arbitrement should be therin he would be vnder obedience both of God and of vs. And for more assurance of his obedience he hath sent his owne children hither for pledges Vpon this Henricus began to snuffe and first entreated with vs to restraine and inhibite Rodolphus through the paine of our curse from the vsurpation of his kingdom I aunswered againe I would see whether of them had more right and title thereunto so send our Legates thither vpon the same to know the whole state of the matter and thereupoÌ„ I would decide betwixt theÌ„ whither of them had truer part But Henricus would not suffer our Legates to come to take vp the matter and slew diuers both secular men and of the Clergy spoiling and prophaning churches and so by this meanes hath indangered himselfe in the bandes of excommunication I therefore trusting in the iudgement and mercy of God and in the supportation of the blessed virgin also vpon your authoritie do laye the sentence of curse vpon the said Henricus all his adherents

other man might and so were he vnmighty and not GOD as he would not make his rule so perfite as an other did his and so he had bene euill willed namely to himselfe For if he might and could and would haue made a rule perfite without default did not he was not Gods sonne almighty For if any other rule be perfiter then Christes then must Christes rule lack of that perfection by as much as the other weren more perfiter and so were default and Christ had fayled in making of his rule but to put any default or failing in god is blasphemie If thou say that Christs rule and that religion of that S. Iames maketh mention of is the perfitest why holdest thou not thilke rule wtont more And why clepest thou the rather of S. Fraunces or S. Dominikes rule or religion or order then of Christes rule or Christes order Frere canst thou any default or assigne in Christs rule of the Gospell with the which he taught al men sekerly to be saued if they kept it to her ending If thou say it was to hard then sayest thou Christ lyed for he sayd of his rule My yoke is soft and my burthen light If thou say Christes rule was to light that may be assigned for no default for the better it may be kept If thou sayest that there is no default in Christes rule of the Gospell sith Christ himselfe saith it is light and easy what neede was it to patrons of Freres to ad more thereto and so to make an hardar religion to saue Fryers then was the religion of Christes Apostles and his disciples helden and were saued by But if they wolden that her Freres saten aboue the Apostles in heauen for the harder religion that the kepen here so wold they sitten in heauen aboue Christ himself for they mo and straight obseruations than so should they bee better then Christ himselfe with mischaunce Goe now forth frayne your Clerkes and ground ye you in Gods law gyf Iack an aunswere and when ye han assoiled me that I haue sayd sadly in truth I shal soâ—e thee of thine ordes and saue thee to heauen If Freres kun not or mow not excuse hem of these questioÌ„s asked of hem it seemeth that they be horrible gilty against God and her euen Christen For which gâ—tes defaultes it were worthy that the order that they call theyr order were fordone And it is wonder that men sustayne hem or suffer hem lyue in such maner For holy writ biddeth that thou doe well to the meke and geue not to the wicked but forbed to geue hem bread least they be made thereby mightier through you After these digressions now to returne to the course of our story agayne As Henry this king succeeded K. Iohn his father so after Innocent the Pope came Honorius 3. then Gregorius 9. c. And after Otho the Emperoure whom the Pope had once set vp after depriued agayn succeeded Fredericke the second as is partly before touched In the dayes of these kinges popes and Emperors it were to long to recite al that happened in England but especially in Germany betwixt Pope Honorius Gregorius and Fredericke the Emperour the horrible tragedy wherof were inough to fill a whole booke by it selfe But yet we meane God willing somewhat to touche concerning these Ecclesiastical matters first beginning with this realme of England After that the kingdome of England had bene subiected by K. Iohn as hath bene sayd and made tributary to the pope and the Romish Church it is incredible how the insatiable auarice and greedines of the Romaines did oppresse and wring the commons and all estates degrees of the realme especially beneficed men and such as had any thing of the Church Who what for theyr domesticall charges within the realme what for the pope what for the Legates what for contributing to the holy land what for relaxations and other subtile sleightes to get away theyr money were brought into such slauery captiuitie and penury that where as the king neyther durst nor might remedy their exclamations by himselfe yet notwithstanding by his aduise Symon Mounfort and the Earle of Leiceister and other noble men not forgetting what great greuances and distresses the realme was brought into by the Romaines thought to worke some way how to bridle restrayne the insatiable rauening of these greedy wolues Wherefore they deuised their letter geuing straight commandement to the religious men and to such as had their churches to terme that heÌ„ceforth they should not answere the Romaynes of such fermes and rentes anye more but should pay the sayd fermes or rents vnto their own proctors appoynted for the same purpose as by their writings sent abroad to byshops or chapters other Ecclesiasticall houses may appeare in this forme and effect as followeth TO such and such a byshop and suche a chapter all the vniuersitie and company of them that had rather dye then to be confounded of the Romaines wisheth health How the Romaines and their Legates haue hitherto behaued themselues toward you and other Ecclesiasticall persons of this realme of England it is not vnknowne to your discretions in disposing and geuing away the benefices of the Realme after their owne lust to the intollerable preiudice and greuaunce both of you and all other Englishmen For where as the collation of benefices shoulde and doe properly belong to you and other your fellow byshops Ecclesiasticall persons they thundring agaynst you the sentence of excommunication that you should not bestow them vppon anye person of this Realme vntill in euery Diocesse and Cathedrall Churche within the Realme fiue Romaines such as the Pope shall name be prouided for to the value of euerye man an hundred poundes by yeare Besides these many other greuaunces the sayd Romanistes doe inflicte and inferre both to the Laitie and Nobles of the Realme for the patronages and almoise bestowed by them and their auncestours for the sustentation of the poore of the Realme and also to the Clergy and ecclesiasticall persons of the Realme touching their liuinges and benefices And yet the sayd Romanistes not contented with the premisses do also take from the Clergy of this Realme the benefices whiche they haue to bestow them vpon men of their owne country c. Wherefore we considering the rigorous austeritie of these foresayd Romanistes which once comming in but as straungers hether nowe take vpon them not onely to iudge but also to coÌ„demne vs laying vpon vs vnportable burdens whereunto they will not put to one of their owne fingers to moue laying therfore our heades together vppon a generall and full aduise had among our selues concerning the same haue thought good although very late to resist and withstand them rather then to be subiect to their intollerable oppressions greater slauery more hereafter to be looked for For the which cause we straitly charge and commaund you as your friendes going about to deliuer

an example to the flocke and when the chiefe Pastor shall appeare you shall receiue an incorruptible crowne of eternall glory c. And this is the doctrine of Peter as they shal se which do not obey it As for vs the other part of the sayd Epistle is sufficient Wherein he willeth theÌ„ to reioice which are in heauines through manifolde temptations that the triall of theyr sayth being much more precious theÌ„ gold that perisheth and is tryed in fire may be theyr laud honour and glory at the appearing of the Lord Iesu. c. But beare with me I pray you O holy Father and of all your Predecessors most meekest and suffer my wordes though the seme something sharpe for they be sighings of a sorrowfull hart Wherefore gird about your loynes with fortitude and light vp the candle of your descretion and seeke the groat that is lost of the vnity I meane of sayth And we will also with like compassion ioyne with your holynesse and will not spare this weake body of mine in pretending any excuse either of age or leÌ„gth of the way For the more laborous the trauell is the moe crownes it bringeth And S. Paule sayth Euery man shall receiue reward according to his trauell c. Neither are we ignoraunt if it please your holinesse that like as we Grecians for our partes do labour in all respectes to keepe and obserue the sincerity of true sayth and doctrine not to erre ne swerue in any part or poynt from the statutes of the blessed Apostles and auncient fathers so the Church likewise of old Rome doth for her part labour also we know well to follow the sincere verity of Christian doctrine and thinketh her selfe to erre in nothing nor to neede any remedye or reformation And this we know is the iudgement and saying of both the Churches aswell of the Greekes as of the Latines For no man can see any spot in his owne face without he stoope downe to the glasse or els be admonished by some other whether his face be blotted or no. Euen so haue we many great sayre glasses set before vs first the cleare Gospell of Christ the Epistles of the Apostles and diuinitie bookes of auncient writers Let vs therefore looke in them well They will shew euery mans minde and iudgement whether he go right or wrong The God of peace tread downe Sathan speedely vnder our feet The author of peace confound the sower of discord He that is the cause of all goodnes destroy the hater of that which is good and which geueth cause of offence and slaunder And he which is God of all ioy and peace send to vs whiche are the shepheardes of his sheepe reasonable the aungell of peace and messenger of great glad tidings as he did in the Natiuitye of Christ to the shepheardes of brute sheepe and vnreasonable and make vs worthy to sing that ioyfull song of Gods prayse Gloria in excelsis Deo in terra pax hominibus bona voluntas and to receiue one an other with an holy kisse The grace of our Lord Iesus Christ and the peace of God the Father and the communion of the holy spirit be with you alwayes Amen Â¶ An other Epistle of the sayd Germanus Patriarch of Constantinople and Primate of the Greek Church to the Cardinals of Rome AN other letter the sayd Germanus Patriarch of Constantinople wrote also the same time to the Popes Cardinals wherin he first commending them for theyr wisedome and counsell and shewing what vtility commeth by good counsell geuing for so much as God sayth he many times that he hydeth from one inspireth to an other so that that good thing which by the almighty God is sonderly dispensed to diuers through common counsell and conference spreadeth to the publicke vtility of many c. After this eftsoones he beginneth to exhort them that they like charitable ministers and discrete counsellors will take in hand the spirituall armour of God to cast downe the stoppe partition walle of the olde discord betweene the Greekes and Latine Church that they will be a meanes to the Bishop of Rome that they which so long haue bene disseuered by dissention may now be conioyned in vnity of peace in brotherly charity and communion of fayth Concerning which matter I haue sayth he already written to his holynesse And now I beseech the king of heauen whiche tooke the shape of a seruaunt to helpe his miserable seruauntes and was exalted vpon the crosse to raise them vp which were fallen into the profundity of desolation that he will vouchsafe to put from your hartes all elation of minde extolling it selfe ouer and aboue the vnity of your brethren and fellow seruauntes and to lighten your consciences with the true light of vnderstanding that we may altogether agree in one that there be no schisme amongst vs. Let vs therefore as we are instructed so abide in one minde that it be not sayd of vs as it was of the Corinthians before vs I hold of Paule I of Apollo I of Coephas and I of Christ but that all we as we holde the name of Christ and are all called Christians so may also abide in that wherein we are instructed in one minde that is to follow loue and charity in Christ Iesus hauing alwayes in our hartes the wordes of the Apostle saying One Lord one Fayth one Baptisme And now to be playne with you in that I haue to say I shal desire you not to be offended with me in vttering the trueth as a frend vnto you The wordes sayth Salomon of a wise man telling trueth be like to nayles which be driuen in deepe And truth for the moste parte breedeth enemies And therefore though I am partly afrayd yet will I simply confesse the trueth vnto you Certes this diuision of Christian vnity amongst vs proceedeth of no other cause but onely of the tiranny oppression and exactioÌ„s of the Church of Rome which of a mother is become a stepdame and hath put her children from her whome long time she nourished after the maner of a rauening bird which driueth her yong from her which children how much the more humble and obedient they are to her the lesse she esteemeth them and treadeth them vnder foot not regarding the saying of the Gospel Who so humbleth himselfe shal be exalted Let modesty therefore something temper you and let the auarice of the Court of Rome although it can not well out of the flesh which is bred in the bone yet surcease a while and let vs together condescend to the triall of the trueth which trueth being found out on both sides let vs constantly embrace the same For why we haue bene altogether some times both Italians and Grecians in one fayth and vnder the same Canons hauing peace each with other and defending one an other and confounding the enemies of the Church At what tyme many flying out of the west

superstition but that you may spoyle robbe the people as in Luke 20. Which deuour widowes houses by dissembling of your long prayer Glosse The which make ouer long prayers to the intent they may seeme more deuout that they may get both mony great coÌ„mendation of all such as be sicke and troubled with the burden of theyr sinnes Whose prayers be turned into sin which neither are profitable for themselues nor any other But rather shall haue for making those prayers greater damnatioÌ„ for as much as by the same they deceiue others For by this that they receiue and take both golde and siluer it appeareth that they preath not for soule healthes sake but onely for filthy lucre and gayne sake Math 10 Be ye possessours neither of gold nor siluer Glosse If they then haue these thinges they can not seeme or be thought to preach for the health of yâ— soule but for lucres sake And so sayth Hiâ—rome vpon the Prophet Malachy Because some Prophets tooke mony theyr Prophecy became diuinatioÌ„ that is to say theyr prophecy appeared not to be prophecie but diuination or inchauntment that is that such prophecy procedeth not froÌ„ God but from the deuill And this appeared in 1. q. 1. hauing this beginning NunquaÌ„ diuinatio c. Therfore these preachers which circumueÌ„t and beguile men to the inteÌ„t that they should geue them their goode either in their life time or after theyr death are not true Apostles but false Prophets The 14. signe is that false Prophets when any verity is preached which for the most part they are not acquainted with all or that touched them then begin they to chafe and barke against the same wherupoÌ„ the Apostle in the 3. chapter to the PhilippiaÌ„s saith behold the dogges Glossa Understand you that they are not dogs by nature but by their vsage conditioÌ„s barking agaynst the truth which they were neuer acquainted with And so he coÌ„pareth theÌ„ right well to dogges because dogs folow rather custome then reason So false Apostles do keepe the custome of the law do bite and barke against the truth as though they were without the gift of reason And also in the secoÌ„d epistle to Timothy the 4 chapter saying They get them instructors according to theyr owne desires Glossa Whiche may teach them what things they themselues are willing to heare because the truth seemeth nothing pleasant vnto them Therfore those preachers which barke agaynst the late reuealed truth which toucheth theÌ„ very neare therfore cause the same to be hidden kept vnder are not true Apostles but false prophets The 15. signe is that the true Apostles doe not enforce any to receiue or heare them which be vnwilling therunto but send them away rather least they should seeme to seek after some earthly and transitory thing Math 10 Who soeuer will not receiue you get you out of that Citty and shake the dust from off your feet c. Glossa That you may thereby shew that the desire of earthly thinges hath no power in you Therfore those preachers which wrastle striue as it were to that intent they would be receiued and heard are no true Apostles For as muche as the Apostle sayth Corint 11. If any man appeare among you to be ouer contentions or full strife such custome haue we none nor yet the congregation of Christ. The 16. signe is that the Apostles did not procure the indiâ—nation of those princes with whom they were esteemed and regarded against such persons as would not receiue them and heare theÌ„ according as we read in the life of Simon and Iude the Apostles The chiefe ruler being very angry commauÌ„ded a very great fire to be made that the bishops might be cast into the same all other which went about to deâ—ame the doctrine of the Apostles of Christ But the Apostles fell downe before the Emperor saying we beseech you syr let not vs be the authors or causers of this destruction or calamity Nor that we which are sent to be the preseruation of men and to reuiue those that are dead through sinne may seem to be killers of those that be aliue Therefore those preachers which seeke to stirre vp the displeasure of Princes agaynst them whose fauours now they enioy that will not receiue and heare them or rather whom they themselues hate are no true Apostles but false Prophets The 17. signe is that the Apostles of Christ haue not onely the knowledge of those things which God hath already done but also of those thinges which he will hereafter doe as in the Apoâ— 3. The beastes were full of eyes both behinde and before Glose Obtaining the knowledge of those thinges which God had done as also what he would do hereafter in the end of the world Therfore those that say they know not the perils of the church in the latter time which are prophecied afore or that they care not for them or els if they know theÌ„ not they haue not eyes be hinde and before be no true Apostles Therefore what time as they call themselues Apostles they are false prophets The 18. signe is that true Apostles do not desire the riches and goods of them to whom they preach wherby they are discerned from wolues that is to say from false Prophets Act. 20. I haue desired no mans golde nor siluer Glose By this are Wolues discerned for they desire suche thinges And agayne in the same place For those thinges which I had neede of and to those which were with me these handes haue ministred Glose This example also of labouring is a spectacle for Bishops wherby they are discerned from wolues For such as aske or beg of those to whom they preach or set any other to aske or beg in theyr names do seeme to commit simony Like Byezi of whom it is red in the third booke of kinges the fiâ—t chapt that craued certaine apparell of Naaman the Sirian to whome his maister Elizeus had restored the benefit of health Not withstanding he had gotten those garments vnwitting to his maister Whereupon Gregory Nazianzenus sayth 1. q. 1. Qui isti debetur But some man perhaps will say can not the preacher aske money or money woorth of those to whoÌ„ he preacheth Or at the least may not he beg To this may be answered If the preacher by authority preach and doth feed his flocke as a true pastor with the food of Gods word he may take money or money worth but then it is not begging or crauing but it is by authoritye as the second to Timothy the second chapter It is meete that the husband man that tilleth the ground should first and afore other receiue the commodity of his encrease Glose He putteth the vertuous preacher out of doubt not preaching for that intent to make marchaundise of the Gospell and geueth him to vnderstand that it is lawfull for him to take of them whom he feedeth as his flocke

successors But if thou haue geuen any we iudge the gift to be voyde and call backe how farre so euer thou hast gone forward And whosoeuer beleueth otherwise we iudge them heretickes Vnto this letter of the Pope king Phillip maketh answere agayn in maner order as followeth which is this Â¶ Phillip by the grace of God King of Fraunce to Boniface not in deedes behauing himselfe for Pope little friendship or none TO Boniface bearing himselfe for chiefe Byshop little health or none Let thy follishnes know that in no temporall things we are subiect to no man and that the giftes of prebendes and many benefices made and to be made by vs were and shall be good both in time past and to come And that we will defend manfully the possessours of the sayd benefices and we thinke them that beleue or thinke otherwise fooles and mad men Geuen at Paris the Wednesday after Candlemas an 1301. After these aforesayd and other writinges passing to and fro betweene the French kyng and the pope within a yeare and a halfe after the king sommoneth a Parliament sending downe hys letters to his Sheriffes and other officers to summon the Prelates and Barons of the Realme vnto the sayd Court of Parliament according to the tenor of the kinges letters here following PHilip by the grace of God king of Fraunce c. Whereas we would take counsaile with the Prelates Barons and other our faythfull about weighty matters and hard and suche as belong greatly to our right and touching our honour state liberties and lawes of this our Realme Churches and Ecclesiasticall persons and would also go forward and proceede in the foresayd matters according to their counsayle We commaund you that ye dilligently in our behalfe require straightly charge all the Prelates in your baliwicke and also all and singuler Abbots and Priors of the same your foresayd baliwicke to certayne of the whiche we haue directed downe our special letters for the same cause that as they fauour our honour the good state both of the realme of thÃ©selues and of the Church they repayre to vs in their own persoÌ„s all lets and delayes set aside and all other busines left of Shewing to them moreouer that we can iudge none of them to be eyther to vs faythfull subiects or friendes to the Realme which shall faile herein or withdraw himselfe in the foresayd busines counsayles and helpes in tyme. Wherin if peraduenture any shall slack or refuse to resort and come toward vs within 8. dayes froÌ„ the tyme of this charge geuen by you or your commaundement That then you to seise all hys temporall goodes into our hand so seised to holde them vntill you receiue other commaundement from vs. Geuen at Paris the Monday before the Natiuitie of S. Iohn Baptist in the yeare of our Lord. 1303. Â¶ A declaration of maister William Nagareta made against Pope Boniface the eight with his appellation also made at Paris afore the kyng and his Counsaile in the Church of Paris IN the name of God Amen In the yeare of our Lorde 1303. Indictione secunda the 12. day of March and the ix yeare of the Popedome of the most holy father the L. Boniface the 8. by Gods prouidence pope and in the presence of vs common notaries and witnesses written vnder the noble man maister William Nagareta knight a worshipfull professour of the lawes standing afore the most excellent Prince the Lord Philip by the grace of God most noble king of Fraunce spake with liuely words and gaue in writinges these thinges that follow There haue bene false Prophetes among the people as there haue bene also among you false teachers c. S. Peter the glorious prince of the Apostles speaking to vs by the spirite tolde vs thinges to come that likewise as there were false Prophetes afore tyme so there should come among you false teachers bringing in sectes of destruction by the which the way of trueth shall be defaced and couetously they shall make marchandise of you with fayned wordes and further addeth that such maisters did follow the way of Balaam of Bosor whiche loued the reward of wickednes and had hys bridled Asse to correct hys madnes whiche speaking in a mans voyce did stop the foolishnes of the Prophet All which thinges as they be shewed to vs by the greatest Patriarch himself Your eyes see them fulfilled this day according to the letter For there fitteth in S Peters Chaire the mayster of lyes causing himselfe to be called Boniface 1. a well doer where he is notable in all kinde of euill doyng And so both he hath taken to himselfe a false name and where he is not a true ruler and maister he calleth himselfe the Lord Iudge and mayster of all men And comming in contrary to the common order appoynted by the holy fathers and also contrary to the rules of reason and so not entring in at the doore into the Lordes shepefold is not a shepheard nor hierling but rather a theefe robber For he the true husbaÌ„d of the Romish church yet liuing deceiued him that was delighted in simplicitie entised him with fayned flatterings gifts to let him haue his spouse to be his wife let no man separate at length laying violent handes vppon hym perswading him falsely that thing which the deceiuer sayd to come from the holy spirite was not ashamed to ioyne to himselfe with wicked practise that holye Church which is maistresse of all Churches calling hymselfe to her husband where as he cannot be for Celestinus the true Romish Byshop agreed not to the said deuorce being deceiued by so great subtiltie nothing is so contrary to agreeing as errour and deceit as mans lawes beare witnes that I neede not to speake of his violence But because the spirite inspireth where he will and he that is led with the spirite is not vnder the lawe the holy vniuersall Church of God not knowing the craftes of that deceiuer stumbling and doubting whether it came from the holy ghost that Celestinus should leaue of his gouernment and the sinnes of the people deseruing it for feare of a schisme suffered the foresaid deceauer although according to the doctrine of our Lord by hys fruites he might be knowne whether he came to the say'd regiment by the holy ghost or otherwise his fruites as it is playnely here written beneath are now manifest to all men by which it is apparaunt to the worlde that he came not in by God but otherwayes and so came not in by the sheepefould His fruites are most wicked and hys ende is death and therefore it is necessary that so euill a tree according to the Lordes saying should be cut downe and cast into the fire This caÌ„not auaile to his excuse which is said of some men that is that the Cardinals did agree vpon him agayn after the death of the sayd Celestinus the pope seing he could not be her husband whom

theÌ„ If Christian perfection by the friers Philosophy stadeth in wilfull beggery 12. Item if Christ the high priest had begged wilfully theÌ„ did holy Church erre wittingly which ordeined that none without sufficient title of liuing clothing should be admitted to holy orders And moreouer when it is seyd in the canonicall decrees that the bishop or clerke that beggeth bringeth shame vpon the whole order of the clergy 13. Item if Christ had wilfully begged then the example of wilful pouerty had perteyned to the perfection of Christian life which is contrary to the old law which commauÌ„deth the Priestes which liued then after the perfection of the law to haue possessions and tithes to keep them from beggory 14. Item if Christ did wilfully begge then beggery were a poynt of christian perfection And so the Church of God should erre in admitting such patrimonies and donatioÌ„s geuen to the Church and so in taking from the Prelates their perfection 15. Agayne what will these friers which put their perfection in begging say to Melchisedech who without begging or wilfull pouerty was the high Priest of God and King of Salem and prefigured the order and Priesthoode of Christ 16. And if beggery be such a perfection of the Gospell as the friers say how coÌ„meth it that the holy Ghost geuen to the Apostles which should lead them into all trueth tolde them no word of this beggerly perfection neither is there any word mentioned therof through the whole TestameÌ„t of God 17. Moreouer where the Prophet sayth I neuer did see the lust man forsaken nor his seed go begging their bread How standeth this with the iustice of Christ which was most perfectly iust if he should be forsaken or his seede goe begge their bread And theÌ„ how agreeth this with the abhominable doctrine of friers Franciscan which put theyr perfection in wilfull begging 18. Finally doc wee not read that Christ sent his disciples to preach without scripp or wallet and bid them salute no man by the way Meaning that they should begge nothing of no man Did not the same Christ also labor with his handes vnder Ioseph S. Paule likewise did he not labour with his handes rather then he would burden the Church of the Corinthians And where now is the doctrine of the friers which putteth state of perfectioÌ„ in wilfull begging The fift conclusion of Armachanus agaynst the friers was this that Christ neuer taught any man wilfully to begge which he proued thus It is written Actes 1. Christ began to do and to teach If Christ therfore which did neuer wilfully beg himselfe as hath bene proued had taught men otherwise to do then his doing and teaching had not agreed together Item if Christ which neuer begged himselfe wilfully had taught men this doctrine of wilfull begging contrary to his owne doing he had geuen suspition of his doctrine and ministred slaunder of the same as hath bene proued â—t the fourth conclusion before Moreouer in so reaching he had taught coÌ„trary to the Emperors iust law which â—xpresly forbiddeth the same The sixt conclusion of Armachanus agaynst the Friers was that our Lord Iesus Christ teacheth vs that we should not beg wilfully which he proueth by seueÌ„ or eight reasons First where it is written Luke 14. when thou makest a feast call the poore weake lame and blind and thou shalt be blessed for they haue not wherewith to reward thee agayne To this also perteineth that decree of that apostle 1. Thes. 3. He that will not worke let him not eat Furthermore the same Apostle addeth in the same place For you haue vs for exaÌ„ple how we were burdenous to nomaÌ„ neither did we eat our bread freely but with labor and wearines toiling both day and night and all because we would not burtheÌ„ you c. 4. Item where we read in the scripture the slouthful in aÌ„ reprehended Pro. 6. why slepest thou O sluggard thy pouerty and beggery is comming vpon thee like an armed man c. And agayne in the same booke of Prouerbs The slouthfull man sayth the scripture for colde would not go to the plough therfore he shal beg in sommer and no man shall geue bun c. Also in the sayd booke of Prouerb last chapter The diligent labouring woman is commended whose fingers are exercised about the rocke spindle And all these places make agaynst the wilfull begging of sturdy Friers 5. Item Frier Frances their owne founder in his owne testament sayth And I haue laboured with mine owne hands and will labor and will that all my frierlings shall labor and litle of theyr labor wherby they may support theÌ„ selues in an honest meane And they that cannot worke let them learne to worke not for any couetousnesse to receiue for theyr labor but for example of good workes and to auoyd idlenesse And when the price of theyr labor is not geuen them let them resort to the Lords table aske their almes from dore to dore c. Thus much in his TestameÌ„t And in his rule he sayth Such brethren to whom the Lord hath geuen the gift to labor let them labour faithfully and deuoutly c. wherfore it is to be maruelled how those friers with their wilfull begging dare transgresse the rule obedience of Frier Frauncis their great graundfathers testament 6. Item if Christ at any time did beg or did lacke it was more because he would vse a miracle in his own persoÌ„ theÌ„ because he would beg wilfully as when he sent Peter to that sea to finde a groat in the fishes mouth which thing yee he thought rather to do theÌ„ to beg the groat of the people which he might soone haue obteined 7. Item by diuers other his examples he seineth to teach the same as where he sayth The workmaÌ„ is worthy of his hier Also the workeman is worthy of his meate Math. 10. Luke 10. And wheÌ„ he spake to Zache that he would turne into his house And so likewise in Bethany and all other places he euer vsed rather to burden his frends theÌ„ to beg of other vnacquaynted 8. Item with playn precept thus he sendeth forth his disciples willing them not to go from house to house Luke 10. so as Friers vse now to goe Many other Scriptures there be which reproue begging as where it is sayd The foot of a foole is swift to the house of his neighbor Eccl. 29. And in an other place My childe sayth he see thou want not is the tune of thy life for better it is to die then to lack Eccl. 21. 9. IteÌ„ where Christ counselling the young man had him go and sel that he had and geue to the poore and folow him if he would be perfect doth not there cal him to wilful begging but calleth him to folow him which did not beg wilfully The seuenth conclusion of Armachanus is that no wise nor true holy man can take vpon him wilfull pouerty to be obserued alwayes which

preach no lyes nor vayne iests or other things not authorised but only the law of Christ the minds of the holy doctors And he that doth so preach necessity occationing or mouing him therunto in case there be no Pope or Bishop or in case possible to withstand the preaching of heretickes or false preachers he in so doing doth not vsurpe the office of preaching and in suche case there is no doubt but he is sent of God and this doth also answere vnto that which is consequently sayd that if any man will peradueÌ„ture craftely answere that such preachers are inuisibly seÌ„t of God although not visibly of meÌ„ when as that inuisible seÌ„ding of God is much more better theÌ„ the visible sending of men A man may reasonably answere therunto that forsomuch as that interuall seÌ„ding is secret it is not sufficient for a man onely to say that he is sent of God forsomuch as euery hereticke may so say but he ought to proue the same his inuisible calling by the working of some miracle or by some speciall testimony of the scripture Here it is to be noted according to S. Augustine in his 65. booke of quest vnto Orosius that there is 4. kindes of sending The first is from God onely whereof we read in Moises other which were inspired by God And this kinde sending loseth from the daunger of the statute so that he whom the spirit of God hath enspired this prelate geuing thankes may proceed vnto a better life WherupoÌ„ Pope Urbane sayd 19. quest 2. There be sayd he 2. lawes the one publick the other priuate The publick law is that which is confirmed in writing by the holy fathers such as is the canon law which is only geuen for transgressions As for example it is decreed in the canons that none of the clergy shall go froÌ„ one bishoprick vnto an other without the letters commendatory of his bishop the which was ordeined onely for offeÌ„ders that no infamed persons should be receiued of any bishop For they were wont when they could not celebrate or do their office vnder their owne Bishopricke to go vnto another which now is forbidden by the lawes and precepts The priuate law is that which by the instruction of the holy Ghost is written in the hart as the Apostle speaketh of many which haue the law of God written in their hartes And in an other place Forsomuch as the Gentiles haue not the law of God but naturally doe those thinges which are of the law they are lawes vnto theÌ„selues And afterward he sayth the priuate law is much more worthy then the publicke law For the spirit of god is a law And they which are moued by the spirit of God are led by the law of God And who is he that can worthely resist agaynst the holy Ghost Whosoeuer therfore is led by the spirit of God albeit his bishop do say him nay let him go freely by our authority for the law is not appointed for the iust man for where as the spirit of God is there is liberty and if ye be led by the spirite of God ye are not vnder the law Beholde here it is affirmed that the sending by God through inspiration is not bound vnder the bondage of the law for that law is more worthye then the publicke law Secondly that the law is made for transgressors offenders and not for the iust Thirdly that whosoeuer is ledd by the spirite of God although his Bishop stand agaynst him he may proceed vnto a better life Wherby it is euideÌ„t that a deacon or priest disposed to preach and being led by the spirit of God he may freely preach the gospell of christ without the spiritual licence of his bishop It is euideÌ„t for somuch as it is good that a deacon or priest do liue well preach fruitfully Ergo he may proceede from idlenes vnto the labor office of preaching and so vnto a better life But where as it is sayde afore that for so much as the inward sending or calling is secret therfore it is not sufficient for a man barely to affirme onely the he is sent of god when as euery heretick may so say but it is necessary that he do confirme proue his inuisible sending by the working of some miracle or by some speciall testimony of the scripture Here is to be noted that there are 2. kindes of preachers some true preachers of our sauior Christ other seducers of Antechrist The first sort following the mayster Christ teach the people in truth The other sort being of a corrupt minde and reprobate touching faith resist against the verity And through couetousnes by their fained words do make marchandise of the people And these meÌ„ do geue shal geue miracles as our sauior saith Math. 24. There shall arise false Christs and false prophets the which shall shew great signes and wonders in so much that euen the elect theÌ„selues if it were by any meanes possible shoulde be brought into error And the apostle in â—he 2. to the Thes. 2. as touching their head Antechrist writeth thus whose comming shal be according to the operation of sathan with al power and signes false miracles seducing vnto iniquity those which do perish because they haue not receiued the charity and loue of truth that they might be saued Therfore will the Lord send vpon them the operation of error that they shall geue credit vnto lies That all such as haue not belued the truth but consent vnto wickednes should be iudged Behold how expressely our Sauior by himself and by his Apostle doth teach vs how the disciples of Antechrist with theyr head should shine through their great signes and woÌ„ders But the true disciples of Christ shall not so do in the time of Antechrist For as S. Isidor sayth in his first book 22. De summo bono Before that Antechrist shall appeare all vertues and signes shall cease from the Church that he may the boldlier persecute the same as an abiect For this profit shall all miracles and signes cease vnder Antechrist that thereby the patience of the holy meÌ„ might be known and the lightnes of the reprobate which are offeÌ„ded may be opened also that the cruelty of the persecuters shuld be made more scare Thus writeth S. Isidor S. Gregory in his 24. booke of Morals sayth For why by a terrible examination of Gods secret dispeÌ„satioÌ„ shall all signes of vertue or power be takeÌ„ away from the holy church before that the Leuiathan appeare in yâ— most wicked and damnable man whose shape he doth take vpon him For prophecy is hidden the gift of healing is takeÌ„ away the vertue of loÌ„g abstineÌ„ce is deminished the words of doctrine is put to silence and the wonderfull workes of miracles are extinguished which things nothing can vtterly take away but onely the dispensation of God But this dispeÌ„satioÌ„ is not so openly manifoldly

not knoweth not God for God is loue In thys thing hath the loue of God apeared in vs that God hath sent his only begotten sonne into the world that we shuld liue by him Herein is loue not that we haue loued God but that he hath first loued vs and hath sent hys sonne an attonement for oure sinnes Most dearly beloued if God haue loued us we so ought to loue together No maÌ„ hath sene God at any time if we loue together God abideth in vs hys loue is perfect in vs. And againe let vs loue God for he hath first loued vs. If a man shall say I loue God do hate hys brother he is a lyar For he that loueth not his brother whom he seeth how caÌ„ he loue God whom he seeth not And this commaundement haue we of God that who so loueth God should loue his brother also Paule the Apostle in his epistle to the Rom. 13. chapter O we ye nothing to no body sauing that ye should loue together for he that loueth hys brother hath fulfilled the lawe For thou shalt not commit adultery thou shalt not murther thou shalt not steal thou shalt not beare fall witnes thou shalt not couet thy neighbors good and if there be any other commaundement it is pleÌ„tifully fulfilled in this word thou shalt loue thy neighbor as thy selfe Wherfore the fulfilling of the law is loue Paule to the Corinthes 5. sayeth If I shoulde speake with the tonges of men and angels and yet haue not charitie I am become as it were a peece of sounding mettal or rinkling cimball And if I shall haue all prophecie know all misteries and all knowledge and shall haue all faith so that I might remooue mountaines and yet shall not haue charitie I am nothing And if I shall geue abroade all my goodes to feede the poore and shall geue vp my body to be burned and yet haue not charitie it profites mee nothing To the Galathians 5. sayeth Paule For you my brethren are called into liberty doe ye not geue your liberty for an occasion of the flesh but by charity of the spirit serue ye one an other For all the law is fulfilled in one saying thou shalt loue thy neighbor as thine owne self To the Eph. 4. chap. he saith I therfore that suffer bonds in the Lord do beseech you that you would walke worthy of the calling where with ye are called with all humblenes and mildnes with patience forbearing one another in loue being carefull to kepe the vnitie of the spirit in the bond of peace that you be one body and one spirite euen as you be called in one hope of your calling And againe in the 5. chap. Be ye followers of me as most deare children and walke ye in loue as Christ also hath loued vs and hath deliuered vp hymselfe for vs an offring and sacrifice to God of a sweete fauour To the Phil. thus hee speaketh in the 1. chap. Onely let your conuersation be worthy of the Gospell of Christ that eyther when I shall come and see you or els in mine absence I may heare of you that you stand stedfast in one spirit laboring together with one accorde for the faith of the Gospell And in nothing be ye afraide of the aduersaries whych is to them a cause of damnation but to you of saluation and that of God For to you it is geuen not onely that you should beleue in him but also that you shuld suffer wyth him you hauing the lyke fight and battaile that both you haue seene in me and also now do heare of me If therefore there be any consolation in Christ if any comfort of charitie if any felowship of the spirite if any bowels of compassion fulfill you my ioy that you may be of one iudgement hauing one and the self same charitie being of one accord of one maner of iudgement doing nothing of contention nor of vaine glory but in humblenes accompting other amongst you euery one better then your selues not euery body looking vppon the things that be hys owne but those that belong vnto others And to the Coloss. 3. chapter thus he writeth You therefore as the electe of God holy and beloued put vpon you the bowels of mercy gentlenesse humblenesse lowlinesse modestie pacience bearing one wyth an other geuing place to your selues if any haue a quarel against any body euen as the Lord forgaue you so do you also Aboue all things haue ye charitie which is the bonde of perfection and let the peace of Christ triumph in your hearts in whych peace you also are called in one body And be yee kinde thankefull And to the Thessalonians thus Paule writeth in the 4. chapter As concerning brotherly charity we haue no neede to wryte vnto you for you yourselues haue learned of God that you shoulde loue one an other And the same thing ye do towards all the brethren throughout all Macedonia Out of all these many other places of the holy scripture it sufficiently appeareth that the law of Christ is charitie neither is there any vertues commaunded of Christ or any of hys Apostles to be obserued of the faithfull people but that it commeth out of charitie or els doeth nourish charitie The lawe is geuen by Moses and the truth by Christ. Christ came not to vnlose the lawe and the Prophetes but to fulfill them But yet many things were lawful might haue bene obserued in the time of the law whych in yâ— tyme of grace must not be obserued And many things wer vnlawful to them that were vnder the law which in the time of grace are lawful inough After what sort then he did not loose the lawe but did fulfill it it is necessary to declare for those thyngs which hereafter must be sayd For amongest Christians many things are iudged to be lawfull because in the former testament in the law they were lawfull and yet they be expresly contrary to Christes Gospell But the authors of such thinges doe argue and reason thus Christ came not to loose the law of the prophets Now after what sort he did not vnlose them it is manifest by the holy scripture that the law geuen by Moses was written in tables of stone to declare the hardnes of yâ— peoples hart towards the loue of God or of Christ. But Christ hath wrytten his law in the harts and in the minds of his that is to say the law of perfect loue of God of Christ. Which law whosoeuer obserueth he doth obserue the law of Moyses doth much greater works of perfection then were the works of yâ— law Thus therefore were the morals of the old law fulfilled in the law of the charitie of Christ and not vnloosed because they are much more perfectly obserued then of the Iewes This I say if the Christians doe obserue the commandements of Christ in such sorte as he commanded the same to be

Church and not Peter By which head they say that al the members are sustayned and made liuely The thyrd errour which the authors of the canons coÌ„ceiueth in the sayd text of Christ which was sayd to Peter Unto thee will I geue the keyes c. is this They say that in this sentence which was sayd to Peter of the authoritie to binde and loose was ment that as Christ gaue vnto Peter aboue all the rest of the Apostles a speciall and as it I were an excellent power aboue all the Apostles euen so say they he gaue vnto the Bishops of Rome whome they call Peters chiefe successors the same speciall power and authoritie exceeding the power of all other Byshoppes of the world The first part of this similitude and comparison doth appeare manifestly by the premisses to be erroneous wherin is playnly shewed that the other Apostles had equall power with Peter to binde and lose Wherfore coÌ„sequently it followeth the 2. part of the similitude grounded vpon the same text to be also erroneous But and if the first part of the sayd similitude were truth as it is not yet the second part must needes be an errour wherein is sayd that the Bishops of Rome are Peters chiefest successors For althogh there be but one Catholicke christian Church of al the faithful sort conuerted yet the first part therof and first conuerted was of the Iewes the second of the Greeks the third part was of the Romaynes or Latines Whereof the first part was most perfectly conuerted vnto the fayth for that they faithfully obserued the perfectioÌ„ of charitie as appeareth in the Actes of the Apostses by the multitude of the beleuers The were of one hart and one soule neyther called they any thing that they possessed theyr owne but all was common amongst them Hereupon Paule to the Romaynes Salutation to euery beleuer first to the Iew to the Greeks after the Iewes The Greekes were the second and after the Iewes best conuerted and after them the Romaynes taking their information of the Greekes as appeareth by the Chronicles although in deed some Romaynes were conuerted vnto the fayth by Peter and Paule And as Christ sayd thrise vnto Peter feed my sheepe so Peter ruled these three Churches as witnesseth the Chronicles But first he reformed the Church of the Iewes in Ierusalem and Iudea as appeareth by the testimony of the Actes of the Apostles For Acts 1. It is manifest how Peter stonding vp amongst his brethren spake vnto them concerning the election of an Apostle in the place of Iudas the traytor alledging places vnto theÌ„ out of the scripture that an other should take vppon him his Apostleship And so by lot was Mathias constituted in the 12. place of Iudas acts 2. After that the holy Ghost was come vpon the Apostles and that they spake with the tongues of al men the heares were astonied at the miracle And some mocked them saying these men are full of newe wine But Peter stood vp spake vnto theÌ„ saying that it was fulfilled in theÌ„ that was prophecied by Ioell the prophet and he preached Christ vnto the people whome they of ignoraunce had put to death To them was Sauioure promised by the testimony of the Prophets And wheÌ„ they heard the wordes of Peter they were pricked at the heart saying vnto him and the rest of the Apostles What shal we then do And Peter sayd vnto them repent and let euerye one of you be baptised in the name of Iesus Christ for the remission of your sinnes and ye shall receaue the holy ghost And there were ioined vnto them the same day about three M. soules And Actes 3.4.5 it appeareth that Peter aboue the rest did those thinges which belonged to the ministery of the Apostleship as well in preaching as in answering Wherupon some Chronicles say that Peter gouerned the church of the Iewes at Ierusalem 4. yeares before he gouerned Antioche And by the testimony of Paule to the Gal. as before is sayd The Gospell of the vncircumsion is coÌ„mitted to Paule euen as the circumcision to Peter And he that wrought with Peter in the Apostleship of circumcisioÌ„ wrought with Paule amongst the Gentils Wherby it apreth that the Churche of the Iewes was commtted to the gouernment of Peter And in the proces of the Actes of the Apostles it appeareth that Peter beleeued that the fayth of Christ was not to be preached vnto those Gentiles which alwayes liued in vncleannes of Idolatry But wheÌ„ Peter was at Ioppe Cornelius a GeÌ„tile sent vnto him that he wold come shew him the way of life But Peter a little before of the comming of the messengers of Cornelius being in his chaÌ„ber after he had prayed fel in a trance and saw heauen open and a certayne vessel descending euen as a great sheete letten downe by foure corners from heauen to earth In the which were all maner of foure footed beastes serpentes of the earth and foules of the ayre And a voyce spake vnto hym saying arise Peter kill and eate and Peter sayd not so Lorde because I haue neuer eaten any common or vncleane thing This was done thrise And Peter descended not knowing what the vision did signifie and found the messengers of Cornelius As concerning the authoritie iudicial of the clergie many things are written thereof in the Canons of decrees greatly to be marueiled at and farre from the truth of the Scripture The authors of the Canons say that Chryst gaue vnto the priests power iudicial ouer sinners that confessed their sinnes vnto them And this they ground vpon the text of Christ I will geue vnto thee the keyes of the kingdome of heauen and what soeuer thou loosest c. And these keyes of the kingdome of heauen they cal the knowledge to discerne and the power to iudge which they say onely belongeth to the priestes except in case of necessitie then they say a lay man may absolue a man froÌ„ sinne And as touching absolution they say there are three thinges to be required on the sinners part first harty coÌ„tritioÌ„ wherby the sinners ought to bewaile their offeÌ„ding of god thorough sinnes the second is auricular confession whereby the sinner ought to shew vnto the Priest his sinnes the circumstances of them The third is satisfaction thorough penaunce enioyned vnto hym by the Priest for his sinnes coÌ„mitted And of his part that geueth absolution there are two thinges say they to be required that is to say knowledge to discern one sinne from an other wherby he ought to make a difference of sinnes appoynt a conuenient penaunce according to the quantitie of the sinnes The secoÌ„d is authoritie to iudge wherby he ought to ioyne penaunce to the offender And further they say that he that is confessed ought with al humilitie to submit himself to this authoritie and wholy and voluntarily to doe those penaunces which are commaunded

say in case of faith the bishops ought to iudge vpon Christian Emperours and not Emperours vpon Bishops Neyther doe we admit their petition but vpoÌ„ most vrgent causes Notwithstanding we heard them paciently and willingly whiles that they did speake euen so long as they would But now if any of our part would speake by and by he is interrupted troubled and letted What honesty is this What modesty or grauitie is it lawful so to do in the councellâ— Where is the decree of the Councel of Tholose now become where are our decrees which do not only prohibitie tumultes but also all small bablinges talk They say it is because we contemne them but they are they which not onely conteme the Councell but also resist the same The patriarke spake but one small worde agaynst them that of no euill intent or purpose and by and by they complayned the their liberty was broken but they when as they do inforce the councell when as they forbid the President to speake and will not suffer the ordinances to be read doe not iudge that they doe any thing contrary to the liberty of the Councell They say they are the Councell themselues and yet they intreat the Councell These thinges doe not I vnderstande for if they be the Councell why doe they intreat theÌ„selues If they be not the Councell why do they not suffer the Councel for to speake Why do they not look for an answere of him to whom they make their petitioÌ„s Truely this is to much violence and certes our paence is also to much to suffer such excesse euen in the face of the Church But this doth most of all greeue me and thys do I most maruell at But this doth most of all greeue me and thys do I most maruell at that Panormitan a man of singular wit and doctrine did coÌ„clude without any discussing or deciding of the deputies and without the examination of the 12. men or any rite or order The which except mine eies had behold seene I would scarsly beleue if any other maÌ„ should report it vnto me of him Neither do I yet know whether I may sufficiently credite my selfe the matter seemeth so horrible for I do not see by what authoritie his coÌ„clusion doth stande except it be by the authoritie of hys king whom he sayth will haue it to But you most reuereÌ„d fathers take heed that ye bring in no such custome for so it shall come to passe that in all matters a few froward prelates shall haue me to conclude for them And albeit Parnormitan hath proued as he thinketh by strong reasons that the veritie ought to be deferred yet notwithstanding I do require you most reuerend fathers to follow the example of the Apostle who as Arelatensis hath very wel declared would not geue one houres respite vnto Peter when he swarued froÌ„ the truth of the Gospel The sayth is speedely to be relieued holpen neither doth any thing sustaine more danger by delayes theÌ„ faith doth For heresies except they be rooted out at the first wheÌ„ they are once growne are hardly taken away Wherfore I desire you speedily to helpe and ayd Hoyse vp your sayles launch out your ores What should we tary looking for either the Prelats or the princes You are now in conflict I ouely desire that you would hasten vnto the victory Regard not the threatnings of those Princes neyther the opprobries of those contumelious persons for you are blessed sayth the Lord wheÌ„ as men curse you persecute you speaking all euill agaynst you making lyes and slaunders vpon you for my sake reioice and be glad for great is your reward in heauen What is it I pray you that the princes do so much obiect agaynst vs Is not our Lord God able to take vs out of the furnace of hote burning fire and deliuer vs out of the hands of those princes I beseech you most reuerend fathers and louing brethren haue no lesse hope in Iesus Christ theÌ„ Sidrach Misach and Abednago had which feared not that old king Nabuchodouosor and let the princes know that the most high ruleth ouer the kingdomes of men and geueth them vnto whom he pleaseth God beholdeth all thinges from aboue he is I say in the midst amongst vs wherefore are ye then afrayd Be of good courage and shew yourselues as a strong wall for the church of God suffer not the sayth to perish vnder your handes The almighty God is present with you He is present that will defend you Feare not them which seeke onely to kill the body Do iustice and equitie and be assured that he wil not deliuer you ouer into the handes of the bachiter and slaunderer Againe I say vnto you show yourselues valiant and stout Defend your mother the Church And vnto thee O thou president I say that thou oughtest rather to please God then man for if thou depart thence without a finall conclusion know assuredly that thou shalt render accompt in the straight iudgment of God and thus without any more wordes he sate downe in his place In the meane tyme many graue and ancient men had exhorted Panormitan that he shuld geue ouer his conclusion The bishop of Burgen was very instant and earnest with him that he should make vanitie and concord amoÌ„gst the fathers and went about to make an vuitie with al meÌ„ But neither the fathers of the Councell were determined to depart without a conclusion neither Panormitan was minded to aulter his intent and purpose All thinges were disturbed neither did the prelates sit in their seats as they were accustomed but as euerye mans affection led hym Some went to the Cardinall Arelateusis some vnto Panormitan and exhorted them as if they had bene princes or rulers of armies Then Arelatensis knowing the matter to be in danger and that there was no ready way to make a coÌ„clusioÌ„ thought to vse some policie to appease the tumult Most reuerend fathers said he we haue receiued nowe letters out of FrauÌ„ce which declare vnto me marueilous thinges that there are incredible newes syrong vp there which if you will geue me willing audience I wil declare vnto you By this meanes there was a sodayne silence throughout the whole Councel by this marueilous policie he made al men attentiue to heare When as he saw he had free liberty to speake without either fable or history of any letters sent he opened the whole order of the matter as it is requisite in an Orator came by little and little to the principal poynt saying that Eugenius his messengers filled all France preaching a new doctrine and extolling the authoritie of the bishop of Rome aboue the generall Councels agaynst whom except speedy remedy were founde it would come to passe the man woulde geue credite vnto theÌ„ and therfore the sacred Councell ought of necessitie to prouide remedy and of necessitie to conclude vpoÌ„ the

declareth to vs the affliction of Christes Church for sinne and yet that God will not vtterly reiect his people for his sonnes sake as by manifold examples of yâ— Church hetherto may well appeare Againe the continuance of the law first geuen by Moses vnto the destruction of the sayde people by Titus amounteth to 1564. yeares So we counting the age of the new Testament and reckening from the day of our redemption vnto this present be come now to the yeare 1534. lacking but only 33. yeares of the full number Likewise in counting the yeares from their deliueraÌ„ce out of captiuitie to the ende of their dissolution we finde 564. yeares during which yeares as the Churche of the Iewes was not gouerned vnder the authoritie of kings but the high Priests tooke all the power and authoritie to themselues so we Christians for the space especially of these later 564. yeares what haue we seene and felt but only the iurisdiction and domination of the Pope and his high Priests plaieng the Rex in all countreys and ruling the whole whereby by the count of these yeares it is to be thought the daye of the Lordes comming not to bee farre off Furthermore in those latter yeares of the Iewes kingdome what troubles and afflictions that people susteined three hundreth yeares together but chiefly the last 166. yeares before the comming of Christ by Antiochus and his felowes the history of the Machabees caÌ„ report Wherin we haue also notoriously to vnderstaÌ„d the miserable vexations and persecutions of Christian Churches in these latter ends of the world by Antichrist For by Antiochus Antichrist no doubt is figured and represented Thys Antiochus surnamed Magnus and Antiochus Epiphanes his sonne came of the stocke of Seleucus Nicanor much like as the Mahumetes the Turke and Solymannus came of the stocke of Ottomannus Wherein this is to be noted and pondered that like as of the sayd Seleucus issued xij Syrian Kings one after another of that generation which reigned ouer the Israelites with much seueritie and tiranny so of this diuelish generatioÌ„ of Ottomannus haue come xij Turkish tyraunts whereof thys Solyman is now the twelfe God grant he may be the last And as the ij last Antiochi being sonnes of the ij brethreÌ„ did fight together for the kingdome and in fighting were both slaine and shortly after the kingdome fell to the Romaines so the Lorde graunt for Christes sake that the bloudy broode of this old Solyman which had reigned now 46. yeares may so fight together and perish in their owne bloud that the bloudy tyranny of theirs may come to a finall end for euer Amen And that the truth heereof may the better appeare to such as be disposed to meditate more vpon the matter I thought good and profitable for the reader to set before his eies in tablewise the catalogue of both these Antichristian families with the names and succession of the persons first of the twelue Syrian Kings then of the twelue Ottomans in like number and order A comparison betweene the Syrians and the Turkes Â¶ The Syrians 1 Seleucus 32 2 Antiochus Soter 19 3 Antiochus Theos who killed Bernice his mother in law and his yong brother 15 4 Seleucus Callinicus with Antiochus Hierax his brother which two breethren warred one against the other 20 5 Antiochus Magnus 36 6 Seleuchus Philopator 12 7 Antiochus Epiphanes or rather Epimanes 8 Antiochus Eupator 2 9 Demetrius brother of Epiphanes who killed Eupator his cosin 10 Demetrius Nicanor whome Antiochus Sedetes his brother repulsed from his kingdome 11 Antiochus sedetes These two last being brethren had two sonnes 12 Antiochus Grypus Antiochus Cyriconus These two striuing together for the kingdome were both slaine and so not loÌ„g after the kingdome of Syria came to the hands of Cigranes King of Armenia and so being taken from him came to the Romaines in the time of Pompeius Â¶ The Turkes 1 Ottomannus 28 2 Orchanes He slue his two brethren 22 3 Amurathes He put out the eyes of Sauces his owne sonne 23 4 Baiazetes He slew Solymannus his brother 5 Calepinus The Greeke stories make no mention of this Calepinus the Latin stories say that Calepinus and Orchanes were both one and that hee was slayne by Mahumetes hys brother 6 6 Orchanes whome Moses his vncle did slay 7 Mahumetes 1. He slue Mustaphas his brother 14 8 Amurathes 2. Hee siue Mustaphas his brother 34 9 Mahumetes 2. He slue his two brethren Turcinus an infant and Calepinus 73 10 Baiazetes 2. He warred against his brother Demes which Demes was afterward poisoned by Pope Alexander 6. 33 11 Zelymus He poisoned Baiazetes his father his two brethren Acomates and Corcutus wyth all their children his owne cosines 7 12 Solymannus He slue Mustaphas his owne sonne and was the death or Gianger his seconde sonne 46 These two pestilent families and generations rising out doubtles from the bottomles pit to plague the people of God as in number of succession they do not much differ so in maner of their doings and wicked abhominations they be as neere agreeing being both enemies alyke to the people and Church of Christ both murtherers and paricides of their owne breethren and kindred both blasphemers of God and troublers of the whole worlde Wherein we haue all to learne and note by the way the terrible anger of almighty God against sinne and wickednes of men Furthermore who so is desposed to consider and cast the course of times and to marke how things be disposed by the maruelous operation of Gods prouideÌ„ce shal finde the times also of these two aduersaries in much like sorte to concurre and agree For in considering with our selues both the Testaments and Churches of God the first of the Iewes the second of the Christians looke what time had the Syrian Kings to rage then in Hierusalem the same proportion of time hath now the tiranny of the Turks to murther the Christians so that the one Antichrist may well represent and prefigure the other For as by the booke of Machabees may appeare Antiochus Epiphanes was about the 191. yeares before the passion of our Sauiour and day of our redemption so now casting the same number from this present yeare backward we shall finde it to be about the same yeare and time when Baiazetes the fourth Turke after Ottoman began to remoue his Imperiall seate from Bursa in Bithynia to Adrianople in Europe which is a City of Thracia In which yeare time began all the mischiefe in Europe as is to be seene before pag. 738. and this was the yeare of our Lord 1375. Unto the which yeare if we adde 691. it maketh 1566. according to the prophesie of the Apocal. chap. 20. where it is prophesied of Gog and Magog that they shall compasse about the tents of the Saincts and the well beloued Citie by the which welbeloued Citie is meant no doubt Europa and this was in

the tithes geuen to the Leuites Christ comâ—â—undeth â—â—es not â— his exâ—pt tithes â—â—almes Tithes by â—hâ—m and when they were first commauÌ„ded â—a the new â—â—w Paule haâ—â—ng power to take yet â—â—ed it not Paule wold not be chargeous ã€ˆâ—Šã€‰ priestes were coueâ—â—us than what be they now This rule with the rule of begging Frices can not stand togeather Holesome â—â—ough my Lord if your â—it were to â—â—uour it But it conâ—â—rieth not the ordinaÌ„ce â—eyther of God nor of his worde If priestes would not â—â—acke in their duetie they should not lacke in hauing sufficient Fallax argumentum secundum non causam â—vt causam The euill demeanor of the priestes is the cause why the people be so slacke in their tithes Priestes being content with sufficiency and a bare liuing ought to part the residue to the poore Priestes did so than but our priestes doe not to now Whether tithes are to be paid to priestes doing not their duetie Gostly mother nay an vngostly stepdam to all Gods children By the law none could chaleng tithes but onely the seed of Leuy Our priestes be not of the seede of Leuy Ergo by the law our priestes cannot chalenge tithes As the priestbood is chaÌ„ged so is the law chaunged Blesse but curse not saith S. Paule He goeth neare you my Lord when he toucheth your tithes The difference of the freedoms betwene the old and new lawes For what cause tithes were geueÌ„ in the olde law If you take a way tithes you vndoe the church Thorpe preach agaynst whom thou wilt so thou touch not this scabbe The viciousnes and pride of priestes infecteth â—ll the world A spitefull meeknes that is in skarlet gownes The signes and markes of proud priestes Paule saith god shall iudge all fornicators what say you my Lord Priestes ought to be examples of good lining Clarkly spoken and like a Parasite Forget nothing I pray you my Lord. Not lawfvll to sweare by any creature Men ought not to sweare when without an othe he may excuse himselfe that is compelled to sweare Well said Sir Iohn of you your holy mother stroke your head These prelates would be thou be to be good be they neuer so bad A communication betwixt a lawier and a diuine To sweare by a booke is to sweare by creatures Chrisostom blameth booke oath Here now lacked Boner to scratch hym by the face Fither Malueren or els Syr Bryan Blowcole Christ promiseth geueth mouth vtterance The place of Chrisostome expounded how it is sin to sweare well What it is to sweare well Pope holy Church To touch a booke is to sweare by a booke It is happy that he calâ—ed not for a candle and made a Sceâ—ola of him as â—oner did ã€ˆâ—Šã€‰ Tomkins It is happy that Chrisostome was not here or els he would haue had him by the backe But that word cannot be touched Thorpe refseth not sweare Whether the booke be the Gospell â—â—om saith the Gospel is not the Gospel for â—rading but for beleuing The Gospel is not the leaues of the booke but the roote of reason S. Paule Dauid This clarke was well â—eene in the Masse booke The Gospel is not the letter but hid in the letter Misty matters for your blind eyes The kingdome of God taken for the vnderstanding of Gods word This salte was somewhat two sharpe for their rotten fleshe to abide Helpe downe with him sir Iohn Note here the crafty practise of this holy church A false brother A crafty trayne of a popishe dissembler Auricular confession God onely forgeueth sinne man onely can couÌ„sell to leaue sinne Shrife coÌ„fessioÌ„ to priestes A good secular man may be counseller where a priest faileth by S. Augustine Morden Monke of Feuersam preaching of coÌ„fession Harty repeÌ„taÌ„ce to God needeth no confession to a priest No nor nothing els that is good Christ geueth freedome the pope geueth thraldome The true freedome of holy church not destroyed but increased by true preachers Take my Lords blassing stand vp My Lord hath hast for being benighted And why compel you this man to the contrary Thorpe coÌ„tent to submit himself to the ordiâ—â—unce of councels â—f Boner ã€ˆâ—Šã€‰ bene ã€ˆâ—Šã€‰ hee would not ã€ˆâ—Šã€‰ strokeÌ„ ã€ˆâ—Šã€‰ cupbord ã€ˆâ—Šã€‰ multiâ—â—e is not ã€ˆâ—Šã€‰ foloâ—ed in euil ã€ˆâ—Šã€‰ what ã€ˆâ—Šã€‰ is God â—â—ing him â—â—to himâ—â—fe â— cleane ã€ˆâ—Šã€‰ thrift ã€ˆâ—Šã€‰ sin Other mens examples are so to be folowed as they be the followers of Christ Promotions commonly and great liuinges choke truth Men folowing the wayes of Balaam Thorpes felow refuseth to sweare to the prelates Vide supra pag. 497. Arundell the Archb. going out of England The gentlenes of the B. of LoÌ„don to Thorpe So promised Winchester in Queene Maries time but that passed his power to performe A notable aunswer of Thorpe to the Byshop promising to destroy all the Gospellers Such pearles would better beseeme my Lord your golden shooes At illi clamabaÌ„t dicentes tolle tolle crucifige eum Luke 23. Obedience to God and to hys lawe woulde not serue In patience and silence possesse your soules Thorp cast in prison Thorpe comforted strengthened of the Lord after his conflict with the bishop Christ dwelleth in a faythfull soule Christ is the stone wheron we must buildâ— Howe we are made the temple of God Marke what we haue by Christ. The propertie of a square stone Christ is an example of all perfect meekenes Priests seeâ— the pleasure of this world Great oddâ— betwixt the life of ã€ˆâ—Šã€‰ and Châ—â— and hys Apostles WheÌ„ prieâ—â— forget God truth ã€ˆâ—Šã€‰ whether they runne headlong The greâ—â— infect the small Fleshlye priests cannot ã€ˆâ—Šã€‰ with thâ— thinges They hunt after this with tooth and nayle An exhortation to all degrees to see priesthood amended Prelates priestes negligent in their duties Cirp 1. q. 1. cap. Si quis inquit The ende of W. Thorpe vncertayne Iohn Puruey Iohn Puruey prisoned after his recantation Articles of Iohn Puruey recaÌ„ted He speaketh of priestes here not of publique ministers appointed in the Church Vowes The charge of priests Against transubstantiation Articles out of Purueys bookes collected by R. Lauingham The Sacrament of the popish aultar Pope Innocentius head of Antichrist The sacrament in substaÌ„ce bread in signification the body of Christ TransubstaÌ„tiation not openlye taught 1000 yeares after Christ. The Sacrament both bread and the body in diuers respectes Auricular confession and penance The order of Priesthood He meaneth of priuate preaching to theyr neighbours True ministers may be made without shauing Priests here haue a priâ—â—ne not a publique vnderstanding What if there were â—o Pope knowen yet the Church could stand Iâ—nsure â—â—th not â—Priest The Popes â—esures like the blast of Lucifer Popishe priests haue not the keâ—eâ— of heauen but rather of hell The popes curse hurteth not but profiteth Gossopry not sufficient cause to restraine matrimony The first mariage lawfully before witnes made standeth Keeping making vowes Possessions of the Church 1. q. 3.24 q. 1. Cap

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