Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

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

such comfort as no man can vnderstand in that they say that they wil geue you forgeuenes of all your sinnes and great grace pardon to this end that you should warre vpon vs destroy vs wheras their graces and pardons are none other then great lies and a great seducing of the body and soule of all them that beleue them and put their trust in them Thys we would proue vnto them ouercome them by the holy scripture and we wold suffer that whosoeuer is desirous to heare the same shoulde heare it For the Pope and all hys priestes herein deale with you as the deuill woulde haue done wyth our Lorde Iesus Christ. Of whome Luke writeth in hys 4. chap. that be brought him vpon an high hill shewed vnto hym in the twinckling of an eye al the kyngdomes that are in the compasse of the earth said vnto him I wil geue thee c. So the deuill deceiueth the pope and all the priestes with the riches of the worlde and worldly power And they thinke they can geue grace and pardon when they wyll and they themselues shall neuer finde fauour before almighty God except they repent and make amendes because of theyr great deceauing of ChristeÌ„dom And how can they geue that to others which they themselues haue not So dyd the Deuill who was rich in promising and poore in geuing And like as the Deuill is not ashamed to tell a lye so all they are not ashamed to speake that which shall neuer be found true nor be proued by the holy scriptures because for no cause they stirre vp kinges Princes Lordes and Citties to make warre agaynst vs not to the end that the Christian fayth shoulde therby be defended but because they feare that theyr secret vices and heresies shal be disclosed and made manifest For if they had a true cause a godly loue to the ChristiaÌ„ faith they would then take the books of the holy scripture and would come vnto vs and ouercome vs with the weapoÌ„s of Gods word and that is our chiefe desire For so dyd the apostles of our Lord Iesus Christ who came to the Paganes and Iewes and brought them from their infidelitie to the true fayth of our Lorde Iesus Christ and this they dyd in the spirite of meckenes as the Apostle Paule writeth in the 6. chap. to the Galat. Brethren if anye man be agreeued c. So ought they also to doe if they perceiued that they were iust and we vniust And if we woulde not abide instruction then they might take to them kinges Princes Lordes and imperiall citties and resist vs according to the commaundementes of the holy scripture But this is the subtile defence of all the Byshops and Priestes that they say that mayster Hus and Hierome which were burnt at Constance were ouercome of the holy father the Pope and of the whole Councell For ye must vnderstand that they were not ouercome by the holy Ghost but vniustly with wrongfull violence which God may yet hereafter greeuously punishe in all them that gaue their counsel and ayd thereto and they saye it ought not to be suffered tha we should be heard in confessing our fayth How may that be proued by the holy scripture since christ heard the deuilt as it is written in the fourth chap. of Mathewe And they l are not better then Christ nor we worsse then the Deuill If they be iust and haue the truth with them as they saye they haue and we be vnrighteous why do they feare sinc the truth ought not to be afeard of falshod as Esdras writeth in hys second booke the third chapiter Zorobabell declared that truth is of all thinges the most mightye and ouercommeth all thinges For Christ is the trueth Iohn 14. I am the way the trueth c. And the deuill is the father of lies Iohn 8. He is a lyerfrom the beginning and neuer abode in the truth there is no truth in him Therfore if the pope and hys priestes haue the truth let them ouercome vs with the word of God But if they haue lyes then they cannot long abide in al their presumptioÌ„ Wherfore we exhort and beseech al the imperiall Cities al kings Princes noble men rich and poore for Gods sake and for hys righteousnes that one of them write hereof to an other and that there may be some meanes made howe we may coÌ„mune with you safely and friendly at some such place as shal be fit both for you and vs and bring with you your Byshops and teachers and let them our teachers fight together with the word of God and let vs heare them and and let not one ouercome the other by violence or false subtiltie but onely by the word of God And if your Bishops and teachers haue better proofes of theyr fayth out of the holy scripture then we and our fayth be found vntrue we will receiue penaunce and satisfaction according to Gospell But if your Byshops and teachers be ouercome of ours by the holy Scripture then doe ye repent and harken to vs and hold with vs. And if your Byshops teachers will cease from their spirituall pride and repent and make satisfaction then wil we helpe you according to our power and will compell them eyther to ioyne with vs or els we will expell them out of Christendome And if your Byshops and teachers will say that it is not lawfull for lay men to heare such reasoning or to be preseÌ„t at it that may you vnderstand to tend to no other end but that they feare they should be ouercome and put to shame in the sight of you For if they knew that they should ouercome therein out of doubt they would desire that euery maÌ„ should heare it thereby their glory should become the greater their fame and prayses should be encreased vpon the earth And if your Bishops and teachers couÌ„sell you to come to no hearing with vs theÌ„ do it whether they will or no suffer not your selues at any time to be so folishly seduced with their folish pardons but tary at home in your houses with your wiues and children And let the pope of Rome come to vs with all his Cardinals and byshops and with all hys priestes with his owne person power to warre with vs let themselues deserue the absolution of sinnes grace and pardon which they preach to you for they haue great nede of forgeuenes of sinnes grace pardoÌ„ by the grace of god we will geue them pardoÌ„ enough as they shall neede But their subtile excuse is this they say that it beloÌ„geth not to priestes to fight with bodily weapons true it is that belongeth not to them but it belongeth as little to them to stirre vp to counsaile to fortifie others thereto For Paule saith in the the 1. to the Rom. in the fift to the Galath that all that do such

had a Britaine to their mother After the death of Aurelius who as the storie sayeth was poysoned by the crafty meanes of Pascentius sonne of Vortigernus suborning one vnder the weede of a Monke to play the Phisicion and so to poyson him next succeeded hys brother Vter surnamed Pendragon about the yeare of our Lord. 497. who fighting against Octa and Cosa tooke them and brought them to London there to be kept But they breaking out of pryson returned into Germanie for more aid In this meane time daily recourse was of Saxons with great companies coÌ„ming out of Saxonie with whom the Britains had diuers sundry conflictes sometimes winning sometimes loosing Not long after Octa Cosa renuing their power in Germany in all most speedy hast did returne againe and ioyne with the other Saxons against the Britaines Heere began the state of miserable Britaine daily more and more to decay while the idolatrous Saxons preuailed in number and strength against the Christian Britaines oppressing the people throwing downe Churches and Monasteries murdering the Prelates sparing neither age nor person but wasting christianity almost through the whole realme To these miseries it fell moreouer that Vter their king was sicke could not come out Notwtstanding being greeued with the lamentable destructioÌ„ of his people caused his bed to be brought into the campe where God gaue him victorie Octa Cosa there being slaine After this victorie in short space Vter died of poyson as is sayde put into a fountaine of water whereof the king was wont to drinke about the yeare of our Lorde 516. Hor. Hist. About which time and yeare came in Stuph and Wigarius two nephewes of Certhice king of Westsaxons wyth their companies so violently vpon the Britains that they of the West part of the realme were not able to resist them Then the merciful prouidence of almighty God raised vp for them King Arthure the sonne of Vter who was then crowned after him and victoriously raigned To thys Arthure the old Britaine historyes do ascribe xij great victories against the Heathen Saxons whose notorious famous conquests meÌ„tioned in the Britain stories I leaue them as I finde them referring them to the credite of their authors in whom they are found Notwithstanding as I do not thinke contrary but God by the foresayde Arthure gaue to the Britaine 's some stay and quietnes during his life and certaine of his successours so touching certaine of great victories conquests not onely ouer thys land but also ouer all Europe I iudge them more fabulous then that any credit should be geuen vnto them more worthy to be ioyned with the Iliades of Homere then to haue place in any Ecclesiasticall hystorie After Arthure next King of the Britaines was Constantinus the third After him Aurelâ—us Conanus Then Vortiporius after whome followed Malgo noted in storyes to be a Sodomite And after hym the last King of the Britaines was Carecius all geuen to Ciuill warre execrable to God man Who being chased out by the Britains theÌ„selues the land fell to the possession of the Saxons about the yere of our Lord. 568. by whom all the Clergy and the ChristiaÌ„ ministers of the Britaines were then vtterly driuen out In so much that Theonus Archbishop of London Thadeoseus Archbishop of Yorke seeing theyr Churches all wasted and Parishes dispersed wyth their cariages and monumeÌ„ts left theyr seas in Britaine and fled into Cambria which we nowe call Wales Touching which matter and touching also the cause of this desolation ruine of the Britaines kingdom the first fountaine origin therof partly before is declared where was shewed in the time of CoÌ„stantinus Magnus and Maximinian pag. 108. howe these noble Princes with other moe achieuing their venturous affaires in other countreis tooke with them great multitudes armies out of Britaine through the occasion whereof the land was greatly empaired and depriued of his most chiefe and principall nobles being caried away to serue in forreine warres Whyche was no small cause why the realme of Britaine being so wasted was the lesse able to helpe it selfe against theyr enemyes Although this was not the chief occasion but other causes there were greater wherfore God by his iust iudgement suffered this plague and ouerthrow to fall vpon that people as here out of an olde author and partly out of Gildas as I haue found it so I thought to annexe it in hys owne woordes first in Latine then afterwarde Englishing the same for the more credite of that which shal be alleaged in tenour as foloweth Nobiliores totius regni praedictos duces sequâ—ti fuerunt ignobiles remanebaÌ„t qui cum vicem nobilium obtinere coepissent extulerunt se vltra quod dignitas expetebat Et ob affluenciaÌ„ diuitiarum superbi coeperunt tali tantae fornicationi indulgere qualis nec inter gentes audita est Et vt Gildas historicus testatur non solÃ¹m hoc vitium sed omnia quae humanae naturae accidere solent praecipue quod totius boni euertit statuÌ„ odium veritatis amor mendacij susceptio mali pro bono veneratio nequitiae pro benignitate exceptatio Sathanae pro angelo lucis vngebantur reges non propter dominium sed qui caeteris crudeliores essent Si quis verÃ² eorum mitior veritati aliquatenus propior videretur in hunc quasi Britanniae subuersorem omnia odia telaque torquebantur Omnia quae Deo placebant displicebant aequali lance inter eos pendebantur Et non solÃ¹m hoc seculares viri sed ipse grex domini eiusque pastores sine discretione faciebant Non igitur admirandum est degeneres tales patriam illam amittere quam praedicto modo maculabant In English thus The nobles of this realme folowing the Princes and Captaines aboue named by the reason thereof the vulgare and rascall sorte remained behinde at home Who when they had gotten the roumes and places of the nobles they aduanced them selues aboue that their dignitie required And through their aboundaÌ„ce of riches they surprised wyth pride began to fal into such so great fornication as was neuer heard of euen among the Gentiles And as Gildas the Hystoriographer witnesseth not into vice only but also into al maner of wickednes wherto mans nature is inclined and especially into that which is the ouerthrow of al good estates the hatred of the truth loue of lies imbracing of euil in stead of goodnesse regardyng of mischiefe in stead of vertue receauing of the deuill in stead of an Angell of light They annoynted kings not such as could wel rule a common wealth but those which exceeded all other in cruelty And if any might be perceaued to be somewhat more humble or meeke or to be more inclined to fauour the trueth then the residue him did euery one hate and backbite as the ouerthrower and destroyer of Brittayne All

is a mannour of worshipping of false Gods to breake thy hestes For who that loueth thee ouer all thinges and dreadeth thee also he nole for nothing breake thyne hestes O Lord gif breaking of thine hestes be heryeng of false gods I trow that he maketh the people breake thyne hestes and commaundeth that his hestes ben kept of the people maketh himselfe a false GOD on earth as Nabuchodonosor did some tyme that was king of Babilon But Lord we forsaken such false Gods and beleuen that ther ne ben no mo Gods then thou And though thou suffer vs a while to bene in disease for knowledging of thee we thanken thee wyth our hart for it is a token that thou louest vs to â—â—uen vs in thys world some penaunce for our trespas Lord in the old law thy true seruauntes tooke the death for they would not eaten swynes fleshe that thou haddest forbid them to eat O Lord what truth is in vs to eaten vncleene mete of the soule that thou hast forbid Lord thou sayst he that doth sinne is seruaunt of sinne and then he that lyeth in forswearing hymselfe is seruaunt of lesing and then he is seruaunt to the deuill that is a lyer and father of lesinges And Lord thou sayst no man may serue two Lordes at ones O Lord then euery lyer for the tyme that he lyeth other forsweareth himselfe and forsaketh thy seruice for drede of hys bodyly death and becommeth the deuils seruaunte O Lord what truth is in him that clepeth himselfe seruaunt of thy seruantes in his doing he maketh him a Lord of thy seruauntes Lord thou were both Lord and maister and so thou sayd thy selfe but yet in thy warkes thou were as a seruaunt Lord this was a great truth and a great meeknes but Lord bid thou thy seruaunts that they should not haue Lordship ouer theyr brethren Lord thou saydst kings of the heatheÌ„ men han Lordship ouer their subiectes and they that vse their power be cleped well doers But Lord thou saydst it shoulde not be so amongest thy seruantes But he that were most should be as a seruaunt Thou Lorde thou taughtest thy disciples to be meeke Lord in the old law thy seruauntes durst haue no Lordship of theyr brethren but if that thou bid them And yet they should not doe to theyr brethren as they did to thrailes that serued them But they should doe to theyr brethren that were theyr seruauntes as to theyr owne brethren For all they were Abrahams Children And at a certaine tyme they should let theyr brethren passe from them in all freedome but if they would wilfullich abiden still in seruice O Lord thou gaue vs in thy comming a law of perfect loue is token of loue thou clepedst thy selfe our brother And to make vs perfect in loue thou bid that we shoulde clepe to vs no father vpon earth but thy father of heauen we should cleape our father Alas Lord how violently our brethren and thy childreÌ„ ben now put in bodily thraldome and in despite as beastes euermore in greeuous trauell to finde proude men in ease But Lord if we take this defoule and this disease in pacience and in meeknes and kepe thine hests we hope to be free And Lord geue our brethren grace to come out of thraldome of sinne that they fal in through the desiring and vsage of Lordship vpon theyr brethren And Lord thie priestes in the old law had no Lordships among theyr brethren but houses and pastures for theyr beastes but Lord our priestes nowe haue great Lordship and put theyr brethren in greater thraldome then lewed men that be Lordes Thus is meekenesse forsaken Lord thou biddest in the Gospell that when a man is bid to the feast he should sit in the lowest place and then he may be set hyer with worship when the Lord of the feast beholdeth how his gestes fitteth Lord it is drede that they that sit now in the hyest place should be bidd in tyme comming fit beneath And that will be shame and vileny for them And it is they saying those that hyeth himselfe shuld be lowed and those that loweth themselues should be an heyghed O Lord thou biddest in thy Gospell to beware of the Pharaseis for it is a poynt of pryde contrary to meekenesse And Lord thou sayst that they loue the first sittinges at supper and also the principall chaires in churches and greetings in cheeping and to be cleped maysters of men And Lord thou sayest be ye not cleped maisters for one is your maister and that is Christ and all ye be brethren And clepe ye to you no father vpon earth for one is your father that is in heauen O Lord this is a blessed lesson to teach men to be meke But Lord he that clepeth himself thy vicar on earth he clepeth himselfe father of fathers agaynst thy forbidding And all those worships thou hast forbad He approueth them and maketh them maisters to many that teach thy people their owne teaching and leaue thy teaching that is nedefull and hiden it by quainte gloses from thy lewd people and feede thy people with sweuens that they mete and tales that doth little profit but much harme to the people But Lorde these glosers obiecte that they desire not the state of mastry to be worshipped therby but to profit the more to thy people wheÌ„ they preach thy word For as they seggeÌ„ the people will beleue more the preaching of a maister that hath taken a state of schole then the preaching of an other man that hath not take the state of maistry Â¶ Lorde whether it bee any neede that maysters beren witnes to thy teaching that it is true and good O Lord whether may any maister mowe by his estate of maisterie that thou hast forboden drawe any man from his sinne rather then an other man that is not a maister ne wole bee none for it is forboden him in thy Gospell Lord thou sendest to maysters to preach thy people and thou knowledgist in the Gospel to thy father that he hath hid his wisedome from wise men and redy men and shewed it to litle Children And Lord maisters of the law hylden thy teaching foly and seiden that thou wouldest destroy the people with thy teaching Trulich Lord so these maisters seggeth now for they haue written many bookes agaynst thy teaching that is truth so the prophecie of Ieremy is fulfilled when he sayth Truelich the false points maisters of the law hath wrought leasing And now is the time come that S. Paul speaketh of where he sayth time shal come when men shall not susteine wholesome teaching But they shullen gather to hepe maisters with hutching eares and from trueth they shullen turnen away their hearing and turnen them to tales that maisters haue maked to showne their maistry and their wisedome Â¶ And Lord a man shall beleue more a mans workes then hys words the dede sheweth well of these

the saying of our sauior Iesu Christ. There shall rise vp amongst you false prophets which shall worke straunge miracles SecoÌ„dly it is approued that they are greater strauÌ„ger miracles to confesse the truth to do iustice then to worke any other kind of miracle Thirdly it is gathered therby that what soeuer minister or deacon doth loue his enemies contemneth riches despiseth the glorye of the worlde and flyeth froÌ„ al worldly troubles meekely sustaineth suffreth most terrible and cruel threatnings and strokes for the gospel sake he worketh miracles hauing thereby a testimony and witnesse that he is the true disciple of Iesu Christ. And it is euident by the saying of our sauior Iesu Christ. Mathew V. Let your good workes so shine before men that they may see your good works glorify your father which is in heauen And likewise Iohn x. Trust vnto your good workes wherevpon Saint Gregory in his first booke of Dialoges wryteth thus the estimation of a true life consisteth in the vertue of his workes and not in the shewing of signes whereby it is fourthly concluded by that which is aforesaide that it is a more effectual testimony and witnes for a priest or a deacon that he is sent of God to confesse the truth and follow Christ in the aforesayde vertues then to cast out deuils or to do any other miracles As it is euideÌ„t by the saying of Chrisostome before alleged whomsoeuer thou doest see to cast out deuils if the coÌ„fession or acknowledging of the trueth be not in his mouth neither righteousnesse nor iustice in his handes he is not a man of God This is also confirmed by the wordes of Christ. Math. 7. Many shall say vnto me in that day Lord Lord haue not we prophecyed in thy name haue not we cast out Deuils in thy name and haue not we also wrought many great wonders and miracles in thy name Then I will aunswere say vnto them forsomuch as I haue not knowne you any time depart froÌ„ me ye workers of iniquity as touching the second part Chrisostom saith If you see a maÌ„ confessing preaching the trueth working righteousnes although he do not cast out deuils he is a man of God Hereby it appeareth that euery deacoÌ„ priest or minister confessing the truth and working iustice hath a perfect sure testimony that he is sent of God that it is not necessary for him to approue this his sending by the working of any miracle in stead of working righteousnes neyther by any testimonial the which should plainely declare hint by name that he was sent of the Lord to preach The first part appeareth manifest by that which is alreadye spoken that all miracles in the time of Antichrist shal cease in the elect The second part is also euident for so much as none of the present preachers can shew by the scripture of that lawe of God that he is specially named therevnto And likewise do I also affirme say as touching all preachers which shal come hereafter that they are not named by name But let no man here obiect Enoc Elias which were auncient preachers prophecied by the holy spirit of God And it is apparent that like as it is not a cause sufficient to proue that this priest or deacon is sent of God to preache because he woorketh miracles so is it not a cause sufficient to proue that he is not sent of God to preach because he doth no miracles but to confesse the truth to worke righteousnes to contemne the world with the glory therof paciently to suffer rebukes is a sufficient testimony for any priest or deacon hauing knowledge of the lawe of God freely to preach the gospell of Iesus Christ. For so much as in such case he is sent of God this is the sending which the Apostles speaketh of in the x. Romains How should they preach without they be sent WherevpoÌ„ that glose of S. Augustine writeth thus These things serue to set forth gods grace declaring that all our goodnesse is preuented of grace For be sayth beleefe coÌ„meth of hearing hearinge commeth of preaching preaching by the sending of God so that altogether holly coÌ„meth out of the fountain of grace preaching truly coÌ„meth of sending This hath the glose how shal they then preach without they be sent of God And this is euideÌ„t that the first principall sending is froÌ„ God alone as it is proued by Moises The second sending is both from God maÌ„ as by the example of Iosue others which were sent both by God and the rulers to preach The third sending is from man alone the which is not founded in the lawe of God but in mens traditions which they rather esteeme The fourth sending which hath but the name onely is proper to them which of themselues vnworthely vsurpe the office of preaching as those false prophets of whoÌ„ god speaketh in that xxiii of Ieremy I did not send them they ran I spake not vnto them and they prophecied If they had continued in my counsels had declared my wordes vnto my people I would haue conuerted theÌ„ from their ruill waies wicked imaginatioÌ„s our sauior speaketh of these Prophettes in Mathew saying There shall arise false Prophets And peter his true vicar in his second Epistle and second chapter prophecying vnto the faithful beleuers in Christ speaketh thus of theÌ„ There were amoÌ„gst the people false Prophets as there shal be amongst you also maisters of lies thorow whom the truth shal be blasphemed and slaundered And that he might the better instruct the people to knowe them he addeth that they shall go about with fained wordes for couetousnes sake to make merchaundice of you Wherefore euery faithful man diligently waying these things in his minde may now easely perceiue how great a nomber of false Prophets there be thorowe whom the Christian truth is blasphemed And all couetous dealyng is exercised these are they which freely preach lies But the huÌ„ble true ministers of Christ wheresoeuer they do apneare by by they are persecuted whereby the prophecie of that Apostle is verified which is written in the second Epistle to Timothe the iij. All men sayth he which desire to liue godly shall suffer persecution but the euil men seducers shal prosper in their wickednes running dayly more more into al kinde of errours The wicked haue now so much preuailed that they do preache lies making heretikes of the faithfull christians neyther is there any man that dare prohibet them their lying so that they doe not preache agaynst the byces of the prelates Howe then can you say that Antichryst is not exalted aboue all that which is called God suppressing downe the members of Christ in his office fortefying and fostring his members in lying Therefore the trew and faithfull disciples of Christ ought to stand ready girt about their loynes and shewes vpon their feete

hys part for here are many byshops proctors whoÌ„ he doth not recken because they are not of his opinion Neither is the dignities of the fathers to be respected in the Councell as he sayth but onely reason nor anyethyng more to be looked for then the truth neyther will I for my part preferre a lye of any byshop be he neuer so rich before a veritie or truth of a poore priest Neither ought a byshop to disdayne if he be rude or vnlearned that the multitude doth not follow hym or that the voyce of a poore learned and eloquent priest should be preferred before his For wisedome dwelleth oftner vnder a bare and ragged cloke then in rich ornamentes and apparell Wherfore I pray you my Lord byshops do not so much conteÌ„ne your inferiours for the first which dyed for Christ the which also opened vnto all other the way of Martyrdome was no byshop but onely a Leuite As for that whiche Ludouicus and Panormitane do allege touchyng the voyces of Bishops I know not where they haue it Wherfore I desire them that they would tell me where they haue fouÌ„d it But if we repeat the examples of old councels we shall finde that the inferiours were alwayes present with the Bishops And albeit that Ludouicus do forbid vs the examples of the apostles I stay my self most vpon their doings For what is more comely for vs to followe then the doctrine customes of the primitiue Church It is sayd therfore in the 15. chapter of the Acts of the Apostles it seemed good vnto the holy ghost and to vs. The whiche word to vs is referred vnto them which are before named the Apostles and the Elders Neither this word it semed good signifieth in this place consultation but decision and determination whereby it appeareth that other beside that byshops had determining voyces In an other place also of the sayd Actes when as the apostles shoulde intreate vppon anye wayghty matter they durst not determine by themselues but the xii called together the multitude Here Ludouicus sayth that it doeth not appeare yâ— the Apostles called other of necessitie but I say vnto hym how knowest thou that they did not call theÌ„ of necessitie But for so much as both partes are vncertayne nothing doth prohibite vs to follow the Apostles For seeing that all thinges were written for our learning it appeareth that the Apostles wold geue vs exaÌ„ple that in wayghty matters we shold admit our inferiours And therfore in all Councels which were celebrate holden afterwards we find that Priestes were also present as in the Councell of Nice whiche of all other was most famous Athanasius being then but onely a priest withstood the Arrians and infringed their argumentes Albeit there were also other priestes And albeit mention be made of 322. byshops yet is not denyed but that the inferiours were there whome I thinke to be omitted for this cause for that they were almost innumerable for as you know well enough the denomination for the most part is taken of the most worthy In the Synode of Calcedon which was counted one of the foure principall Synodes it is sayd that there were present 600. priestes the which name is common both vnto byshops and Priestes In other Councels the name both of Bishops and Priestes is omitted mention made onely of Fathers which hath the same signification the thys worde Elders had in the actes of the Apostles Wee haue also a testimony of the ecclesiasticall history how that ther was a Councell gathered of Rome of lx Byshops and as many Priestes Deacons agaynst the Nouations which called themselues Cathari Also when Paule the Byshop of Antioche in the tyme of Galiene the Emperoure preached that Christ was a man of common nature the Councell assembled agaynst hym in Antioche wherunto there came Byshops out of Cesaria Capadotia out of Pontus Asia and from Ierusalem and many other Byshops Priestes and Deacons and it is said that for that cause the Councel was often holden And at the last in the same place vnder Aurelius the Emperour Paule was condemned of al Christian Churches which were vnder heaueÌ„ neyther was there any maÌ„ which did more confound the sayd Paul then Malchiona Priest of Antioche which taught Rhetorike in Antioche But to make no long digression from the matter we haue most euident testimonies for the defence of the inferiours For the chiefe and principall amongst all the Diuines S. Austen vpoÌ„ the wordes of Mathew where as Christ saith vnto Peter I wil geue thee the keyes of the kingdome of heaueÌ„ sayth that by those words the iudiciall power was geuen not only vnto Peter but also to the other Apostles and to the whole Churche the byshops and Priestes If then Priestes haue a iudiciall power in the churche what shold iet that they haue not also a determining voyce in the couÌ„cels The famous Doctour S. Hierome doth also agree with S. Austen whose wordes are these vpon the Epistle of Paule vnto Titus Before that difference was made in Religion by the instigation of the deuill or that it was spoken amongest the people I holde of Paule I of Apollo I of Cephas the Churches were gouerned by the common consent and Councell of the Priestes for a priest is the very same that a byshop is Wherefore all Byshops ought to vnderstand that they are of greater power then Priestes rather by custome then by the dispensation of the truth of God and that they ought to rule the church together And this we do also gather out of Paule vnto Titus which maketh so much concordaunce betweene bishops and priests that oftentimes he calleth priestes Byshops whereby it doth euidently appeare that priestes are not to be excluded from the conuentions of byshops and determinations of matters And albeit as S. Hierom writeth that byshops onely by custome are preferred before Priestes it may be that a contrary custome may take away that custome For if priestes ought to rule the church together with the byshops it is euident that it also pertayneth vnto them to decide and determine the doubtfull matters of the Church Wherfore the testimony of S. Paule is euident for as he writing vnto the Ephesians sayth If Christe instituted hys Apostles Prophetes Pastours and Teachers to the worke of the ministery for the edifying of hys Church vntill such tyme as we should meete hym for this purpose that there should be no doubt in the diuersitie of doctrine who doubteth then but that the gouernaunce of the Church is committed vnto others together with the Apostles Let these our champions now hold their peace and seeme to be no wiser then they ought to be The memoriall of the couÌ„cell of Constance is yet fresh in memory wheras diuers of vs were present and I my selfe also whiche was neither Cardinall nor byshop but onely a Doctour where I dyd see without any maner of doubt of difficultie the inferiors

write or do any good but either by flattering a man must offend the Godly or by true speaking procure hatred with the wicked Of such stinging Waspes and buszing Drones I had sufficient triall in my former edition before who if they had found in my book any iust cause to carpe or vpon any true zeale of truth had proceded agaynst the vntruths of my story and had brought iust proofes for the same I could haue right well abide it For God forbid but that faultes wheresoeuer they be should be detected and accused And therfore Accusers in a Common wealth after my mind do serue to no small stead But then such Accusers must beware they play not the dog of whom Cicero in his Oration speaketh which being set in Capitolio to fray away Theeues by night left the Theeues and fell to barcke at true men walking in the day Where true faultes be there to bay barcke is not amisse But to carpe where no cause is to spye in other strawes and to leape ouer theyr owne blockes to swalow Camels and to strayne gnattes to oppresse truth with lyes and to set vp lyes for truth to blaspheme the deare Martyrs of Christ and to Canonize for Sayntes whom Scripture would scarce allow for good Subiectes that is intollerable Such barcking Curres if they were well serued would be made a whyle to stoope But with these brauling spirites I entend not at this time much to wrastle Wherefore to leaue them a while till further leasure serue me to attend vpon them thus much I thought in the meane season by way of Protestation or petition to write vnto you both in generall particular the true members and faythful Congregation of Christes Church wheresoeuer either coÌ„gregated together or dispersed through the whole Realme of England that forsomuch as all the seeking of these Aduersaryes is to do what they can by discrediting of this History with slaunders sinister surmises how to withdraw the Readers froÌ„ it This therfore shal be in few wordes to premonish and desire of all and singuler of you all well minded louers and partakers of Christes Gospell not to suffer your selues to be deceiued with the big brags and hyperbolicall speeches of those flaundering tongues whatsoeuer they haue or shall hereafter exclame agaynst the same But indifferently staying your iudgement till truth be tryed you will first peruse then refuse measuring the vntruthes of this Hystory not by the scoaring vp of theyr hundreds and thousandes of lyes which they geue out but wisely weying the purpose of theyr doinges according as you finde and so to iudge of the matter To read my bookes I allure neither one nor other Euery man as he seeth cause to like as he list If any shall thinke his labor to much in reading this history his choyce is free either to read this or any other which he more mindeth But if the fruite thereof shall recompence the Readers trauell then would I wish no man so light eared to be caryed away for any sinister clamour of Aduersaryes who many times depraue good doinges not for the faultes they finde but therefore finde faultes because they would depraue As for me and my history as my will was to profite all and displease none so if skill in any part wanted to will yet hath my purpose bene simple and certes the cause no lesse vrgent also which moued me to take this enterprise in hand For first to see the simple flocke of Christ especially the vnlearned sort so miserably abused and all for ignoraunce of history not knowing the course of times and true discent of the Church it pittyed me that part of diligence so long to haue bene vnsupplyed in this my countrey Church of Englande Agayne considering the multitude of Chronicles and story writers both in England and out of England of whome the most part haue bene either Monkes or Clientes to the sea of Rome it grieued me to behold how partially they handled theyr storyes Whose paynefull trauell albeit I cannot but coÌ„mend in committing diuers thinges to writing not vnfruitful to be knowne or vnpleasant to be read yet it lamented me to see in theyr Monumentes the principall poyntes which chiefly concerned the state of Christes Church and were most necessary of all christen people to be knowne either altogether pretermitted or if any mention thereof were inserted yet were all things drawn to the honor specially of the Church of Rome or els to the fauor of theyr owne sect of Religion Wherby the vulgare â—ort hearing and reading in theyr writinges no other church mentioned or magnified but onely that Church which here florished in this world in riches and iollity were drawne also to the same persuasion to thinke no other Church to haue stand in all the earth but onely the Church of Rome In the number of this sort of writers besides our Monkes of England for euery Monastery almost had his Chronicler I might also recite both Italian and other countrey authors as Platina Sabellicus Nauclerus Martinus Antoninus VinceÌ„tius Onuphrius Laziardus Georgius Lilius Pollid Virgilius with many more who taking vpon theÌ„ to intermeddle with matters of the church although in part they expresse some truth in matters concerning the Bishops and sea of Rome yet in suppressing an other part they play with vs as Ananias and Saphira did with their mony or as Apelles did in Pliny who painting the one halfe of Venus comming out of the sea left the other halfe vnperfect So these writers while they shew vs one half of the B. of Rome the other halfe of him they leaue vnperfect vtterly vntold For as they paynt him out on the one part glistering in welth and glorye in shewing what succession the Popes had from the chaire of S. Peter when they first began and how long they sate what Churches and what famous buildings they erected how farre theyr possessions reached what lawes they made what councels they called what honour they receiued of Kynges and Emperours what Princes and Countryes they brought vnder theyr authority with other like stratagemes of great pompe and royalty so on the other side what vices these Popes brought with them to theyr seat what abhominatioÌ„s they practised what superstition they mainteined what Idolatry they procured what wicked doctrine they defended contrary to the expresse word of God to what heresies they fell into what diuision of sectes they cut the vnity of christian Religion how some practised by Simony some by Necromancy and Sorcery some by poysoning some indenting with the Deuill to come by theyr Papacy what hypocrisy was in theyr liues what corruptioÌ„ in theyr doctrine what warres they raysed what bloudshed they caused what treachery they trauersed agaynst their Lordes and Emperours imprisoning some betraying some to the Templaryes and SaraceÌ„s in bringing other vnder theyr feet also in beheading some as they did with Fredericus and Conradinus the heires and ofspring of the house of Fredericus

speachlesse was caried to Westminster and there was buried Where also is to be noted that Richarde the cosen Germaine of K. William and sonne to duke Robert his brother was likewise slaine in the forsaid forest See the iust hand of god vpon kings vsurping wrongfully vpon other mennes grounds as did William Conqueror their father in making this newe forest plucking downe diuers churches and towneships the coÌ„passe of 30. miles about Here therefore apeareth that although men can not reuenge yet God reuengeth either in theÌ„ or in their posteritie c. This king as he alwaies died Concubines so left he no issue legitimate behinde him His life was suche that it is harde for a storie that shoulde tell truth to say whether he was more to be commeÌ„ded or reprooued Among other vices in him especially is to be rebuked in him vnmeasurable and vnreasonable couetousnes in so much the he coueted if he might to be euery mans heire This one example of a liberal and princely nature I finde in him that vpon a time when a certaine Abbot of a place was deade there came to his court two Monkes of the same house who before had gathered much mony and made their frendes to the king and offered large offers either of them to be promoted to that dignitie There was also the third monke of the same place which of meekenes and humility folowed the other two to the intent that vpon him the the king had admitted for Abbot he should geue attendance and as his chaplaine to haue with him returned The king called before him the two moÌ„kes seuerally of whom the either outprosered the other As the king cast his eye aside he espied the third Monke standing by supposing that his comming had bene also for the like cause Then the King calling him asked what he wold do whether he would geue more then his brethren had offered to be Abbot He answered to the king and saide that he neither had nor woulde if he might offer any panic for it by any such vnlawfull meane When the king had well pondered this third Monkes answere he said that he was best worthy to be Abbot and to haue the rule of so holy a charge and so gaue vnto him that benefice without taking any penie Urbanus B. of Rome who as is saide succeeded after Victor ruled the Churche of Rome about the space of 12. yeres and among his other actes he excommunicated the Emperor Henricus the fourth of that name as a man not much deuoute to that sea of Rome But yet a worthy and victorious prince he was in whome albeit some vice perchaunce might be noted yet none such wherefore any prelate or minister of Christ ought to excite his subiects to rebell against publike authoritie of God appointed This Emperour Henricus the iiii was by 4. Popes seuerallye excommunicate first by Hildebrand by Victor Urbanus and Paschalis Which excommunicatioÌ„ wrought so in the ignorant blinde hearts of the people that many as well of the nobles as of the multitude contrary to their sworne alleageance rebelliously conspired against their king and Emperor In number of whom among the rest was one certaine Earle named Ludouicus to whom Waltramus bishop of the Church of Mergburgh a godly and a faithfull man as appeareth doeth write letters of fatherly admonition exhorting and instructing him in the office of obedience Unto the which letters he likewise doth answer againe by cauilling sophistication and by mere affection rather disposed to discord then seeking sinceritie of trueth And forasmuch as in these two letters the argument of christian obedience on both sides is so debated by proofes and reasons as may be profitable for the Reader to peruse and vnderstande I thought therfore not to defraud the English reader of the same whereof peraduenture some vtility might be taken The tenour of the Byshops letter to the Earle here foloweth Â¶ The Epistle of Waltramus B. of Mergburgh to the earle Ludouicus exhorting to concorde and obedience VAltramus dei gratia id quod est Ludouico serenisimo principi cum instantia orationum semetipsum ad omnia deuotissimum Omni regno vtilis est concordia desiderabilis est iustitia c. In English Valtrame by the grace of God being that he is to Ludouike the noble prince with instance of praier offreth himselfe seruiceable to all things To euery realme concord is a thing profitable and iustice muche to be desired For this vertue is the mother of godlines and the consecration of all honestie Whosoeuer seeking after ciuile dissention and incenseth other to effusion of bloude he is a murtherer and partaker with him who euer gaping and thrusting for an others bloud goeth about seeking whom he may deuoure You therefore considering with your selfe moste noble Prince howe God is the God of peace and not of dissention so much as in you doth lie haue peace with all men God is charity the deuil is hatred The whole law and Prophets consist in loue charitie He that hateth and maligneth his brother is a murtherer hath no part with Christ in the kingdome of God This we read testified and protested both by him which is the truth himselfe by him which was the scholer of the truth who vpon the brest of the Lorde drinking a more full draught of the gospel reioyceth the citie of God with aboundance of plentiful floods In like maner the worthy vessell of election who being rapt vp to the thirde heauen not by man but by reuelation of Iesu Christ protesteth also saying let euery soule submit himselfe to higher powers There is no power sayeth he but of God He that resisteth power resisteth the ordinaunce of God If that be true therefore which certaine of our frendes do iangle among women and the vulgare sort that we ought not to be subdued to kingly power then is it false which the Apostle teacheth that euery soule must submitte himselfe vnder power and superioritie But can the veritie lie Or do we seke for experimeÌ„t of him who spake in the Apostle Christ the Lorde Or do we prouoke the Lorde Be we stronger then he For what doth he but thinketh himselfe stronger then the Lorde that resisteth the ordinance of God for there is no power but of God But what sayeth the Prophet Confounded be all they that striue against thee O Lorde and the men which repugne against thee shall perish Rodolphus Hildebrandus Egbertus with many other Princes resisted the ordinance of God in Henry the Emperour And lo euen as they had neuer bene so are they nowe perished as their end was euil so their begiÌ„ning could not be good Nowe therefore for so much as they which be contrary to vs do earnestly striue against vs with their owne arguments wheras of right I dare referre me to your iudgemeÌ„t we ought to vse the authoritie of Christ ancient fathers before

our homage But I do maruell if at the least there remaine in you any one drop of bloud that you are not ashawed to call the Lord Henry a king or to allow him any ordinarie place Is this a seemely order thinke you to geue place to wickednes and to make a generall confusion in mixing good and euill Gods and mans deuises together Either do you thinke this good order for man to sinne against his owne body as Oh shamefull wickednes to make his owne wife a common harlot a mischiefe not heard of at any time since the beginning of the world before now or do you alow this for good order when as the Lord sayth defend the widowes especially such as require equitie of Iustice and then them to send away most filthely defiled Madde Orestes doth protest him to be out of his wit that will say these things to be orderly or well done Vntill this most miserable time nature hath euer loued secrecie but your king geueÌ„ vp into a reprobate sense hath vncouered the priuities of nature who hath not let to lay abroade all shamefastnesse we wil not speake of other thinges which cannot be numbred that is to say burning of Churches robberies fiering of houses manslaughters murders such like the number whereof he knoweth and not we for let vs speake chiefly of those things which most greue the Church of God Harken therfore to true not fained things Hearken I say to matters of earnest and to no trifles Euery one that doth tell spirituall dignities is an hereticke But the Lord Harry whom they cal a king doth sell both Byshoprikes and Abbathies for truely he solde for money the Byshoprikes of Constance Babemberge Mens many others The Byshopprikes of Ratisbone Augusta and Strafebrough he sold for a sword and the Abbey of Fulda for adulterie And for filthy sodomitry he sold the byshopprike of Mon. A wickednes it is to speake or heare of such a fact The which things if without shame ye wil deny he is to be condemned by the witnes of heauen and earth yea and of the selie poore idiotes that come from the smithes forge Wherfore the Lord Harry is an hereticke For the which most wicked euils he is excommunicate from the sea Apostolike so that he may not exercise either kingdome or power ouer vs which be Catholicke And whereas you burden vs with hatred of our brethren knowe you that we purpose not to hate any of affection but of a godly zeale God forbidde that we should thinke Harry worthy to be accompted amongst our christian brethren who in deede is reputed for an Ethnike and Publicane in that he refused to heare the Church which so oft hath reproued him The hatred of whome we offer vnto God for a great sacrifice saying with the Psalmist Lord shall not I hate them that hate thee and shall not I triumph ouer thine enemies I hate them with an inward hatred that be ennemies to me for thy sake The truth it selfe commending the worthines of this hatred doth say If any do not hate father and mother brethren and sisters for my sake he cannot be my disciple We are not therefore iustly to be reproued of hatred which doe geue ouer our owne soule to be in the way of God who in deede are commanded to hate father and mother and euery affection which doth withstaÌ„d vs for walking in the path of God Hereof it commeth that we labor withall our studie and endeuour to beware of the enemies of the church and them to hate Not for that they be our enemies but gods Father where you doe perswade peace to be had with all men you must remember what the Apostle doth put before if it may be But if it can be that we can haue peace with them who can be contrary to God who doth not know the Lord our Sauiour to commend not onely peace when as he sayth my peâ—ce I geue vnto you my peace I leaue vnto you but that he is the peace as sayeth the Apostle he is the peace which made of both one For he calleth him our peace speaking in commendation of the peace Thincke not sayeth hee that I came to sende peace For I came not to send peace but the sworde What is meant by this Why is peace called a sword Or doth peace bid battel Yea truely to destroy the peace of the deuill For the deuil hath his peace whereof the Lord speaketh When as the strong man keepeth his house he doth possesse all his substance in peace Oh howe mightely doeth the deuil kepe his souldiours and his house in this time who with the shield of falshood and the helmet of vntruth so doth defend him that he will not suffer either arrow or dart of truth to pearse him Neuertheles our Lord being more strongly armed fiercely comming vpon your Giaunt is able to ouercome him and to take away his weapons wherein he putteth his trust We are not therfore to be blamed if we do detest that peace more cruel then any warre The which the truth it selfe did reproue weeping ouer Hierusalem and saying Truely it grieueth me this day to see sinners in peace being like vnto that peace wherat the Psalmist was offended Whereas you condemne Pope Gregory king Rodolphus and Marques Eggerbertus as men that haue died of an vnhappy death do magnifie your Lord because he doth ouerliue them it doth plainly forsoth appeare that you remaine voide of all spiritual consideration Is it not better to die well then to liue ill They be truely happy who suffer persecution for righteousnes sake by the same reason may you esteme Nero Herod and Pilate happy in that they ouerliued Peter Paul Iames Apostles Iesus Christ. What can be said more foolish and wicked then this opinion Wherfore refraine your babling toung from this blasphemie least that you place your selfe in the number of them which seeing the end of the iust to be glorious themselues doing late vnfruitfull penance bewailing in the anguish of the spirite shall say These be they whom sometime we had in derision laughed to scorne we being out of our wits thought their liues madnes and their end to be without honor Behold howe they be allowed to be amongst the children of God and their portion is amongst the Saints Wherfore we haue erred from the way of truth the brightnes of righteousnesse did not shine vpon vs. What did out pride auaile vs And what profit did the boasting of our richesse bring vnto vs They are all vanished away like a shadowe The which wordes we haue registred vp into perpetual memorie we do despise euery atteÌ„pt that shal lift vp it self against the truth of God And reioycing in troubles we may be reprooued put to shame and rebuked yea and finally be slaine and killed but we wil neither yeeld nor be ouercome And with great triumph will we reioyce in our fathers

woulde geue so impudent an attempt to the blinding and deceiuing of all posterityes inserting for grounded truthes and holy decrees such loude lyes and detestable doctrine what may be thought of the rabble of the rest of writers in those dayes what attemptes hope of gayne might cause them to worke By whom and such like is to be feared the fasifying of diuers other good workes now extant in those perillous tymes writteÌ„ Thus when the Bishops had once wrested this autoritie out of the Emperours handes they then so fortified armed theÌ„selues and their dominion that although afterwardes Fredericke the first graundfather vnto this good Emperor Fredericke the second as also Ludouicus Boius and Henricus Lucelburgensis as men most studious and carefull for the dignities of the Empire vnfeined louers and maintainers of the vtilitie of the commoÌ„ weale and most desirous of the preseruatioÌ„ and prosperity of the Church did all their indeuors with singular wisedome strength as much as in them lay to recouer agayne from the byshop of Rome this the authoritie of the Imperiall iurisdiction lost most cruelly wickedly abusing the same to the destruction both of the Empyre vndoyng of the coÌ„mon wealth and vtter subuersion of the Churche of God yet coulde they not be able to bryng the same to passe in those darck and shadowed tymes of peruerse doctrine and errours of the people and most miserable seruitude of ciuile Magistrates The same and like priuilege also in the election of theyr bishops Prelates and disposing of Ecclesiasticall offices as the Emperour of Rome had euery Prince and king in theyr seuerall dominions had the like For by the decree of the Councell of Tolerane which in the 25. canon and 63. distinction is mentioned the authoritie of creating and chusing byshops and Prelates in Hispane was in the power of the king of Hispane The like also by the Histories of Clodoueus Carolus Magnus Ludouicus nonus Philippus Augustus Philippus pulcher Carolus 5. Carolus 6. Carolus 7. Kinges of Fraunce is apparaunt and well knowne that all these kinges had the chiefe charge and gouernement of the French Church and not the byshops of Rome And by our English historyes also as you heard it is manifest that the authoritie of chusing ecclesiasticall ministers and byshops was alwayes in the kings of EnglaÌ„d till the raygne of king Henry the 1. who by the labour and procurement of Anselmus Archb. of Cant. was depriued and put from the same Also the Princes of Germany and electors of the Emperor till the tyme of Henry the 5. had all euery Prince seuerally in his owne dition and Prouince the same iurisdiction and prerogatiue to geue dispose ecclesiasticall functions to their Prelates at theyr pleasure and after that it appertayned to the people and prelats together And how in the raigne of Fridericke the Prelates gate vnto themselues alone this Immunitie Ioannes Auentinus in his 7. booke of the Annales of the Boiores doth describe Also it is probable that the kinges of Sicilia had the same facultie in geuing and disposing their Ecclesiasticall promotions and charge of churches Andreas de Istmia ad 1. constit Neap. nu 12. And that because Fridericke defended him against the tyranny of the bishop of Rome therfore as Fazellus sayth he was excommunicated of Honorius But that Platina and Blondus allege other causes wherfore he was excommunicate of Honorius I am not ignorant Howbeit he that will compare theyr writings with others that write more indifferently betweene Honorius and hym shall easily finde that they more sought the fauor of the Romayn bishops then to write a veritie But now agayne to the history of Fridericke Nicholaus Cisnerus affirmeth that whilest Friderike the Emperour was in Sicilia hys wife Constantia dyed at Catrana or Catana In the meane time the Christians which was a great nauy sayled into Egipt and tooke the citie Heliopolis commonly called Damatia and long ago named Pelucinum beyng in good hope to haue dryuen Sultanus the SowdaÌ„ out of Egipt had a great marueilous ouerthrow by the conueiyng of the water of the floude Nilus which then ouerflowed into their Campe were sayne to accord an vnprofitable truce with the Sowldane for certayne yeares and to deliuer the citty agayne and so departing out of Egipt were faine to come to Acone and Cyrus to the no small detriment and losse of the Christian army Wherupon king Iohn surnamed Brennus being king of Ierusalem arriued in Italy and prayde ayd of the Emperor agaynst his enemies in whoÌ„ he had great hope to finde remedy of the euils and calamities before declared and from thence he went to Rome to the Pope declaring vnto him the great discomfite and ouerthrow past as also the present peril and callamitie that they were in desiring also hys ayd therin By whose meanes as Cisnerus sayth the Emperour was reconciled agayne to the Pope and made friendes together to whome also king Iohn gaue Ioell his daughter in maryage which came of the daughter of Conradus King of Ierusalem and Marques of Mounte Ferrat with whome he had for dowry the inheritaunce of the kingdome of Ierusalem as right heyre thereunto by her mother By whome also he atter obteyned the kingdome of Naples and Sicill and promised that with as much expedient speede as he might he would prepare a power for the recouery agayne of Ierusalem and be there himselfe in proper person whiche thinge to doe for that vppon diuers occasions he deferred whereof some thinke one some an other Honorius vnto whome he was lately reconciled purposed to haue made agaynst hym some great and secrete attempt had hee not bene by death before preuented vppon whome were made these Uerses O pater Honori multorum nate dolori Est tibi decori viuere vade mori After whom succeeded Gregorius the 9. as great an enemy to Frederike as was Honorius whiche Gregory came of the race whom the Emperor as before ye heard condemned of Treason which they wrought against him This Gregory was scarcely setled in hys Papacy when that he threatned hym that greatly with excommunication vnlesse he woulde prepare hymselfe into Asia according to hys promise as ye heard before to king Iohn And what the cause was why the Pope so hastened the iourney of Frederike into Asia you shall heare hereafter In effect he could not wel bring that to passe which in his mischieuous minde he had deuised vnlesse the Emperour were farther from him Notwithstanding Fredericke it shoulde seeme smelling a ratte or mistrusting somewhat as well he might alledged diuers causes and lets as lately and truely he dyd to Honorius Fazellus a Sicilian writer sayth that the special cause of the Emperors stay was for the oathe of truce and peace during certayne yeares whiche was made betweene the Saracens and Christians as you heard which tyme was not yet expired The same

vnto conscience doth edefy vnto eternall damnation As it is said as touching the restitutioÌ„ of the spoyled goods Chap. Literas porro But to omit the hearing of the word of God for feare of excommunicatioÌ„ of men is a thing which is done against conscience Therefore to omit the hearing of the worde of God for excoÌ„munication doth edefy vnto eternal damnatioÌ„ And therfore coÌ„sequeÌ„tly ought not to be done for feare of any excommunication Wherfore a woman being iudged vnto a man whom she knoweth to be within the degrees of coÌ„sanguinity which Gods law hath prohibited ought not to obey that iudgement least that she offend against God but meekly patiently to sustain the excommunication as it appereth in the chapter before alledged So likewise all true christians ought rather then to offend agaynst God meekly to suffer the excoÌ„munication of men theÌ„ to omit the hearing of the word of God To this purpose also serueth that which is spoken in the 11. quest 3. He that feareth the omnipoteÌ„t God will not presume by any meanes to do any thing contrary vnto the gospell or apostles either contrary vnto the Prophetes or the institutions of yâ— holy fathers By these premises the 2. part o. this article is manifest that all such as do omit the hearing of the word of God for feare of excommunication of men they are already excommunicated And forsomuch as all christians being of lawfull age not repenting at the end shal be counted in a maner as traitors of Christ in the day of iudgement because that they were vnfaythfull seruauntes of Christ. Therefore they which through feare omit the preaching hearing the word of God for the excommunication of men shall be counted as trayers of Christ and shall render account therof vnto the Lord whereupon Chrisostome touching both those sorts in the 41 Homely shewing how the Lord woulde haue some to be teachers and other some to be disciples sayth thus For vnto those which he would haue to be teachers he speaketh thus by his Prophet Esay Ye priestes speak in the harts of the people for if the priestes do not manifest all the truth vnto the people they shall reÌ„der accouÌ„t therof at the day of iudgemeÌ„t And likewise if the people do not learne the truth they shal also geue an account at the day of iudgemeÌ„t It is also made more euideÌ„t by him vpoÌ„ the tenth of Mathew Do not feare them which kill the body least that through the feare of death you do not frely speak that which you haue heard neither boldly preach that vnto all meÌ„ which you alone haue heard in your eares So that hereby alone it is euideÌ„t that not onely he is a betrayer of the truth which transgressing the truth doth openly speak lyes in the stead of truth But he also which doth not freely pronounce or doth not freely defend the truth which he ought boldly to defeÌ„d is also a traytor vnto the truth For like as the Priest is a debter to preach the truth which he hath heard of the Lord eueÌ„ so the lay man is bound to defend the truth which he hath heard of the minister approued by the scriptures which if he do not then is he a traytor vnto the truth For stedfast beliefe with the hart preuayleth vnto righteousnes the confession which is made with the mouth helpeth vnto saluation Thus much writeth Chrisostome Who together with the people meekely bearing the excommunication of the Bishops freely preached truth and the people heard him and so by hys word and his workes he freely taught the truth least he should be a Traytor vnto the truth consequently be counted as a Traytour vnto our Lord Iesu Christ in the day of iudgement And thus the third part of the Article aforesayde is manifest Â¶ The defension of the xv Article of Iohn Wickliffe by Iohn Husse IT is lawfull for any Deacon or Priest to preach the worde of God without the authority of the Apostolicke Sea or of his Catholickes Fir I vnderstand here by the authority of the Apostolicke Sea properly his speciall consent authorising And likewise I vnderstand by authority of the Bishop a speciall consent of the Bishop authorising the sayde Deacon or Priest to preach Now as touching the truth of this Article I thus argue like as after matrimony once complete the man and wife may lawfully without any speciall liceÌ„ce of the Pope or Bishop procreate carnall children So likewise Deacons or Priestes by the motion of God through the Gospell of Iesu Christ may lawfully without any speciall licence either of the Pope or Bishoppe generate spirituall children Ergo this Article is true and the antecedent is thus proued For as it is an acceptable worke vnto God for man and wife without the speciall licence of the Pope or Bishop to generate carnall children so it is acceptable vnto him that Deacons or Priests by the motion of God through the Gospel of Iesu Christ should lawfully generate spirituall children without the speciall licence of the Pope or of any other Byshop Ergo the assumptio is true But if any man wil deny this similitude let him shew the diuersitye Yea seing it is worse not to receiue or to choake the seed of Gods word then the carnall seed So contrarywise is it better to receiue and sow abroad that seed of the word of God whereby children might be raysed vp vnto God then to receiue or geue such seede whereby carnall children may be gotten Whereupon our Sauiour in the 10. of Mathew sayth thus whosoeuer doth not receiue you neither heareth your wordes wype of the duste from your feete verelye I say vnto you that in the daye of iudgement it shal be more better vnto the Lande of Sodome and Gomer then to that City Also a Deacon or Priest being sturred by the spirite of Iesus Christ may preache the word of God without the speciall licence of the Pope or Bishop Ergo it is lawful for him so to do The consequent is thus manifest for so much as the spirite of God mooâ—ing the Deacon or Priest vnto the preaching of the Gospell is of greater force then anye prohibition of Pope or Bishop inuented by man Ergo according vnto the rule of the Apostles they ought infallibly to be obedieÌ„t vnto the spirit of Christ which doth so moue them therunto and rather to obey God then man Actes 5. Also by like reason as Heldad and Medad vpon whom the spirit of God did rest did lawfully prophecy without requiring any licence at Moyses handes as it is written Numery 11. by the same reason may the meeek minister of Christ vpon whom the spirite of God doth rest without the requiring any licence either of the Pope or Bishoppe may lawfully preache the worde of God vnto the people And would to God in this behalfe all Prelats had the spirite of Moyses for it is sayd Numeri 11. That when as

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

declared as it hath bene in times past the which also is done by a maruelous dispensation that through one onely thing both Gods loue iustice should be fulfilled For a while the power of miracles being taken away the holy church appereth the more abiect and forsaken and the reward of good men doth cease which reuereÌ„ced the same for the hope of heaueÌ„ly riches not for any present signes And that the minds of euill men agaynst the same might that sooner be knowne which neglect to folow the inuisible thinges which the church doth promise whiles they be led with visible signes Forsomuch then as the humility of the faithfull is as it were destitute of the multitude and appering of signes by the terrible working of Gods secret dispensation wherby mercy is geueÌ„ vnto the good and iust wrath heaped vpoÌ„ the euill For so much then it is truely said that before this Liuiathan shall playnely and manifestly come pouerty shall go before his face for before that time the riches of miracles shal be taken away from the faythfull Then shall that auncient enemy shew himselfe agaynst them by open wonders That as he is extolled through signes wonders so shall he the more manly be vanquished of the faythfull without any signes or miracles Also in his 16. booke vpon this word which the blessed man Iob sayde who shall reprehend his way before him or who shall cast in his teeth what he hath done whilest he did speake of the body of all euill he sodenly connected his speach vnto the head of all the wicked for he did see that toward the end of the world Sathan should enter into man whom the scripture calleth Antechrist he shal be extolled with such pride he shall rule with such power he shal be exalted with such signes wonders vnder the pretence of holmes that his doing can not be coÌ„trolled of meÌ„ for somuch as his signes tokens are ioined with power terror with a certain shew of holynes Wherfore he saith who shall controll his wayes before him what man is he that dare once rebuke or check him whose looke or countenaunce is he afeard of But notwithstanding not onely Enoc Elias the which are brought as ample for his exprobation but also all the elect do argue reproue his way whiles that they do contemne and by the force and power of their minde resist his malice But for somuch as this thing is not done by their owne power or strength but by Gods helpe and grace therfore is it very well sayd who shall argue or reproue his waies before him who but onely God By whose help the elect are ayded and made able to resist And a little after vpon the same booke of Iob Gregory saith in so much as holy men do withstaÌ„d his iniquity It is not they theÌ„selues which do so rebuke his wayes but it is he thorowe whose helpe they are strengthened Also in his second booke he sayth now the holy Church doth not regarde but despise the signes and miracles of the heretikes if they do any for so much as the Church doth sufficiently vnderstand that it is no kind of holynes for why the prose of holines is not to make signes or woÌ„ders but to loue euery man as him selfe to thinke truely of the very true God to thinke better of thy neighbor then of thy selfe for trew vertue holynes coÌ„sisteth in loue and not in shewing of miracles This the veretie declareth saying hereby shall all men know that ye are my disciples if ye loue one an other but he saith not that hereby meÌ„ shal know that ye are my disciples because ye worke miracles but contrary wise if ye loue one an other declaring plainly therby that it is not miracles but the mere charitie loue of God which maketh vs the seruants of God Wherefore the chiefe testimony of being Gods disciple is to haue the gift of brotherly loue This thorow out doth S. Gregory write and often times in other places he speaketh verye much of miracles howe that they shall cease amongst the iust and abound amongst the wicked Also Chrisostome in his lv Homily sayth thus it is a common an indifferent woorke betwene the ministers of God the ministers of the deuil to cast out deuils but to confesse the trueth and to worke righteousnes is the onely worke of the saints and holy men therefore whomsoeuer thou doest see casting out of deuils if he haue not the confessioÌ„ of the trueth in his mouth neyther righteousnes in his hands he is not a man of God but if thou doest see a man openly confessing declaring the truthe and doing iustice although he do not cast out no deuils yet he is the man of God And it followeth let vs know that like as at the coÌ„ming of Christ before him the Prophets and with him thapostles wrought miracles thorow the holy ghost for such as the thing is which is sturred such sent sauor wil proceede froÌ„ the same He writeth also vpon the beginning of Mathew The whole world did maruel woÌ„der at three things that Christ rose againe after his deth that flesh ascendeth into heaueÌ„ that he did conuert the whole world by his xi apostles There is iiii causes which wrought the same That is to say the contempt of riches or money The dispising of pomp and glory The seperation of theÌ„selues from all worldly occupation and busines and the pacient suffering of tormentes Thus much writeth Chisostome also saint Isydore in his first booke and xxv cha De summo bono writeth thus like as in the apostles the maruelous effect power of works was much more coÌ„mendable then the vertue of their signes euen so now in the Church is it much more better to liue wel theÌ„ to worke any signes or miracles And the cause why that the church of God doth not at this present worke miracles as it did in the time of the Apostles is this That it was necessary at that time that the worlde should beleue miracles and nowe at this present euery faithful beleuer ought to shine with good workes for to this end were signes miracles then outwardly wrought that their sayth thereby might be inwardly strengthned and stablished for what soeuer faithfull man he be that seketh to worke miracles he seeketh vaine glory to be praysed of meÌ„ for it is written miracles are signes and tokens vnto the infidels misbeleuers and not vnto the faythfull Thus muche wryteth Isidore Item Saint Augustine in his Booke of coÌ„fession sayth thus there is no greater miracle amongst meÌ„ theÌ„ to loue our enemies By these wordes of these holy men a man may easely gather that both in our dayes and in the time to come the disciples of Antichrist both do shall more florish and shewe theÌ„selues by strannge signes miracles theÌ„ the disciples of Christ according to

written in Deuteronomium If there shall arise a Prophet amongest you or one that shall say hee hath seene a dreame and shall foretell a signe and a wonder if that shall come to passe that he hath spoken and he shall say vnto thee Let vs go and follow straunge Goddes whom thou knowest not and let vs serue them thou shalt not harken vnto the wordes of that Prophet or dreamer for the Lord your God tempteth you to make it known whether ye loue him or no with all your hart and with all your soule In Ieremy the 12. chap. Are not my wordes euen lyke fire sayth the Lord and like an hammer that breaketh the stone Therfore behold I wil come against the Prophets whiche haue dreamed a lye sayth the Lorde whiche haue shewed those things and haue seduced the people through theyr lies and their miracles when as I sent theÌ„ not neyther commanded them which haue brought no profit vnto this people sayth the Lord. In Marke the 13. chapter sayth Christ For there shall arise false Christes and false Prophetes and shall shewe great signes and wonders to deceiue if it were possible euen the very elect Paule in hys second Epistle to the Corinthians the xi chap. Suche false Apostles are deceitfull workers transforming themselues into the Apostles of Christ and no maruayle For euen Sathan transformeth himselfe into an angell of light therefore it is no great thing though his ministers transforme themselues aâ— though they were the ministers of righteousnes whose end shal be according to their works In the Apocalips the 13. chap. Iohn saw a beast ascending vp out of the earth and it had two hornes like a lamb but he spake like the Dragon and he did all that the first beast could do before him and he caused the earth and the inhabitantes therof to worship the first beast whose deadly wound was healed and did great wonders so that he made fire come downe from heauen on the earth in the sight of men and deceiued theÌ„ that dwell on the earth by meanes of the signes which were permitted to him to do in the sight of the beast By these thinges it is most manifest and playne that in miracles this manifold errour oftentimes happeneth thorough the working of the deuill to deceiue the people wtal Wherfore we ought not for the working of miracles to depart from the commaundements of God I woulde to God that they which put confidence in miracles would geue heed vnto the word of Christ in the 7. chap. of Math. thus speaking Many shall say vnto me in that day Lord Lord haue we not in thy name prophecied and in thy name cast out deuils and in thy name done many great workes c. I wil professe vnto them I neuer knew you depart from me all ye which worke inquitie By this saying it is most manifest that the seruauntes of Christ are not discerned by the working of miracles but by the working of vertues departing from iniquitie and obeying the coÌ„maundements of God Wherfore it is woÌ„derful that any in this life dare presume to preuent the day of the iudgement of God to iudge by meanes of miracles that some are Saints whom men ought to worship whoÌ„ peraduenture God will in the last iudgement condemne saying depart from me all ye which worke iniquitie If any man could here on earth iudge sinners to be condemned then if this iudgement were certayne Christ shoulde not iudge the 2. tyme and what soeuer such iudges bynde in earth the same ought to be bound in heauen But if such a iudgement be vncertayne then it is perillous and full of deceit when as by it men on earth may in steede of saintes worship suche as are damned with the fellowship of the deuils and in prayer require their ayde who euen like as the deuils their companions are more ready and more of might to euill then to good more to hurt then to profite I wonder they marke not what Christ sayd when his kinswoman came vnto him desiring and requiring something of him and saying Commaund that these my two sonnes may sit one vpon thy right hand and the other vpon thy left hand in thy kingdome But Iesus aunswering sayd Ye know not what ye aske can ye drinke of the cup whiche I shall drink of they sayd vnto him we cna He sayd vnto them Of my cupp in deede ye shall drinke but to sit at my right hand or at my left it is not mine to geue but vnto whom it is prepared for of my father Christ being equall vnto the father according to his God head exceeding all maner of men according to his manhode namely in goodnes and wisedome sayde to sit my right hande or at my left is not mine to geue but vnto whome it is prepared of my father If it were none of his to geue to sit at the right hand or at the left c. How then is it in the power of anye sinnefull man to geue vnto any man a seate eyther on the right hand or on the left in the kingdome of God whiche sinnefull man knoweth not whether suche haue anye seate prepared for theÌ„ of the father in his kingdome They much extoll themselues which exercise this iudicial power in geuing iudgement that there are some sayntes which ought to be honoured of men by reason of the euidency of dreames or of deceitfull miracles of which men they are ignoraunt whether God in hys iudgement will condemne them or not together with the deuils for euer to be tormented Let them beware for the vnfallible truth sayth that euery one that exalteth himselfe shall be brought low By these thinges is gathered that the warres of Christians are not lawfull for that by the doctrine and life of Christ they are prohibited by reason of the euidency of the deceitfull miracles of those whiche haue made warres amongest the Christians as well agaynst the Christians as also agaynst the infidels Because Christ could not erre in his doctrine for as much as he was God And forasmuch as heauen and earth shall passe awaye but the wordes of Christ shall not passe away He therefore whiche establisheth his lawes allowing warres and the slaughter of meÌ„ in the warre as well of Christians as of Infidels doth he not insâ—â—ie those thinges which are contrary vnto the gospell law of Christ Therefore in this he is against christ and therfore Antichrist seducing the people making men beleeue that to be lawfull meritorious ã€ˆâ—Šã€‰ them which is expressedly prohibited by Christ. Â¶ And thus much concerning the first parte touching peace and warre wherin he declareth Christ and the pope to be contrary that is the one to be geuen al to peace the other all to warre and so to proue in conclusion the Pope to be Antichrist Where in the meane time thou must vnderstand gentle reader his meaning rightly not that hee so thinketh no kind

But touching the temporal gouernment of the City of Rome it is fallen alreadye and so that the other also for the multitude of her spiritual fornicatioÌ„s shal fall The Emperours of this city gaue themselues to Idolatry and would haue that meÌ„ should honour them as Gods put al those to death that refused such idolatry by the cruelty of their torments al infidels gate the vpper hand Hereupon by the image of Nabuchodonosor the empire of the Romaines is likened to yron which beateth together and hath the mastery of all mortals And in the visioÌ„ of Daniel wherein he saw the foure windes of heauen to fight in the mayne sea and fower great beastes comming out of the sea The kingdom of the Romaynes is lykened to the fourth terrible and maruelous beast the which had great yron teeth eating destroying and treading the rest vnder his feete this beast had ten horues as Danyell sayth he shall speake words agaynst the most highest and shall teare with his teeth the Saynts of the most highest and he shall thinke that he may be able to chaunge times and lawes and they shall be delyuered into hys power vntill a tyme tymes and halfe a time In the Apocalips Saine Iohn sawe a beast comming out of the sea hauyng 7. heads and 10. hornes and power was geuen to hym to make monthes 42. So long time endured the Empire of the Romaynes that is to say from the beginning of Iulius Cesar which was the first Emperor of the Romains vnto the ende of Fridericus whych was the last Emperour of the Romaines Under this empire Christ suffred other Martirs also suffred for his name sake And here is fallen Rome as Babylon which is all one accordyng to the maner of speakyng in the Apocalips as touchynge the temporal and corporal power of gouerning And thus shall she fall also touchynge the spirituall power of gouerning for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church The feete of the image which Nabuchodonezor saw dyd betoken the Empire of Rome part of them were of yron and part of clay earth The part that was of yron fell and the power therof vanished away because the power therof was at an end after certaine monthes That part of clay and earth yet endureth but it shal vanish away by the testimony of the Prophets whereupon saint Iohn in the Apocalips After that he sawe the part made of yron rising out of the sea to which eche people tribe and tong submitted themselues And he saw an other beast coÌ„myng out of the earth which had two hornes like to the hornes of a Lambe and he spake like a Dragon and he vanquyshed the first beast in his sight This beast as seemeth me doth betoken the claye and eartheÌ„ part of the feete of the image because hee came out of the earth For the by terrene helpe he is made the high chief priest of the Romaines in the church of Christ so from alow he ascended on hygh But Christ from heauen descended because that he which was God author of euery creature became man and he that was Lord of Lords was made in the shape of a seruant And although that in the heauens the company of angels minister vnto him he himselfe ministred or serued in earth that he might teache vs humilitie by which a man ascendeth into heauen euen as by pride a man goeth downe into the bottomlesse pyt This beast hath two hornes most like a Lambe because that he chalengeth to himselfe both the priestlye kingly power aboue al other here in earth The Lambe that is Chryst which is a king for euer vpoÌ„ the kingly seat of Dauid he is a Priest for euer after the order of Melchisedech but hys kingdome is not of this world but the kingdome of thys beast is of this world because those that be vnder him fyght for him And as Iesus is Christ two maner of waies because that Christus is as much to say as Vnctus He verelye was annoynted king annointed priest so this beast saieth that he is chiefe king priest Wherefore doth he call himselfe Christ because that Chryst knowing that afore sayd Many shal come in my name saying I am Chryst and shall decyue many And thus because that he is both king priest he chalengeth to himselfe the double sworde that is the corporall sword and the spirituall sworde The corporal sword is in his right hand and the spiritual sword is in his right eye by the testimony of Zachary But hee speaketh subtilly like a Dragon because that by the testymony of Christ he shal deceiue many as the Apoc. witnesseth He did great wonders that also he might make more fire to come from heauen into the earth in the sight of meÌ„ that he might deceiue those that dwel vpon the earth because of the wonders that are permitted hym to do in the sight of the beast hee ouercame the first beast which ascended out of the sea For that beast challenged vnto himself authoritie of gouernment of that whole worlde He hath put to death tormented those that resist his commaundements and would be honored as a God vpon the earth The byshop of Rome sayth that that whole world ought to be in subiectioÌ„ vnto him those that be disobedieÌ„t vnto his commaundements he putteth in prison and to death if he can If he cannot he excommunicateth them and commaundeth them to be cast into the deuils duÌ„geon But hee that hath no power ouer yâ— body much lesse hath he power ouer the soule And truely his excommunicatioÌ„ nor the excommunication of any priest vnder him shall at that time little hurt him that is excommunicat so that the person of him that is excommunicate be not first excommunicat of God through sinne And thus it seemeth a trouth vnto me that God thus turneth their blessinges into cursinges because they geue not due glory vnto his name So when that they vniusty excommunicate curse he turneth their cursings into blessings Also the bishop of Rome doth make me to worshyp him as God because that the special sacrifice that God doth require of vs is to be obedient vnto him in keping of hys commaundements But now the Popes commaundemeÌ„ts be commaunded to be kept and be kept in very deede but the commaundements of Christ are contemned and reiected Thus sitteth the Byshop of Rome in the Temple of God shewing himselfe as God and extolleth himselfe aboue al that which is called God or worshipped as God But in his fall he shal be reuealed because that euery kingdome deuided in it self shal be made desolate He teaching a truthe is the head of the Churche but the Prophet teaching a lye is the tayle of the Dragon Hee seducyng the worlde shal be acknowledged to be the veritie of the doctrine of Christ

name for to encrease my beliefe and to helpe my vnbeliefe And for because to the praysing of Gods name I desire aboue all things to be a faithfull meÌ„ber of holy church I make this protestaâ—oÌ„ before you all foure that are now here present couering that all men women that now be absent knew the same that is what thing so euer before this time I haue sayde or done or what thing here I shall doe or say at any time hereafter I beleeue that all the olde law and the new law geuen and ordeined by the couÌ„sell of the three persons of the Trinity were geuen and written to the saluatioÌ„ of mankind And I beleue that these lawes are sufficient for mans saluation And I beleue euery article of these lawes to the intent that these articles ordeined and commaunded of these 3 persons of the most blessed trinity are to be beleued And therfore to yâ— rule the ordinaunce of these Gods lawes meekely gladly and wilfully I submit me with all mine hart that whosoeuer can or wll by authority of gods lawe or by open reason tell me that I haue erred or nowe erre or any time hereafter shall erre in any article of beliefe from which inconuenience God keepe me for hys goodnesse I submit me to be reconciled and to be buxum obedient vnto those lawes of God and to euery article of theÌ„ For by authority specially of these lawes I will thorow the grace of God be vntied charitably vnto these lawes Yea sir ouer this I beleeue admit all the senteÌ„ces authorities and reasoÌ„s of the saynts doctors according vnto holy scripture and declaring it truely I submit me wilfully and meekely to be euer obedient after my cunning and power to all these saynts and Doctors as they are obedient in worke and in word to God to his law and further not to my knowledge not for any earthly power dignitye or state thorow the helpe of God But sir I pray you tell me if after your bidding I shal lay my hand vpon the booke to what entent to sweare thereby And the Archby sayd to me yea wherefore els And I said to him Syr a book is nothing els but a thing coupled together of diuers creatures and to swere by any creature both Gods law and mans law is agaynst it But Syr this thing I say here to you before these your clerkes with my foresayd protestation that how where when and to whom men are bouÌ„d to sweare or to obey in any wise after Gods law and saints and true Doctours according vnto Gods law I will thorow Gods grace be euer ready thereto with all my cunning and power But I pray you sir for the charitye of God that ye will before that I sweare as I haue here rehearsed to you tell me how or whereto that I shal submit me and shew me wherof that ye will correct me and what is the ordinaunce that ye will thus oblige me to fulfill Â¶ And the Archbishop sayd vnto me I will shortly that now thou sweare here to me that thou shalt forsake al the opinions which the sect of Lollordes holde and is slaundered with so that after this time neither priuilye nor apertly thou hold any opinion which I shal after thou hast sworne rehearse to thee here Nor thou shalt fauor no maÌ„ nor woman young nor olde that holdeth any these foresayd opinions but after thy knowledge and power thou shalt force thee to wtstaÌ„d al such distroublers of holy church in euery dioces that thou commest in and them that wyll not leaue their false and damnable opinioÌ„s thou shalt put them vp publishing them and theyr names and make theÌ„ knowne to the bishop of the dioces that they are in or to that bishops ministers And ouer this I will that thou preach no more vnto the time that I know by good witnesse true that thy conuersation be such that thy hart and thy mouth accord truely in one contrarying all the seud learning that thou hast taught here before â˜ž And I hearing these wordes thought in my hart that this was an vnlefull asking and demed my selfe cursed of God if I consented hereto I thought how Susan sayd Anguish is to me on euery side And in that I stoode still and spake not the Archbishop sayd to me Aunswere one wise or other And I sayd Syr if I consented to you thus as ye haue here before rehersed to me I should becom an appealer or euery bishops espy somoner of al EnglaÌ„d For and I should thus put vp and publish the names of men and women I should herein deceiue full many persons Yea sir as it is likely by the dome of my conscience I should herein be cause of the death both of men and womeÌ„ yea both bodely and ghostly For many men women that stand now in the way of saluation if I should for the learning and reading of theyr beleue publish them therfore vp to Bishops or to their vnpiteous ministers I know some deale by experience that they should be so distroubled diseased with persecution or otherwise that many of theÌ„ I thinke would rather chuse to forsake the way of truth theÌ„ to be trauailed scorned slauÌ„dered or punished as bishops and their ministers now vse for to constrayne men women to consent to them But I finde in no place in holy scripture that this office that ye would now enfeaffe me with accordeth to any Priest of Christes sect nor to any other christen man And therefore to do this were to me a full noyous bond to bee bouÌ„deÌ„ with ouer greuous charge For I suppose that if I thus did many men and women would yea Syr might iustly vnto my confusion say to me that I were a traytor to God and to them since as I thinke in mine hart many men women trust so mikle in this case that I would not for sauing of my life doe thus to them For if I thus should do full many men women would as they might full truely say that I had falsly and cowardly forsaken the truth and slaundered shamefully the word of God For if I consented to you to do here after your will for bonchefe or mischief that may befall to me in this life I deme in my coÌ„science that I were worthy herefore to be cursed of god and also of all his Saynts fro which inconuenience keep me and all christeÌ„ people almighty God now and euer for his holy name And then the Archbishop sayd vnto me Oh thine hart is ful hard indurate as was the hart of Pharao and the deuill hath ouercomen thee and peruerted thee he hath so blinded thee in all thy wittes that thou hast no grace to know the trueth nor the measure of mercye that I haue proferred to thee Therfore as I perceiue now by the foolish auÌ„swere thou hast no wil to leaue thine old errors But

strong agaynst all dauÌ„ger of iust reprehension Who being as ye haue heard so faythfull and obedient to God so submisse to his king so souÌ„d in hys doctrine so constant in his cause so afflicted for the trueth so ready prepared to death as we haue sufficiently declared not out of vncertayne doubtful chronicles but out of the true originals instrumeÌ„ts remaining in auÌ„cient records What lacketh now or what should let to the contrary but that he declaring himself such a martyr that is a witnes to the verity for the which also at last he suffred yâ— fire may therfore worthily be exorned with the title of a martir which is in Greek as much as a witnes bearer But here nowe steppeth in Dame ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ with her coseÌ„ scold Alecto c. who neither learning to hold her couÌ„g nor yet to speak wel must needs find here a knot in a rush and beginning now to quarrell inferreth thus But after sayth he that the Lord Cobham was escaped out of the tower his felowes and confederates conueÌ„ted themselues together seditously agaynst yâ— king against their couÌ„try A great crime no doubt M. Cope if it be true so if it be not true the greter blame returneth vnto your self so to enter this action of such slaunder vnles the ground wherupoÌ„ ye stand be sure First what felowes of the L. CobhaÌ„ were these you meane of Sir Roger Acton ye say maister Brown Iohn Beuerley with 36. other hanged and burned in the sayd field of S. Biles A maruellous matter yâ— such a great multitude of 20000. specified in story shoulde rise against yâ— king yet but 3. persons only known and named TheÌ„ to proceed further I would aske of maister Cope what was the end of this conspiracy to rebell against the king to destroy their country and to subuert the Christian fayth for so purporteth the story As like true the one as the other For euen as it is like that they being Turkes went about to destroy the fayth of Christ wherin they died and to subuert their country wherin they were bred euen so like it is that they went about to destroy the king whom God and their conscience taught to obey Yet further proceedeth this fumish promoter in his accusation sayth moreouer that these foresayd felowes and adherentes of the Lord Cobham were in the field asseÌ„bled and there incamped in a great number agaynst the king how is this proued by Robert Fabian which appeareth to be as true as that which in the sayde Robert Fabian followeth in the same place where he affirmeth that Io. Cledon and Richard Turmin were burnt in the same yere being 1413. When in deede by the true Registers they were not burnt before the yere of our lord 1415. But what wil maister Cope say if the originall copy of the inditemeÌ„t of these pretensed conspirators doe testify that they were not there assembled or present in the field as your accusation pretendeth But they purposed will you say and intended to come The purpose and intent of a mans mind is hard for you and me to iudge where as no fact appereth But geue their inteÌ„t was so to come yet might they not come to those thickets neare to the fielde of Saint Biles hauing Beuerley theyr Preacher with them as ye say your self as well to pray to preach in that woody place as wel as to fight Is this such a straunge thing in the church of Christ in time of persecution for christians to resort into desolate woods and secrete thickets from the sight of enemies when they would assemble in praying and hearing the word of God In Queene Maryes tyme was not the same coulour of treason obiected agaynst George Egle and other moe for frequenting and vsing into backsides and fields and suffered for that whereof he was innocent guiltlesse Did not Adam Damlipe dye in like case of treason for hauing a French crowne geuen him at his departure out of Rome by Cardinal Poole What can not cankred calumnia inueÌ„t when she is disposed to cauill It was not the Cardinals crowne that made him a traytour but it was the hatred of his preaching that styrred vp the accuser In Fraunce what assemblyes haue there beene in late yeares of good and innocent christiaÌ„s congregating together in backfieldes couertes in great routes to heare the preaching of Gods holy word to pray yea and not with out their weapon also for their owne safegard yet neuer inteÌ„ded nor minded any rebellioÌ„ against their king Wherfore in cases of Religion it may doth happeÌ„ many times that such congregations may meete without intent of any treason ment But howsoeuer the intent and purpose was of these fore said coÌ„federats of the Lord Cobham whether to come or what to do seing this is playne by recordes as is aforesaid that they were not yet come vnto the place how will M. Cope now iustify his wordes so confidently affirming that they were there assembled seditiously together in the field of S. Biles agaynst the king And marke here I besech thee gentle Reader how vnlikely and vntidely the poynts of this tale are tide and hang together I will not say without all substaunce or truth but without all fashion of a cleanly lye wherin these accusers in this matter seeme to me to lacke some part of Siuons Arte in conueiing their narration so vnartificiallye First say they the king was come first with his garrison vnto the field of S. Biles And then after the king was there incamped coÌ„sequently the fellowes of the Lord Cobham the Captayne being away came were assembled in the said field where the king was against the king yet not knowing of the king to the number of xx thousand and yet neuer a stroak in that field geuen And furthermore of all this xx thousaÌ„d aforesayd neuer a mans name knowne but onely three to witte sir Roger Acton sir Iohn Browne and Iohn Beuerley a preacher How this gear is clamperd together let the reader iudge and beleue as he seeth cause But geue all this to be true although by no demoÌ„stration it can be proued yet by the Popes dispensation which in this earth is almost omnipotent be it graunted that after the king had take S. Biles field before the coÌ„panions of the Lord Cobham afterward comming and assembling in the thickets neare to the sayd field to fight seditiously agaynst the king agaynst their country agaynst the fayth of Christ to the nuÌ„ber of xx thousand where no stroke being geuen so many were takeÌ„ that al the prisons of London were full and yet neuer a mans name knowen of all thys multitude but onely three All this I say being imagined to be true the foloweth to be demauÌ„ded of M. Cope whether the Lord Cobham was here present with this company in the field or not Not

first written in Greeke by Gregory the 3. and afterward translated out of Greeke into Latine by pope Zachary vide supra pag. 130. Likewise that worthy and Imperiall sermon iâ—â—tuâ—ed Eusebij pamphili Sermo ad Conuentum Sanctorum hath to thys day wrongfully borne the name of Eusebius Where as in very truth it was made by the good Emperour Constantinus himselfe in his owne heroicall stile in latine and afterward translated out of Latine into Greeke by Eusebius as he himselfe confesseth in hys worke De vita Constant. lib. 4. But as touching this sermon although the name be chaunged so godly and fruitful it is that it â—attereth not much vnder whose name it be read yet worthy to be read vnder the name of none so much as of the Emperor CoÌ„stantine himselfe who was the true author and owner therof Briefly except it be the bookes onely of the new Testament and of the olde what is almost in the popes church but either it is mingled or depraued or altered or corrupted either by some additions interlased or by some diminutioÌ„ mangled and gelded or by some glose adulterate or with manifest lies contaminate So that in theyr doctrine standeth little truth in theyr Legendes Portues masse-bookes lesse trueth in their miracles and Reliques least truth of all Neyther yet doe theyr sacramentes remayne cleare and voyd of manifest lyes and corruption And specially here commeth in the mayster bee whiche bringeth in much sweet hony into Popes hiues the maister lye I mean of all lyes where the P. leauing not one cromme of bread nor drop of wine in the reuerent communion vntruly and idolatrously taketh away all substaunce of bread from it turning the whole substaunce of bread into the substaunce of Christes owne body which substaunce of bread if the Pope take from the sacrament then muste he also take the breaking from it for breaking and the body of Christ can in no wise stand litterally together by the scripture Thus then as this is proued by the word of God to be a manifest lye so thinke not much good Reader hereat as though I passed the bondes of modestie in calling it the Archlye or maister lie of all lies Because vppon this one an infinite number of other lyes and erroures in the popes churche as handmaydes doe wayte and depend But forsomuch as I stand here not to charge other meÌ„ so muche as to defende my selfe ceasing therefore or rather differing for a time to stir this stinking pudle of these wilfull and intended lyes and vntruthes whiche in the Popes Religion and in papistes bookes be innumerable I will now returne to those vntruthes and impudent lies which M. Cope hath hunted out in my history of Actes Monuments first beginning with those vntruthes which he carpeth in the storye of the foresayde syr Iohn Oldcastle and syr Roger Acton Browne and the rest And first where he layeth to my charge that I cal them Martyrs whiche were traytors and seditious rebels agaynst the king and theyr Country to this I haue aunswered before sufficiently Now here then must the reader needes stay a little at M. Copes request to see my vanitie and impudencye yet more fully and amply repressed in refuting a certain place in my Latine story concerning the kinges statute made at Leiceister whiche place and wordes by him alledged be these pag. 1â—7 Quocirca Rex indicto Lecestriae concilio quÃ²d fortâ—ssis Londini ob Cabhami fautores non erat tutum proposito edicto immanem denunciat poenam his quicunque deinceps hoc doctrinae genus sectarentur vsqueâ—deo in eos seuerus vt non modo haereticos sed perduelliones etiam haberi aâ— pâ—o inde gemino eos supplicio suspendio simul inceÌ„dio afficiendos statueriâ— c. Eâ— mox Adeo ille vires rationesque intendebat omnes aduersus Wicklenianos Wicleuiani ad temporis decebantur quicunque Scripturas Dei sua lingua lectirarent Vpon these wordes out of my foresayd Latine booke alledged maister Cope perswadeth himselfe to haue great aduauntage agaynst me to proue me a notorious lyer in three sondry pointes First in that whereas I say that the king did hold his parliament at Leicester adding thys by the way of Parenthesis quod fortassis Londini ob Cobhami fautores non erat tutum c. here he concludeth thereby simpliciter and precisely that the Lord Cobham and syr Roger Acton with his fellowes were traytors c. Whereby a man may soone shape a cauiller by the shadowe of mayster Cope For where as my Dialysis out of the texte speaketh doubtfully and vncertaynely by this word fortassis meaning in deede the king to be in feare of the Gospellers that he durst not hold his Parliament at London but went to Leiceister he argueth precisely therfore that the Lord Cobham sir Roger Acton and his fellowes went about to kil the king Secondly where I affirme that the king in that Parliament made a grieuous law agaynst al such did hold the doctrine of Wickliffe that they should be taken hereafter not for heretiques but also for fellons or rebels or traytors and therefore should sustayne a double punishement both to be hanged and also to be burned c. Here coÌ„meth in maister Momus with his Cope on his backe and prouing me to be a lyer denyeth playnly that the king made any suche statute vid. pag. 835. line 6. where hys wordes be these Atqui quod haeretici pro perduellionibus deinceps geminatas poenas suspeÌ„dij incendij luerent vt nugatur Foxus nullo modo illic traditur c. First here woulde bee asked of maister Cope what hee calleth patriae hostes et proditores if he call these traytours then let vs see whether they that followed the sect of wycliffe were made traytours heretiques by the kings law or not And first let vs heare what sayth Polydore Virgil his owne witnes in this behalfe whose words in his xxii booke pag. 441. be these Quare publice edixit vt si vspiam deinceps reperirentur qui eam sequerentur sectam patriae hostes haberentur quÃ² sine omni lenitate seuerius ac ocyus de illis supplicium sumeretur c. That is wherefore it was by publique statute decreed that whosoeuer were founde hereafter to follow the sect of Wyckliffe should be accounted for traytors whereby without all lenitie they shoulde be punished more seuerely and quickly c. Thus haue you maister Cope the playne testimonie of Polydore with mee And because ye shall further see your selfe more impudent in carping then I am in deprauing of histories you shall vnderstand moreouer and heare what Thomas Walden one of your owne catholique brotherhode who was also himselfe aliue a doer in the same Parliament being the prouincial of the Carmelites saith in this matter writing to Pope Martin whose very wordes in Latine here follow written in

Austen calling him a most blessed Pope 11. By the whiche place of Ierome it is manifest that the first article of those doctors is false Forasmuch as by these wordes appeareth that other besides the bishop of Rome and his Cardinals are called blessed Popes holding the fayth and seat of Peter and are successours of the Apostles as was Austen and other holy byshops moe 12. Wherof it followeth moreouer that the church of Rome is not that place where the Lord did appoint the principall sea of his whole Church For Christ which was the head priest of all did first sit in Ierusalem and Peter did sit first in Antioch and afterward in Rome Also other popes dyd sit some in Bonony some at Perusium some at Auinion 13. Item the foresayde Prelates are falsifiers of the holy Scriptures and Canons therfore are worthy to be punished Which affirme and say that we must obey the pope in all thinges For why it is knowne that many Popes haue erred and one Pope was also a woman To whome not onely it was not lawful to geue obedieÌ„ce but also vnlawfull to communicate with them As all Rubrices and infinite Canons do declare 14. Item their 6.7.8.9.10.11 Articles doe stand and are grounded vpon vntrue and false persuasions And therfore are to be reiected and detested like the other before Seyng they doe induce not to peace and veritye but to dissention and falsity 15. It is manifest also to the laitye that this dissention among the clergy riseth for no other cause but onely for the preaching of the Gospell which reprehendeth such Simoniacks and such hereticks in the church of God as namely haunt the court of Rome spreading out theyr braunches abroad into all the world Who deserue to be remoued extirpate not onely of the clergy gospellers but also of the secular power And so these three vices to witte Simonye Luxurity Auarice which is Idoll worship be the causes of all this dissention amonge the Clergye in the kingdome of Boheme and not the other which they falsely ascribe to the Gospellers of Prage These three vices beyng remoued peace and vnity woulde soone be reformed in the Clergy 16. Moreouer their last article is to much grosse and not onely is without all law but also wtout all coulour of law whereas they fondly and childishly doe argue thus that the processes made agaynst M. Iohn Hus ought to be obeyed because forsooth the common sort of the Clergye of Prage hath receiued them By the same reason they may argue also that we must obey the deuil for our first pareÌ„ts Adam and Eue obeyed him Also our fore auncetours before vs were Paganes wherfore we must obey them and also the Paganes 17. But let this friuolous opinioÌ„ go this is certain truth that the said processes made against maister Iohn Hus by law are none Forsomuch as they were obteyned drawne wrought and executed contrary to the commission of the Pope against the determinatioÌ„ of the holy mother church as appeareth Cap. Sacro de Sententia excom and a thousand other lawes besides 18. Finally whosoeuer wittingly obstinately do defend and execute the sayd processes made or consenteth vnto theÌ„ are all to be counted as blasphemers excommunicate and heretickes as hath bene afore written and exhibited to yâ— Lord generall bishop Olomucense And more shal be declared and proued if audience may be geuen openly before all the Doctors Ex Aenea Sylui. Chocleo Â¶ Vnto these obiections of I. Hus his part the Catholique Doctors agayn did answer in a long tedious proces The scope wherof principally tended to defend the principallity of the Pope to mayntayne his obedience aboue all other potentates in the world affirming coÌ„teÌ„ding that although Christ is the head alone of the whole multitude of them that are sleeping in Purgatory and whiche are labouring in the Church militant and which are resting in heauen yet this letteth not but the Pope is heade of the church here militant that is of all the faithfull which here in this world liue vnder his office Like as Christ is kyng of all kings and yet Charles may be the king of Fraunce So say they Christ may be the vniuersall head and yet the Pope may be head vnder him of the whole Churche And thus concluded they that the pope is the head and that the Colledge of Cardinals is the body of the Romish church which church of Rome is placed in the ecclesiasticall office here ouer the earth to know and define vpoÌ„ euery ecclesiasticall and catholicke matter to correct errors and to purge them and to haue care vpon all such vniuersall matters cure vpon all vniuersall churches and vpon the vniuersal flocke of faythfull christians Forasmuch as in the regimeÌ„t of the church through the vniuersal world there must nedes remayne in such office alwayes some suche manifest true successors of Peter prince of the Apostles of the colledge of the other Apostles of Christ neither can there be found or geuen vpon earth any other successors but only the Pope which is the head and the colledge of Cardinals which is the body of the foresayd church of Rome And although the whole vniuersall multitude of the faythfull do make the body of Christ yet the same body of Christ is not placed here in office to exercise such authority vpon earth Because that vniuersal multitude was neuer yet nor euer can be coÌ„gregate together And therfore necessary it is that some such true and manifest successors iudges be appoynted to whom recourse must be had in all such catholick and ecclesiastical matters determinable For like as in earthly regiments euery case of discord is brought before his iudge hath his place assigned where to be decided So like reason would requyre that in principall matters and controuersies of fayth some such presidents places be limited for the purpose to haue such doubtes resolued And this being graunted then the doctors proceed here must needes coÌ„clude say they that there cannot be geuen in all the world any other place but onely the church of Rome the head wherof is the Pope the body is the colledge of Cardinals For like as Christ departing out of this world in his corporal preseÌ„ce leâ—t his body here with vs vnder the SacrameÌ„t in another forme whereby he remayneth with vs according to his promise Mat. vlt. vnto the consummation of the worlde Euen so while Christ walked here on earth in his bodily preseÌ„ce he was Pope himselfe chiefe bishop so head of the church here militant in earth corporally coÌ„ioyned with the same as the head is to his body But after that he departed out of yâ— world because his body which is the church militant vp on the earth should not be headlesse therfore he left Peter his successors to his church for an head in his place vnto the consummation of the world

by your prayers I shall persiste strongly in the immutable veritie of God vnto the last breath Finally I wold not haue you ignoraÌ„t that wheras euery one here is put in his office I only as an outcast am neglected c. I coÌ„mend you to the merciful Lord Iesu Christ our true God and the sonne of the immaculate virgin Mary which hath redeemed vs by his moste bitter death without all our merites from eternall paines from the thraldome of the Deuill and from sinne From Constance the yere of our Lord. 1415. Â¶ An other letter of Iohn Hus to his benefactours MY gracious benefactours and defendours of the truthe I exhort you by the bowels of Iesus Christ that now ye setting aside the vanities of this present world will giue your seruice to the eternall king Christ the Lord. Trust not in Princes nor in the sonnes of men in whome there is no health For the sonnes of men are dissemblers and disceitfull To day they erre to morrowe they pearish but God remaineth for euer Who hath his seruants not for any neede he hath of them but for their owne profite vnto whoÌ„ he performeth that which he promiseth fulfilleth that which he purposeth to geue He casteth of no faithful seruant from him for he sayth where I am there also shal my seruaÌ„t be And that Lorde maketh euery seruaunt of his to be the Lorde of all his possession geuing himselfe vnto him and with himselfe all thinges that without all tediousnesse feare and without al defect he may possesse all thinges reioycing with all Saintes in ioy infinite O happie is that seruaunt whome when the Lorde shall come hee shall finde watching Happy is the seruaunt which shall receiue that king of glory with ioy Wherefore well beloued Lordes and benefactours serue you that king in feare which shall bring you as I trust nowe to Boheme at this present by his grace in health and hereafter to eternal life of glory Fare ye wel For I think that this is the last letter that I shall write to you who to morrowe as I suppose shall be purged in hope of Iesu Christ throughe bitter death from my sinnes The things that happened to me this night I am not able to wryte Sigismund hath done all things wyth mee disceitfully God forgeue him and onely for your sakes You also heard the sentence which he awarded against me I pray you haue no suspition of faithfull Vitus An other letter to the Lord Iohn de Clum MOste gracious benefactour in Christe Iesu dearely beloued yet I reioyce not a little that by the grace of God I maye wryte vnto your honour By your letter which I receaued yesterday I vnderstand first how the iniquitie of the great strompet that is of the malignaunt congregation whereof mention is made in the Apocalips is detected and shall be more detected Wyth the which strumpet the kinges of the earth doe commit fornication fornicating spiritually from Christe and as is there sayde sliding back from the truth and consenting to the lies of antichrist thoroughe his seduction and thoroughe feare or thoroughe hope of confederacie for getting of worldly honour Secondly I perceaued by your letter how the enemies of the truth begin nowe to be troubled Thirdly I perceiued the feruent constancie of your charitie wherewith you professe the truth boldly Fourthly with ioy I perceiued that you minde now to geue ouer the vanity and the painefull seruice of this present world and to serue the Lorde Iesus Christ quietly at home Whome to serue is to raign as Gregory sayeth Whome he that serueth faithfully hath Christe Iesus himselfe in the kingdome of heauen to minister vnto him as hee himselfe sayeth Blessed is that seruaunt whome when the Lorde shall come he shall finde waking and so doing Verely I say vnto you that hee rising shall girde himselfe and shall minister to him This do not â—he kings of this worlde to their seruauntes whome onely they doe loue so long as they are profitable and necessary for their commodities c. Another Epistle of Iohn Hus wherein he declareth why God suffreth not his to perish bringing diuers examples wherwith he doth comfort and confirme both himselfe and other THe Lord God be with you Many causes there were welbeloued in God my deare frends which moued me to thinke that those letters were the last which before I sent vnto you lookinge that same time for instaÌ„t death But now vnderstanding the same to be deferred I take it for great coÌ„fort vnto me that I haue some leâ— ser more to talke with you by letters therfore I write again to you to declare testify at least my gratitude mindfull duty toward you And as touching death God doth know why he doeth defer it both to me and to my welbeloued brother M. Hier. who I trust will die holily and without blame and do know also that he doth and suffereth nowe more valiauntly then I my selfe a wretched sinner God hath geuen vs a long time that we myghte call to memorie our sinnes the better and repent for the same more feruently Hee hath graunted vs time that our longe and greate temptation shuld put away our greuous sinnes bring the more consolation He hath geuen vs time wherin we should remember the horrible rebukes of our mercifull king and Lorde Iesus and shoulde ponder his cruell death and so more paciently myght learne to beare our afflictions And moreouer that we might kepe in remembraunce how that the ioyes of the life to come are not geuen after the ioyes of this world immediatly but through many tribulaâ—ions the Saints haue entred into the kingdoÌ„ of heauen For some of them haue bene cutte and chopt all to peeces some their eies bored through some sodde some rosted some slaine aliue some buried quicke stoned crucified grineded betwixt mill stones drawne hailed hither and thither vnto execution drowned in waters strangled and hanged torne in pieces vexed wyth rebukes before their death pined in prisons afflicted in bands And who is able to recite all the tormentes and suffringes of the holy Saintes which they suffered vnder the olde and newe Testament for the verity of God namely those which haue at any time rebuked the malice of the priestes or haue preached against their wickednesse And it will be a meruaile if any man nowe also shall escape vnpunished who so euer dare boldly resist the wickednesse and peruersity especially of those priests which can abide no correction And I am glad that they are compelled now to reade my bookes in the which their malice is somewhat described and I know they haue reade the same more exactly and diligently then the holy Gospell seeking therein to finde out errours Geuen at Constance vppon Thursday the 28. day of Iune An. 1415. Â¶ Another letter of Iohn Hus wherein he rehearseth what iniuries he receiued of the Councel and of the deputies IF my letter be not

read ouer hee shall finde the Byshoppe of Rome to be comprehended amongst the other Bishops It was also prohibited by the councels of Africa that the Bishops of Rome shoulde not receiue or heare the appeales of any which did appeale froÌ„ the Councell whych altogether declare the superioritie of the CouÌ„cell And this appeareth more plainly in the Actes of the Apostles where as Peter is rebuked by the congregation of the Apostles because he went in to Cornelius a Heathen man as if it had not bene lawfull for him to attempt any great matter weout the knowledge of the congregation and yet it was said vnto him as wel as others Ite Baptizate c. Go baptise But this seemeth to make more vnto the purpose which S. Paule wryteth vnto the Galathians whereas he sayth he reststed Peter euen vnto his face because he did not walke according to the verity of the Gospell Which words if they be wel vnderstand signifie none other thing by the veritie of the Gospel then the Canon of the Councel decreed amongest the Apostles for the Disciples being gathered together had so determined it Whereupon S. Paule doth shew that Peter ought to haue obeyed the generall Councell But nowe to finish thys disputation we will here adioyne the determination of the Councell of Constance the which Councell aforesayd willing to cut off al ambiguitie and doubts and to prouide a certain order of liuing declared by a solemne decree that all men of what estate or condition so euer they were yea although that they were Popes themselues be bound vnder the obedience and ordinances of the sacred generall Councels And although there be a certaine restraint where as it is sayde in suche thinges as pertaine vnto the faith the extirpation of schisme and the reformation of the Churche as well in the heade as in the members notwithstanding thys amplificatiue clause whych is adioyned is to be noted Et in pertinentibus ad ea that is to say withall the appertenauntes The which addition is so large that it containeth all thinges in it whych may be imagined or thought For the Lord said thus vnto hys Apostles goe ye forth and teach all people He did not say in three poynts onely but teach them to obserue and keepe al thinges what soeuer I haue commaunded you And in an other place he sayeth not thys or that but whatsoeuer yee shal binde c. which altogether are alledged for the authority of the Church and generall Councels For the preserment wherof these things also come in place He that heareth you heareth me And againe It is geuen vnto you to knowe the mysteries of God Also where 2. or 3. bee gathered in my name c. Againe whatsoeuer yee shall aske c. O holy father saue them whom thou hast geuen me c. And I wil be with them euen vnto the ende of the worlde Also out of S. Paul these places are gathered We are helpers of God c. Which hath made vs apt ministers of the new Testament c. And he appoynted some Apostles and some Prophetes c. Iu all which places both Christ and the Apostles spake of the authority of many which altogether are alledged for the authority of that vniuersall Church But for somuche as that Churche being dispersed and scattered abroad can not decree or ordaine any thing therfore of necessity it is to be said that the chiefe and principall authority of the church doth consist in the generall Councels where as they assemble together And therfore it was obserued in the primatiue Church that hard and waightie matters were not intreated vpon but onely in the general councels congregations The same is also founde to be obserued afterward For when as the churches were deuided general councels were holden And in the Councel of Nice we do finde the heresie of Arrius condemned In the Councel of Constantinople the heresy of Macedonius In the Councell of Ephesus the heresye of Hestorius In the Councell of Chalcedon the heresies of Eutichius were also condemned for somuch as they thought the iudgement of the bishop of Rome not to suffice to so great waighty matter and also they thought the sentence of the Councell to be of greater force then the sentence of the Pope for somuch as he might erre as a man but the Councell wherein so many meÌ„ were gathered together being guided with the holy ghost could not erre Also it is a very excelleÌ„t saying of Martianus the Emperour which serueth for that purpose whose words are these Truely he is to be couÌ„ted a wicked and sacrilegious person which after the sentence of so many good and holy men wil sticke to withdraw any part of his opinion For it is a poynt of meere madnesse at the noone time faire day light to seeke for a fained lighte for he which hauing found the truth seketh to discusse anything further seeketh but after vanities and lies Now I thinke it is euident inough vnto all men that the bishop of Rome is vnder the Councell Notwithstanding some do yet still doubt whether he may also be deposed by the Councel or not For albeit it be proued that he is vnder the Councell yet for all that will they not graunt that hee may be also deposed by the Councell Wherefore it shall be no digressing at all from our purpose somewhat to say vpoÌ„ that matter and first of all to speake of these railers which are yet so earnest for the defence of the Byshop of Rome which being vanquished in one battaile still renew an other and coÌ„tend rather of obstinacie then of ignoraunce They would haue here recited againe that whych we haue before spoken as touching the preeminence of the Bishop of Rome or the Patriarcke And as there are many of theÌ„ more ful of words then eloquent they stay much of this poynt where as Christ sayd vnto Peter Tibi dâ—bo claues regni coelorum I wil geue thee the keies of the kingdom of heauen what soeuer thou shalt binde vpon earth shal be bounde in heauen as though by those wordes hee should be made head ouer the other And againe they do amplify it by this Pasce oues meas Feede my sheepe whyche they do not finde to be spoken to any other of the apostles And because it is sayde that Peter was the chiefe and the mouth of the Apostles therefore they iudge it well spoken that no man shall iudge the chiefe and principall sea being all of thys opinion with Boniface which sayde the the Pope ought to be iudged for no cause except he bee perceyued or knowen to swarne from the farth although he do cary innumerable people with him headlong into hel there to be perpetually tormented as though hee coulde not open the kingdome of heauen to others if any other could shut it against him neither that he could feede other if hee

the Tower where he beyng adiudged for a traytor was priuely drowned in a but of Malmesey What the true cause was of his death it can not certainely be affirmed Diuers coniectures and imaginations there be diuersly put forth Some partly impute it to the Queenes displeasure Other suppose it came for taking part in the cause of his seruaunt which was accused and coÌ„demned for poysonyng sorcery or inchantmeÌ„t An other fame there is which surmiseth the cause hereof to rise vpoÌ„ the vayne feare of a foolish Prophecie commyng no doubt if it were true by the craftie operation of Sathan as it doth many tymes elles happen among infidels and gentiles where Christ is not knowen where among high Princes and in noble houses much mischief groweth first murther and parricide thereby ruine of auncient families and alteration of kingdomes The effect of this Prophecie as the fame goeth was this that after kyng Edward should one reigne whose name should begyn with G. And because the name of the Duke of Clarence beyng George began with a G. therfore he began to be feared and afterward priuely as is aforesayd was made away Â¶ By these experimentes and mischieuous endes of such Prophecies and also by the nature of them it is soone to be seene from what fountaine or author they proceede that is no doubt from SathaÌ„ the auncient enemy of maÌ„kynd and Prince of this world agaynst whose deceitfull delusions Christen men must be well instructed neither to maruell greatly at them though they seeme straunge nor yet to beleue them though they happen true For SathaÌ„ being the Prince of this world in such thyngs worldly can foresee what will follow and caÌ„ say truth for a mischieuous end and yet for all that is but a Sathan So the dreame of Astiages seeing a vine to growe out of his daughter which should couer all Asia and fearing thereby that by his nephew he should lose his kingdome proued true in the sequeale thereof and yet notwithstanding of Sathan it came and caused cruell murther to folow first of the shepheards child then of the sonne of Harpagus whome he set before his owne father to eate Ex Iust. lib. 1. Likewise Cyrus was Prophetically admonished by his dreame to take him for his guide whome he first met the next morow In that also his dreame fell true and yet was not of God In the same number are to be put all the blind Oracles of the Idolatrous Gentiles which although they proceede of a lieng spirit yet sometime they hit the truth to a mischieuous purpose The like iudgement also is to be giuen of Merlynes Prophecies The Sorceresse mentioned 1. Reg. 28. raising up Samuell told Saule the truth yet was it not of God In the 16. chap. of the Actes there was a Damosell hauing the spirit of Pytho who said truth of Paule and Sylas calling them the messengers of the high God and yet it was a wrong spirit The vncleane spirits in geuing testimonie of Christ saide the truth yet because their testimony came not of God Christ did not allow it Panlus Diaconus recordeth of Ualence the Emperour that he also had a blinde Prophecie not much vnlike to this of king Edward which was that one should succeed him in the Empire whose name should begin with ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ and ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ whereupon one Theodorus trusting vpon the prophecie began rebelliously to hope for the crowne for his labour felt the paines of a traitour Notwithstanding the effect of the prophecy folowed For after Ualence succeded Theodosius Wherfore Christen Princes and noble men all Christes faithfull people must beware learne 1. First that no man be inquisitiue or curious in searching to knowe what things be to come or what shall happen beside those things only which are promised and expressed in the word 2. Secondly to vnderstand what differeÌ„ce there is and how to discerne the voice of God froÌ„ the voice of Sathan 3. Thirdly how to resist and auoide the daunger of false and diuelish prophecies Many there be which being not coÌ„tented with things present curiously occupy their wittes to search what is to come and not geuing thanks to God for their life whiche they haue will also know what shall be chance them how when their end wil come how loÌ„g Princes shal reigne and who after shall succeede them and for yâ— same get vnto theÌ„ southsaiers astrologers sorcerers coniurers or familiars And these are not so much inquisitiue to search or aske but the deuill is as ready to aunswere them who either falsly doubleth with theÌ„ to delude theÌ„ or else telleth them truth to worke them perpetuall care sorow Thus was Pope Siluester the sorcerer circumuented by the diuell who told him that he should be at Hierusalem before he died and so it fell For as he was saieng his Masse at a chappell in Rome called Hierusalem there he fell sicke and within three daies after died vide sup pag. 167. To King Henry the fourth also it seemeth it was prophecied that he should not die before he went to Hierusalem who being brought to the Abbots chamber of Westminster and hearing the name of the chamber to be called Hierusalem knew his time to be come and dyed pag. 557. By such deceitfull prophecies it can not be lamented inough to see what inconuenience both publikely and priuately groweth to the life of men either causing theÌ„ falsly to trust where they should not or else wickedly to perpetrate that they woulde not as may appeare both by this king and also diuers moe So was Pompeius Crassus and Caesar as writeth Cicero deceiued by the false Chaldeis in declaring to them that they should not but die in their beds and with worship and in their olde age Of such false trust rising vpon false prophecies S. Ambrose in his booke of Exameron writeth speaking of rayne which being in those parties greatly desired was promised and prophecied of one certainely to fall vpoÌ„ such a day which was at the changing of the new Moone but sayth S. Ambrose there fell no such raine at all till at the praiers of the Church the same was obteined geuing vs to vnderstand that raine commeth not by the word of man nor by the beginnings of the Moone but by the prouideÌ„ce and mercie of our creatour Ex Ambros. in Examer Ioan. Picus Earle of Mirandula in his excellent bookes written against these vaine startellers and Astrologers Lib. 2. writeth of one Ordelaphus a prince to whom it was prognosticate by a famous cunning man in that science called Hieronimus Manfredus that he should enioy long continuance of health and prosperous life who notwithstanding the selfesame yeare and in the first yeare of his mariage deceassed and after diuers other examples added moreouer vpon the same he inferreth also mention and the name of a certaine rich

subuerted and confounded in theyr owne policie for that they trusting to their owne deuise and not vnto the Lord which only can dissolue the operation of Satan the Lord so turneth their deuise into a trap thereby to take them whereby they thinke most surely to escape Examples whereof we see not onely in Astyages King of the Medes aforesaid and Cyrus but in infinite other like euents which the trade of the world doth dayly offer to our eies So Queene Margaret thought her then cockesure when Duke Humfrey was made away when nothing else was her confusion so much as the losse and lacke of that man So if King Richard the second had not exercised suche crueltie vpon his vncle Thomas Duke of Glocester he had not receiued such wrong by King Henry the fourth as he did pag. 594. Likewise this King Edwarde the fourth it he had suffered his brother Gorge Duke of Clarence to haue liued his house had not so gone to wracke by Richard his other brother as it did What befell vpon the Student of Astrology in the Uniuersitie of Basill ye heard before who if he had not mewed himselfe in hys chamber for feare of his diuination had escaped the stroke that fell Now in auoiding such Propheticall euentes which he should not haue searched he fell into that which he did feare These few examples for instruction sake I thought by occasion to inferre not as though these were alone but by these few to admonish the Reader of infinite other which dayly come in practise of life to the great daunger decay as well in priuate houses as in weales publicke Wherfore briefly to repete what before simply hath bin said touching this matter seeing that Sathan thorough such subtile Prophecies hath yet doth dayly practise so manifold mischiefes in the world setting brother against brother nephew against the vncle house against house and realme against realme geÌ„dring hatred where loue was subuerting priuely yâ— simplicity of our christian faith therfore yâ— first thing best is for godly men not to busie there braines about such phaÌ„tasies neither in delighting in theÌ„ nor in harkening to theÌ„ nor in searching for theÌ„ either by southsaier or by coÌ„iuratioÌ„ or by familiar or by astrologer knowing and considering this that whosoeuer shal be desirous or ready to search for them the Deuill is as ready to aunswere his curiositie therein For as once in the old tyme of Gentilitie hee gaue his Oracles by Idols and Priestes of that tyme so the same deuill although he worketh not now by Idols yet he craftely can geue now aunswere by Astrologers and coniurers in these our dayes in so doyng both to say truth and yet to deceaue men wheÌ„ he hath sayd Wherfore leauyng of such curiositie let euery Christen man walke simple in his present vocation referryng hid thynges not in the word expressed vnto him which sayth in his word Non est vestrum scire teÌ„pora momenta temporum c. It is not for you to know the tymes and seasons of tymes which the Father hath kept in his owne power c. Secondly in this matter of Prophecies requisite it is as is sayd for euery Christen man to learne how to discerne and distinct the true Prophecies which proceede of God and the false Prophecies whiche come of Sathan The difference wherof as it is not hard to be discerned so necessary it is that euery good man do rightly vnderstand the same to the entent that he knowing flying the daunger of the one may be the more certaine and coÌ„stant in adhering to the other Thirdly because it is not sufficient that the deceitfull Prophecies of the deuill be knowen but also that they be resisted I haue also declared by what meanes the operation of Sathans workes and Prophecies are to be ouercome that is not with strength and policie of maÌ„ for that there is nothyng in man able to counteruayle the power of that enemy Under heauen there is nothyng elles that can preuayle agaynst his workes but onely the name of the Lord Iesus the sonne of God not outwardly pronouÌ„ced onely with our lippes or signed in our foreheads with the outward crosse but inwardly apprehended and dwellyng in our hartes by a silent fayth firmely and earnestly trustyng vpon the promises of God geuen and sealed vnto vs in his name For so it hath pleased his fatherly wisedome to set him vp to be both our righteousnesse before himselfe and also to be our fortitude agaynst the enemy acceptyng our fayth in his sonne in no lesse price then he accepteth the workes worthynesse of the same his sonne in whom we do beleue Such is the strength and effect of faith both in heauen in earth also in hell In heauen to iustifie in earth to preserue in hell to coÌ„quere And therfore when any such Prophecie or any other thing is to vs obiected which seemeth to tend agaynst vs let vs first consider whether it sauour of Sathan or not If it doe then let vs seeke our succour not in our selues where it doth not dwell neither let vs kill nor slay nor chaunge our vocation therfore folowing vnordinate wayes but let vs runne to our Castle of refuge whiche is to the power of the Lord Iesus remembring the true promise of the Psalme Qui habitat in adiutorio altissimi in protectione Del coeli commorabitur That is who so putteth his trust in the succour of the Lord shall haue the God of heauen to his protector And then shall it afterward follow in the same Psalme Ipse liberabit te a laqueo venantium a verbo aspeto That is And he shall deliuer him from the snare of the hunter and from all euill wordes and Prophecies be they neuer so sharpe or bitter agaynst him c. And thus much by the occasion of kyng Edward of Prophecies Now hauing loÌ„g taried at home in describyng the tumultes and troubles within our owne land we will let out our story more at large to consider the afflictions and perturbatioÌ„s of other parties and places also of Christes Church as wel here in Europe vnder the Pope as in the East partes vnder the Turke first deducyng our story froÌ„ the tyme of Sigismund where before we left Which Sigismund as is aboue recorded was a great oder in the Councell of Constance agaynst Iohn Hus and Hierome of Prage This Emperour had euer euill lucke fightyng agaynst the Turkes Twise he warred agaynst them and in both the battailes was discomfited and put to flight once about the Citie of Mysia fightyng agaynst Baiazetes the great Turke an 1395. the second tyme fightyng against Celebinus the sonne of Baiazetes about the towne called Columbacium But specially after the Councell of Constance wherein were condemned and burned those two godly Martyrs more vnprosperous successe did then folow him fightyng agaynst the Bohemians his owne subiectes an 1420. by whom

of this displing was withawhite rodde thrise laid vpon the head of the penitenciary He meaneth the wicked byshops of that time whose curses God did blesse This proueth Sir I. Oldecastle to be no traytour The wordes of ha Register Iohn Goddesell of Dichingham Sir Hugh Pye Priest Image of the crosse not to be worshipped A letter of the king William Bishop of Norwich William BernhaÌ„ hys ChauÌ„celor A cataloge of good mÃ© and women troubled for suspition of heresie Bonermight see the church here in this age more then xl yeres before he was borne These men are falsely slaundered about Baptisme The papistes are but quarel pickers Articles * In case of necessitie vrgent they meane The death of Thomas Becket In this article is ment that the wicked be in the church but not of the Church W. White Martyre Anno. 1428. â—â— Waldeno * Eccle. 50. ã€ˆâ—Šã€‰ The Romiâ—â— church apâ—â— resembled to the cuâ—sed figâ—uce The bishops man smitâ—th him on the mouth exhorting the people Father Abraham Iohn Waddon priest martyrs and burned A letter of the bishop of Norwich The maner at the popes penaunce Iohn Beuerley * alias sustigated Iohn Skilley The penance of Iohn Skilley Margery Backster A woman brought in for witnes in the popes court The Bee will stinge Against Images The sacrament is not God Tho. Becket a traytour Thomas Becket slain not before the aulter but in his flying Father Abraham W. White I. Wadden Against the popes fasting dayes W. Whyte willing to speake at the stake was stroken on the mouth Agaynst auricular confession Against Image worship Iohn Piry Iohn BuÌ„gay Iohn Vsher. William Euerden W. Tailour of Ludney The wife daughter of Tho. Moone Rich. Fletcher Nicho. Belware A new testament then cost 4. markes and â—â— pence Tho. Grem â—â—r I. Clarke W. Bate W. Skiruing W Osberne Iohn Rene. Bawdwin Cooper Iohn Pert. Sir Hugh Pie Priest I. Perker A prophesi Ex Regist. Norw Iohn Burrell Lent fast fishe dayes Pilgrimage to the poore Masses for the dead vnprofitable Tho. Moone of Ludney William White Hugh Pye Thomas Pert. W. Callis priests persecuted Robert Grigges of Martham Articles Iohn Finch of Colchester Popishe penaÌ„ce Nicholas CanoÌ„ of Eye Anno. 1431. Depositions If the SacrameÌ„t be very fleshe then the priests eat fleshe on Friday Nicholas Canon turned his backe to the sacrament An other examination of Nicholas Canon Articles obiected The iudgement of the Prior and doctors vpon his articles An heresie to doubt whether the sacrament be the perfect body of Christ or no. Nicholas Canon declared an hereticke Penance enioyned to Nicholas Canon Tho. Bageley priest Martir Paule Craw martiâ— Ex Hector Boerâ—o Tho. Rhedonensis Martir Ex Antonin 3. parte host fol. 165. Tho. Rhedoneasis coÌ„meth into Italy The golden citie of Rome All thinges corrupt at Rome The wickednes pride that raigneth at Rome The corruptioÌ„ of Rome will admitte no reformation Pictie rewarded with persecutioÌ„ Heresie made where none â—s Popery armed with policie and defâ—nded with tirannie His articles Ex Antonin 3. part hist fol 165 W. Cardinalis Rhotomagensis his peâ—â—ecatâ—ur Tho. Rheâ—onensis brought before Pope Eugenius Thomas degraded Tho. RhedoneÌ„sis a French man burned at Rome Henry Grunfelder priest Henry Radtgeber priest Ioh. Draendorfe priest Pet. Thoraw Mat. Hager Martyrs Pope Eugenius 4. The Councell of Basil. Ex Aenea Syluio Ex Cocleo in Hist. Husut Et ex paralipom Abbat Vrsperg The death of P. Martin Pope Eugenius 4. Pope Eugenius seeketh to dissolue the councell of Basill Dissention betweene the councell of Basill and Pope Eugenius The prelats of the councell refused the Popes request The princes assembled at Mentz to make vnitie betweene the councell the pope Three opinion touching the Pope The Ambassadours returne froÌ„ Mentz The Popes heresie discussed The bishop of Millaine taketh Eugenius part for feare of a schisme Conclusions of the disputation Panormitane speaketh againe for the Pope Articles of faith deuided into 3. sortes Panormitane preferreth the iudgement of the Cardinals of Rome before all the world The pope pretendeth the vniting of the Greekes when he meaneth an other thing The pope no relaps but prolaps Iohn Segouius answereth to Panormitane The pope neglecting to doe good is a member not of christ but of the deuil Councels bouÌ„d to no positiue lawe Panormitaâ— appointeth the Pope Lord of the Church The Pope the clergy desire dominion contrary to the scriptures The French kinges Ambassadour The Byshop of Burgen The councel aboue the Pope The force of truth which appeared also in Eneas himselfe the writer hereof although afterwarde when he was pope he denied the same Note what it is a man to labour against hys knowledge The conclusions of the disputation The first coÌ„clusion A king is not of more authoritie then is his kingdome These kinde of flatterers came now in our daies What a king is The instituâ—â— of kings The pope ought to be subiect vnto the councell This place Tu es Petrus c. expounded Sinnes are the gates of hell Against the papittes opinion that the pope can not erre The interpretatioÌ„ of this place Oraui pro te Petre. is ment of the Church Bishops of Rome are heretiques He meaneth Siluester the secoÌ„d The church is without sinne the pope is a sinner The church one flesh with christ The Church is without spot or sinne is to be vnderstand not by nature but onely by imputation The church with out sinne how to be vnderstand The errour of those which say that onely the virgin Mary did perseuer constaÌ„t at the time of â—hristes passion The Church comprehendeth both the euill and good Math. 20. This saying of Ecclesiastes is not translated also serueth to other sense then is here ment Christ is the rocke wherupon the Church is builded He proueth by authoritie the pope to be vnder the couÌ„cell If the Church be the mother the Pope must be her sonne The church being the spouse the pope caÌ„ not be the head therof but he must also be the head of Christ forsomuch as Christ his spouse be both one The exposition of this place quodcunque ligaueris The church may depose the pope if he abuse the keyes The church and not the pope compared to the Sunne The pope if he do not harken to the church is an Ethnicke and Publicane It is to be feared least the church hath had many such Popes Whether the pope is to be iudged by the generall councell c These are the Canons and the schoole diuines and begging friers Diuersitie of iudgementes touching the B. of Rome How folishly the church of Rome doth wrast the the scriptures neglecting the expositions of the fathers Those thinges which were spokeÌ„ of the church serue also for the generall councell Peter representeth the double person Christ nameth the Church bâ—â— twise in the Gospell What the Church is The interpretatioÌ„ of this place dic ecclesiae The church taken for the

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