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.

The processe had by Bohn Byshop of Hereford, agaynst Walter Brute lay man, and learned, of the dioces of Hereford, touching the cause of heresie, as they called it, set forward by the way of the By∣shops office &c. at the instruction of certain faithful Christians, as he termed them, but in deed cruell and false pro∣moters.

IN y^e name of God,* 1.1 Amen. To all maner of faithful chri∣stian people that shall see and heare this our presēt pro∣ces. Iohn by y^e sufferance of God bishop of Hereford sen∣deth greeting & cōtinual chartitie in y^e Lord. We would y^• you al should know, that of late by many faithfull christi∣an people, & specially zealous followers of the catholicke faith, it was lamētably done vs to vnderstand by way of complaine: that a certain sonne of ours going out of kind, named Walter Brute lay person, learned, of our dioces, hath vnder a cloked shew of holynes, dānably seduced the people: & setting behind him y^• feare of God, doth seduce thē as much as he cā, frō day to day, informing & teaching openly and priuely, as well the nobles as the commōs, in certaine conclusiōs hereticall, schismatical, and erroueous & also heretofore condēned. And they haue also probably exhibited against y^e same Walter, articles vnder writtē, u•• maner and forme as followeth.

¶ Articles exhibited and denounced to the bishop, against Walter Brute.

REuerend father and Lorde, we the faythfull people of Christ,* 2.1 we the faythfull people of Christ, & zelous louers of the catholicke faith, and also your humble and deuout children: do minister & exhibite to your reuerend fatherhood, the articles vnder written, touching y^e catholicke faith, cōtrary and against malicious persons, & detractours of the same faith, & the determina∣tions of holy mother church, & namely agaynst the childe of Belial, one Walter Brute, a false teacher and seducer a∣mongst y^e people. Hūbly beseeching, y^• you would vouch∣safe to haue regard to y^e correction of the enormities vnder written, according vnto y^e Canonicall constitutions, euen as to your office pastorall doth lye and belong.

In primis,* 2.2 we do geue and exhibite and entēd to proue, that the same Walter Brute being vnmindfull of his sal∣uation, hath bene by many and diuers faythfull Christian people sundry times accused of the cursednes of heresy: As by the swift report, slaūder, and rumour of the people, pro∣ceding before the most reuerend father & Lord, Lord Wil∣liam Archb. of Caunterbury, and also before the reuerend father & Lord, Lord Iohu late B. of Herford, your prede∣cessor,

and now Bishop of S. Asse, hath bene testified, and also hath bene many & diuers times cited to answere vnto articles by him agaynst the Catholicke fayth auouched, & openly and publiquely taught: But he in this matter of hereticall cursednes (so greeuously and shamefully spoken of) hath neuer regarded to purge his innocency, but luck∣ingly and running into corners, hath many and sundrye yeres labored to aduance things erroneous, schismaticall, and also heresyes, & to emprint them in the harts of fayth∣full people.

* 2.3Item, the foresayd Walter Brute hath opēly, publick∣ly, and notoriously auouched, and commōly sayd & taught and stubbernly affirmed: that euery Christen man (yea & woman) being without sinne may make the body of christ so well as the priest.

* 2.4Item, the same Walter hath notoriously, opēly & pub∣lickely auouched and taught, that in the Sacrament of the alter there is not the very body, but a signe and a memo∣riall onely.

* 2.5Item, the foresayd Walter hath sayd commonly and a∣uouched, and also hath labored to informe mē and compa∣nyes, that no man is bound to geue tithes, nor oblations: and if any man will needes geue, he may geue his tithes, and oblations to whom he wil, excluding therby theyr cu∣rates.

* 2.6Itē, that such as do preach and prefer croised matters, and pardons (graunted by the high bishop to them y^• helpe the purpose of the reuerēd father Lord Henry by the grace of God Bishop of Norwich, when as he tooke his iourny vpō him to fight for the holy father the Pope) are schisma∣tickes and heretickes, and that the Pope cannot graunt such maner of pardons.

* 2.7Item, the sayd Walter hath oftentimes sayd, and com∣monly aduouched, that the Pope is Antichrist, and a sedu∣cer of the people, and vtterly agaynst the lawe and life of Christ.

* 2.8Item, wheras of late your reuerence did (at the instāce of faithfull christen people) proceed in forme of law against William Swinderby, and that the sayd Williā Swinder∣by had vnto the said articles obiected against him, geuē vp his answeres in writing, cōteining in thē errors, schismes & heresies, euen as you with the mature counsel of maist∣ers & doctors in diuinity, & other faculties haue determi∣ned & geuen sentence, and haue pronounced the same Wil∣liam Swinderby to be an heretick, & a schismatick, and an erroneous teacher of y^e people: Neuertheles y^e forenamed Walter hath openly, publickly, & notoriously said, aduou∣ched, & stubbernly affirmed, that the sayd Williams aun∣sweres (whereof notice hath bene geuen before) are good, righteous, and not able to be conuinced, in that they con∣teyne none error, and that your sentence beforesayd, geuen agaynst the same William, is euill, false & vniust: And that your assistants haue wickedly, naughtely, peruersly, & vn∣iustly condemned the answeres aforesayd.

* 2.9Now therupon immediately, those same faythful chri∣stian people haue instantly required that we would vouch safe that other articles geuen by y^e same faythfull christiās against the sayd William Swinderby, together w^t the wri∣tings and answeres of the same William therunto: should be admitted agaynst Walter Brute, mentioned of in this matter of cursed heresy: of which Articles and aunswers, the tenors do folow in these wordes.

In primis, that one William Swinderby pretending himself priest, was of certayne articles and cōclussions er∣roneous, false, schismaticall & heretical, by him preached, at diuers places & times, before a great multitude of faithful Christians, iudicially cōuinced: and the same articles and conclusiōs did he (inforced by necessity of law) reuoke and abiure, some as hereticall, and other as erroneous & false: and for such did he aduouch thē euer afterward promising so to take and beleue them & that frō thenceforth he would opēly or priuily preach, teach, or affirme none of them: nor that he should make sermon or preach within your dioces without licence demaunded and obteined. And in case he should to the cōtrary presume, by preaching or auouching that then he should be subiect to the seueritye of the Canōs euen as he iudicially sware accordingly as the law infor∣ced. Also the conclusions abiured by the sayd William doe folow and are such.

• * 2.101. In primis, that men by the rule of charity, may demaund debts, but by no meanes imprison any man for debts: and that the party so imprisoning a body, is excommunicated, before. pag. 466.
• 2. Item, that if the parishioners shall knowe theyr Cu∣rate to be incontinent and naughty: they ought to with∣draw from him theyr tythes. &c. pag. 467.
• 3. Item, that tithes are mere almosies, and in case that the Curates shal be ill, that they may be lawfully bestow∣ed vpon others by the temporall owners. &c. pag. 467.
• 4, Item, that an euill Curate to excommunicate any vn∣der his iurisdiction for withholding of tithes, is nought els. &c. pag. 467.
• 5. Item, that no mā may excōmunicate any body, except that first he know him excōmunicate of God: Neither doe those that communicate with such a one, incur the sentence of excommunication by any maner of meanes. ibid.
• 6. Item, that euery Priest may absolue euery sinner be∣ing contrite, and is bound to preach the Gospell vnto the people, notwithstanding the prohibition of the Bishops, pag. 467.
• 7. Item, that a priest receiuing by bargaine any thing of yearely annuity, is in so doing a schismaticke, and excom∣municate. pag. 467.
• 8. Item, he doth assuredly beleeue (as he auoucheth) that euery priest being in deadly sinne, if he dispose himselfe to make the body of Christ, doth rather commit idolatry thē make Christes body. pag. 467.
• 9. Item, that no priest doth enter into any house, but to handle ill the wife, the daughter, or the mayd, and therfore &c. pag. 467.
• 10. Item, that the child is not rightly baptised, if the priest &c. ibid.
• 11. Item that no maner of person if he liue agaynst Gods law. &c. ibid.
• 12. Item, the same William agaynst the thinges premised, and his reuocation and abiuration (not to his hart cōuer∣ting, but from euill to worse peruerting) did turne aside into our dioces: where running to and fro in diuers pla∣ces, hath of his owne rash head presumed to preach or ra∣ther to peruert. &c. 467.
• 13. Item, after that we had heard diuers rumors, & slaun∣ders of very many, we directed diuers monitions and cō∣maundementes comminatorye, to be sent abroade by our Commissaries to sundry places of our dioces: that no per∣son of what estate, degree or condition so euer he were of, should presume to preach or to teach the sacred scripture to the people in places holy or prophane, within our dioces. &c. page. 466.
• 14. Item, that the same sort of monitions, inhibitions and precepts confirmed by our seale, came to the true & vndou∣ted knowledge of the sayd William.
• 15. Item, the same William vnmindefull of his owne sal∣uation hath sithens & agaynst those monitions,* 2.11 inhibitiōs and preceptes, and (that which is more abhominable to be spoken) in contempt of the high Bishops dignity, & to the slaūder & offence of many people, presumed in diuers pla∣ces of our sayd dioces, to preach or rather to peruert & to teach the forementioned, & other heretical, erroneous and schismaticall deuises.
• 16, Item, the same William in preaching to the people: on monday, to wit, the first of August, in the yere of our Lord 1390. in the Church of Whitney in our dioces, held and af∣firmed: that no Prelate of the world, of what state, prehe∣minēce or degree soeuer he were of, hauing cure of soule & being in deadly sinne. &c. pag. 466.
• 17. Item,* 2.12 the same William in many places sayd & affir∣med in the presence of many faythfull ••hristian people, af∣ter the sacramentall words vttered by the priest, hauing y^e intent to consecrate, there is not made the very bodye of Christ in the sacrament of the Eucharist. pag. 466.
• 18. Item, that accidences cannot be in the sacramēt of the aulter without theyr subiect: & that there remayneth ma∣teriall bread Concomitanter with the body of Christ in the sacrament. Vide supra pag. 466.
• 19. Item, that a priest being in deadly sinne cannot by the power of the sacramētall words, make the body of Christ, &c. pag. 466.
• 20. Item, that all priests are of like power in all poynts, notwithstanding that some of them are in this worlde of higher dignity, degree, or preheminence. pag. 466.
• 21. Item, that contrition onely putteth away sinne, if a man shall be duely contrite: and that all vocall confession and exercise, is superfluous, and not requisite of necessitye to saluation. Ibidem.
• 22. Item, that inferior Curates haue not theyr power of binding and loosing mediatly from the pope or bishop, but immediately of Christ. &c. pag. 466.
• 23. Item, that the pope cannot graunt such kind of annu∣all pardons, because there shall not be so many yeares to the day of iudgement as is conteyned in the popes buls or pardons. Whereby it followeth, that pardons are not so much worth as they are noysed and praysed to be. Ibid.
• ...

• 24. Item that it is not in the Popes power to graunt to any penitent body forgeuenes of the paine or of the tres∣passe. pag. 466.
• 25 Item that one geuing his almes to any bodye which as he iudgeth hath no neede thereof, doth sinne in so gee∣uyng it. pag. 466.
• 26 Item that it standes not in the power of any prelate, of what priuate religion soeuer he bee, to geue by letters benefites of their order. Neither do such kind of benefits geuen profit them to whom they be geuen for the saluatiō of soules. Vide supra. pag. 466.
• 27 Item that the same William vnmindfull of his owne saluation, hath many times and often resorted to a certain desert wood called Derwalswood of our dioces, and there in a certayne vnhallowed Chappell (nay a prophane cot∣tage) hath presumed of his owne propre rashnesse,* 2.13 to cele∣brate. &c. pag. 466.
• 28 Item the same William hath also presumed to do the like thinges in a certayne prophane chappel, situate in the parke of Newton, nigh to the towne of Leyntwardyn, in the same our dioces. pag. 466.

¶* 2.14Which thinges being done, the same faithful Christen people, and specially sir Walter Pride the penitentiarie of our Cathedrall Church of Hereforde, personally appea∣ring before vs, sittyng in our iudgement seate in the pa∣rish Church of Whiteborne of our diocesse: brought forth and exhibited two publique instruments against the same Walter Brute, in y^e case of cursed heresie aforsaid, of which instrumentes here followeth the tenours and Articles in this sort.

In the name of God Amen. Be it euidently knowē to all persōs by this presēt publike instrumēt:* 2.15 y^e in the yeare frō y^e incarnatiō, after y^e course and cōputation of y^e church of England. 1391. the indiction xv. of y^e pontifical office of our most holy father and Lord in Christ, Lord Boniface y^e ix. by Gods Wisedome Pope, the second yeare the xv. day of y^e month of October, in the dwelling house of the wor∣shipful mā maister Iohn Godemoston, Chanon of y^e Ca∣thedral Church of Hereford, in the presence of me the pub∣lique Notary vnder written, and of witnesses subscribed: Walter Brute lay man learned, of Hereford dioces, perso∣nally appearing sayde, auouched, and stifly maintayned: that the sayde Bishop of Hereforde and his assistaunces, which were with him the third day of the foresayde month of October, the yeare of our Lord aforesayd, in the Church of Hereford:* 2.16 did naughtely, wickedly, peruersly, and vn∣iustly condemne y^e aunsweres of sir William Swinderby Chaplaine, geuen by the same sir William to y^e same Lord byshop in wryting, and also the articles ministred by the same sir William.

And furthermore he sayd, held, and aduouched, that the same conclusions geuen by y^e same sir Williā, euen as they were geuen, are true and Catholike.

* 2.17Item, as touching the matters obiected agaynst hym by them that stoode by, concerning the sacrament of y^e aul∣ter: he sayd, that after the sacramentall words: there doth remaine very bread, and the substance therof after the cō∣secration of y^e body of Christ, and that there do not remain accidencies without substance or subiect after the cōsecra∣tion of the body of Christ. And touching this matter, the doctors holde diuers opinions.

* 2.18Furthermore as concerning y^e Pope, he said, helde, and auouched: that he is the very Antichrist, because y^• in lyfe and maners he is contrary to the lawes, doctrines, and deedes of Christ our Lord.

All and euery of these things were done, euen as they be aboue writtē and rehearsed in y^e yeare of our Lord, pō∣tificall office, month, day, & place aforesayd, at supper time of the day aforenamed, thē and there being present y^e wor∣shipful and discrete men.* 2.19 sir Walter Ramsbury, chiefe chā∣ter of the sayde Cathedrall Church of Hereforde, Roger Hoore Chanon of the same Church, Walter Wall, Chap∣lain of y^e said church of Hereford, being a vicar of y^e Choral & certaine other worthy witnesses of credit, that were spe∣cially called and desired to y^e premisses. Ex Regist. Herford.

* 2.20And I Richard Lee whelar, clerke of Worcester, being a publike notarye, by y^e authoritie Apostolike: was perso∣nally present at all and singuler the premisses, whilest that (as is before rehersed) they were done and a doing, in the yere of our lord. 1391. pontisical office, month, day, place, & y^e houre aforesaid: & I did see, write, and heare all and sin∣guler those things thus to bee done, and haue reduced thē into this publike maner and forme: & being desired truely to restifie the premisses, haue sealed the sayde instrument, made hereupon, with mine accustomed scale and name.

In the name of God,* 2.21 Amen. Be it plainly knowē to all persons, by this present publike instrumēt: that in y^e yere from the incarnation of the lord after y^e course and co••••p••••∣tation of y^e church of England. 1391. the indiction fifteene, in the 3. yere of the pontifical office of y^e most holy father in Christ, and our Lord, Lord Boniface Pope by the prouy∣dēce of God the 9. & in y^e 19. day of the month of Ianuary. Walter Brute layman, of Hereford dioces, personally ap∣pearing before y^e reuerēd father in Christ and Lord. Lord Iohn by gods grace B. of Herford, in y^e presence of me be∣ing a publike notarie, & one of y^e witnesses vnder written: did say,* 2.22 hold, publish, & affirme, y^e cōclusiōs hereafter writ∣ten, y^e is to say: y^• christen people are not boūd to pay tithes neither by the law of Moses, nor by the law of Christ.

Item, that it is not lawful for Christians for any cause in any case, to sweare by y^e creator neither by the creature.

Item he confesseth openly and of his owne accord: that within the same month of Ianuary, he did eate, drink, and communicate with William Swinderby, not being igno∣rant of the sentence of the said reuerend father: whereby y^e same William Swinderby was pronounced an heretique, schismatique, and a false seducer of the common people. Which conclusions, the same reuerend father caused to bee writtē, and in writing to be deliuered to the same Walter. Which when he had seene and red, he sayd also that he did maintaine and iustifie them according to the lawes afore∣sayd. These thinges were done in the chamber o•• the sayd bishop of Herford,* 2.23 at his manor of Whitborne of the sayde dioces of Hereford: then being there present the same By∣shop abouesaid. M. Reynold of Wolsten, Canon of Here∣ford, sir Phillip Dileske parson of y^e parish church of Bla∣murin, Thomas Guldefeld parson of the Church of En∣glisbyknore, Iohn Cresset parson of the church of Whyt∣borne, and Thomas Wallewayne housholde seruant, for witnesses specially called and desired to the premisses of y^e dioces of Hereford and S. Asse.

And I Benedict Come clerke of the dioces of S. Asse,* 2.24 publike notary by y^e Apostolike authoritie of the dioces of S. Asse, was personally present together with the witnes before named, at all and singuler these and other thinges here premised whilest they were so done and a doing, & did see, heare, & write those things so to be done, as is before mencioned: and did write the same and reduce them into this publike forme, & with my wonted & accustomed seale and name haue sealed it, being desired and required truly to testifie the premisses.

At the last, the aforesaid Walter Brute, did present and cause to be presented to vs (at diuers places and times as∣signed by vs to the same Walter, to aunswere to y^• former conclusions and articles) diuers scroules of paper writtē with his owne proper hand, for his aunswers to the same Articles and conclusions aboue written: he partly appea∣ring by his owne selfe, before vs sitting in our iudgement seat, and partly by his messengers, specially appoynted to that purpose: of which scroules, y^e tenors do follow in or∣der worde by worde, and be on this maner.

In the name of the father,* 2.25 and of the sonne, and y^e holy ghost, Amen: I Walter Brute, sinner, layman, husbādmā & a Christian (hauing mine ofspring of the Brittons, both by my father & mothers side) of the Britons, haue ben ac∣cused to y^e B. of Hereford, that I did erre in many matters concerning the catholike Christen fayth: by whō I am re∣quired, y^• I should write an aunswere in Latin to all those matters. whose desire I wil satisfie to my power, protes∣ting first of al, before God & before al the world: y^e like as it is not my mind through Gods grace, to refuse y^e knowē truth,* 2.26 for any reward greater or smaller, yea be it neuer so bigge, nor yet for y^e feare of any temporal punishment: euē so it is not my mind to maintain any erroneous doctrine for any cōmodities sake. And if any mā, of what state, sect or condition so euer he be, wil shew me that I erre in my writings or sayings by the authoritie of the sacred scrip∣ture, or by probable reason grounded in y^e sacred scripture, I wil humbly and gladly receiue his information.* 2.27 But as for y^e bare wordes of any teacher (Christ onely excepted) I wil not simply beleue, except hee shalbe able to stablish thē by the truth of experience, or of the Scripture: for because, that in the holy Apostles elected by Christ, there hath beue foūd errour by the testimony of the holy scripture, because that Paule himselfe doth cōfesse that he rebuked Peter, for that he was worthy to be rebuked, Galat. the 2. Chapiter. There hath ben errors foūd in the holy doctors, that haue ben before vs, as they themselues confesse of them selues. And oftentimes it falleth out, that there is error founde in the teachers in our age: who are of contrary opinions a∣mong themselues, and s••me of them do sometimes deter∣mine

mine one thing for truth, and others do condemne the selfe same thing to be heresye or error. Which protestation pre∣mised, I wil here place 1. suppositions or cases for a groūd and a foundatiō of all things that I shall say, out of which I would gather two probable conclusions stablished vpō the same, and vpon the sacred Scripture. By which cōclu∣sions, when as they shall be declared after my maner and fashion, it shal playnely appeare what my opiniō & iudge∣ment is concerning all matters that I am accused of.* 2.28 But because I am ignoraunt & unlearned, I wil get me vnder the mighty defences of the Lord. O Lord I will remēber thine onely righteousnes.

* 2.29God the father almighty vncreate, the maker of heauē and earth, hath sent his sonne (that was euerlastingly be∣gotten) into this world: that he should be incarnated, for y^e saluation and redemption of mankind, who was cōceiued by the holy ghost, euerlastingly proceeding from the father and the sonne, and was borne of Mary the virgin, to y^e end that we might be borne a new. He suffered Passion vnder Pōtius Pilate for our sinnes, laying down his life for vs, that we should lay down our life, for our brethrē. He was crucified, that we should be crucified to the world, and the world to vs. He was dead, that he might redeeme vs from death, by purchasing for vs forgeuenes of sinnes. He was buried, that we being buried together with him into death by Baptisme, and that we dead to sins, should liue to righ∣teousnes. He descēded into hell, therby deliuering man frō thraldom, and from the bondage of the Deuill, & restoring him to his inheritaunce, which he lost by sinne. The thyrd day he rose from the dead, through the glory of his father, that we also should walke in newnes of life. He ascended vp to the heauens, to which no body hath ascended, sauing he that descended from heauē, euē the sonne of man which is in heauē. He sitteth at the right hand of God the father almighty, vntill his enemies be made his footstoole. He be∣ing in very deed so muche better then the Aungelles, as he hath obteyned by inheritaunce a more excellentname then they. From thence he shall come to iudge the quick and the dead, accordingly to theyr workes, because the father hath geuen all iudgemēt to the sonne. In whose terrible iudge∣ment we shall rise agayne, and shall all of vs stand be∣fore his iudgement seat, and receiue ioy as well bodely, as spiritually for euer to endure, if we be of the sheepe placed at the right hand: or els punishment both of bodye and soule if we shall be foūd amongst goates, placed on the left hand. &c.

Iesus Christ the sonne of God, very God & very man a king for euer, by stablishing an euerlasting kingdome, breaking to ponder all the kingdoms of the world:* 2.30 Dan. 2. a priest for euer after y^e order of Melchisedech, wherby also he is able euermore to saue such as by him come vnto god & alwayes liueth to intreat for vs. Hebr. 7. He offring one sacrifice for our sins, hath made perfect for euer by one ob∣lation, those that be sanctified. Heb. 10. Being y^t wisedome that cannot be deceiued, & the trueth that cannot be vttred: he hath in this world taught the will of the godhead of his father, which will he hath in worke fulfilled, to the intent that he might faithfully instruct vs, and hath geuē the law of charity to be of his faythfull people obserued, whiche he hath written in the hartes and mindes of the faythful with the finger of God, wher is the spirit of God, searching the inward secrets of y^e Godhead. Wherfore his doctrine must be obserued aboue all other doctrines, whether they be of Angels or of men, because that he could not nor would not erre in his teaching. But in mens doctrins there chanceth oftentimes to be error, and therfore we must forsake theyr doctrines, if clokedly or expresly they be repuguaunt to the doctrine of Christ. Mens doctrins being made for the peo∣ples profit must be allowed and obserued, so that they be grounded vpon Christes doctrine, or at least be not repug∣uant to his words.

If the high bishop of Rome, calling himself the seruant of the seruauntes of God,* 2.31 and the chiefe vicare of Christ in this world, do make & maintaine many lawes contrary to the Gospell of Iesu Christ: then is he of those that haue come in Christes name,* 2.32 saying, I am Christ, & haue sedu∣ced many a one, by the testimony of our sauiour in Math. cap. 24. and the idoll of desolation sitting in the Temple of God, and taking away from him the cōtinuall sacrifice for a time, times, and halfe a time. Which idoll must be reueled to the christian people by the testimony of Daniel. Wherof Christ speaketh in the Gospell. When you shall see the ab∣homination of desolation that was tolde of by Daniell the Prophet, standing in the holy place: let him that readeth, vnderstand, and he is the pestiferous mountayn infecting the whole vniuersall earth, as witnesseth Ieremy. chap. 51. & not the head of Christes body. For the auncient person in yeares, & honorable in reuerence, he is the head, & the pro∣phet teaching lies is the tayle, as Esay alledgeth. chap. 9. And he is that wicked and sinnefull Captayne of Israell, whose foreappointed day of ininuity is come in time of in∣iquity, who shall take away Cidarim, and take awaye the crowne, Ezech, chap. 21. to whom it was sayd: Forasmuch as thy hart was exalted, and did it say, I am a God, & sit∣test in the seat of god, in the hart of the sea, seing thou art a man and not God,* 2.33 and hast geuen thine hart, as if it were the hart of God: therfore behold I will bring vpō thee the most strong and mighty straungers of the nations, & they shall draw theyr swords vpō the beauty of thy wisedom & shall defile the commaundements & kill thee, and pul thee out, & thou shalt dye in the destruction of the slayne, and it foloweth.

In the multitude of thine iniquities, & of the iniquities of thy marchandise,* 2.34 thou hast defiled thy sanctification. I will therfore bring forth a fire, from the midst of the whole earth, & will make thee as ashes vpon earth. Thou art be∣come nothing,* 2.35 & neuer shalt thou be any more. Eze. cha. 28 Furthermore he is y^e idle shepheard forsaking his flock ha∣uing a sworde on his arme, & an other sworde in his right eye.* 2.36 Zach. 11. & sitting in the temple of God, doth aduaunce himselfe aboue all thing that is called God, or whatsoeuer is worshipped, by the testimony of Paule to Thes, 2. epist. 2. chap. And in the defection or falling away shall the man of sinne be reueled, whom the Lord Iesus shall slay with the breath of his mouth.* 2.37 For euery kingd••••e deuided in it selfe, shall be brought to desolation. He ••••••so besides, the beast ascēding vp out of the earth, hauing two hornes like vnto alambe, but he speaketh like a dragon, & as the cruell beast ascending vp out of the sea, whose power shall conti∣nue 42. monethes.* 2.38 He worketh the things that he hath ge∣uen to the image of the beast. And he compelled small and great, rich and poore, freemen and bondslaues, to worshyp the beast, and to take his marke in theyr forehead or theyr hands. Apo. 13 chap. And thus by the testimony of all these places is he the chiefe Antechrist vpon the earth, and must be slayne with the sword of Gods word, and cast with the dragon, the cruell beast and the false Prophet that hath se∣duced the earth, into the lake of fire and brimstone to be tor¦mented world without end.

If the city of Rome do allow his traditiōs, and do dis∣alow Christes holy commaundements, and Christes doc∣trine, that it may confirme his traditions:* 2.39 then is she Ba∣bilon the great, or the daughter of Babilon, and the great whore sitting vpō many waters with whom the kings of the earth haue committed fornication, and the inhabitants of the earth are become dronken with the wine of her har∣lotry lying opē to baudry. With whose spiritual whordom enchauntments, witchcraftes, and Symon Magus mar∣chaundises, the whole roūd world is infected and seduced: saying in her hart, I sit as a Queen, and widow I am not neither shall I see sorrowe and mourning. Yet is shee ig∣noraūt y^t within a litle while shall come the day of her de∣struction & ruine by the testimony of the Apoc. cha. 17.* 2.40 Be∣cause that from the time that the continuall sacrifice was taken away, & the abhomination of desolatiō placed, there be passed 1299. dayes by the testimonye of Daniell, and the Chronicles added do agree to the same.* 2.41 And the holy City also hath bene troden vnder foot of the heathen, for 42. mo∣nethes, and the woman was nourished vp in the wilder∣nes (vnto which she fled for feare of the space of the serpēt) during 1260. dayes, or els for a time, times, & halfe a tyme which is all one. All these thinges be manifest by the testi∣mony of the Apocalips, & the Chronicles therto agreeing. And as concerning the fall of Babilon aforesayd,* 2.42 it is ma∣nifest in the Apoc. where it is sayd: In one day shall her pla∣gues come, death, lamentation, and famine, and she shal be burned with fire. For strong is the Lord whych will iudge her. And agayn Babilon that great Citty is fallen, which hath made all nations to drinke of the wine of her Whoredome. And thirdly, one mightye Aungell tooke vp a myllstone that was a very great one, and did cast it into the Sea, saying: with suche a violence as this is, shall that great Cittye Babylon be ouerthrowne, and shall no more bee founde. For her Marchauntes were the Princes of the earth, and with her Witchcraft all Nations haue gone astray, and in her is there founde, the bloud of the Sayntes and Prophetes. And of her destruction speaketh Esay in the 13. chapiter.* 2.43 And Ba∣bilon that glorious Cittye, being so noble amongest kingdomes in the pride of the Caldeans, it shall be that like as the Lorde did ouerturne Sodome and Gomorre vpside downe, it shall neuer more be inhabited, nor haue the foundation layde in no age, from generation to generation.* 2.44 Ieremy sayeth: Your mother that hath borne you, is brought to very great confusion and made euē with the ground. And agayne: The Lord hath deuised and done as he hath spokē agaynst the inhabiters of Babilō, which dwel richly

in their treasures vppon many waters, thine ende is come. And thirdly: Drouth shall fall vpon her waters, and they shall beginne to be drye, for it is a land of grauen imagies, and boasteth in her prodigious wonders: It shall neuer more be inhabited, neyther be builded vp in no age nor generation. Verely, euen as God hath subuerted Sodome and Gomorre with her calues.

Pardon mee (I beseeche you) though I be not plen∣tiful in pleasaunt wordes: For if I should runne after the course of this wicked world, & should please mē, I should not be Christes seruant. And because I am a poore man, & neyther haue nor cā haue notaries hyred to testifie of these my writings: I call vpon Christ to be my witnes, which knoweth the inward secrets of my hart, that I am redy to declare the things that I haue writtē after my fashion, to y^e profit of all Christen people, & to y^e hurt of no mā liuing, & am ready to be reformed, if any mā will shew me where I haue erred: being redy also (miserable sinner though I be) to suffer for y^e cōfession of y^e name of Christ & of his doc∣trine, as much as shal please him by his grace & loue to as∣sist me a miserable sinner. In witnes of al these things, I haue to this writing set y^t seale of our Lord & sauior Iesus Christ, which I besech him to imprint vpon my forehed, & to take frō me al maner of marke of Antichrist. Amen.

¶ These two suppositions (as they are termed in the scholes) written by Walter Brute, and exhibited vnto the Bishop, although they conteyned matter sufficient eyther to satisfie the bishop if he had ben disposed to learne, or els to haue prouoked him to replye agayne, if his knowledge therin had ben better thē his: yet could they worke neither of thē effect in him. But he receiuing & perusing the same when he neither could confute y^t which was said, neyther would reply or aunswere by learning to that whych was truth, finding other by causlations, said that this his wri∣ting was too short and obscure, and therfore required him, to write vpon the same againe more plainely and more at large. Whereupon the said Maister Walter (satisfying the Bishops request, and ready to geue to euery one an accōpt of his faith) in a more ample tractatiō renueth hys matter agayne before declared, writing to the Byshop in wordes and forme as followeth:

* 3.1REuerend father, forsomuch as it seemeth to you y^t my motion in my two suppositions or cases, & in my two conclusions, is too short and somwhat darke: I wil glad∣ly now satisfy your desire, according to my smal learning, by declaring the same conclusions. In opening wherof, it shall plainely appeare, what I do iudge in all matters, y^t I am accused of to your reuerence, desiring you first of al, that your discretiō would not beleue that I do enterpryse of any presumption to handle the secretes of y^e scriptures, which the holy and iust, & wise Doctours haue left vnex∣pounded. It is not vnknowen to many, that I am in all points farre inferiour to thē, whose holynes of life & pro∣foundnes in knowledge, is manifold waies allowed. But as for mine ignorance, and multitude of sinnes, are to my selfe and others sufficiently knowen: wherefore, I iudge not my selfe worthy to vnloose or to cary their shooes after them. Do you therefore no otherwise deeme of me, then I do of mine owne selfe. But if you shal finde any goodnesse in my writings,* 3.2 ascribe it to God only: who according to the multitude of his mercy, doth sometimes reueale those things to Idiotes and sinners, which are hidded from the holy and wise, according to this saying: I will prayse and confesse thee O father, for that, y^u hast hidden these thinges from the wyse and prudent, and hast disclosed them to the litle ones. Euen so O father, because it hath thus pleased thee. And in an other place. I am come to iudgement into this world, that they which see not may see, and that they which see, may be made blinde. And Paule saith: that God hath chosen the weake things of the world, to cōfound the mighty, that no man shal boast in him selfe, but that al mē should geue the honour to God.

It was commaunded to Esay, bearinge the type of Christ:* 3.3 Go and say to this people: Heare ye with your hearing, and do not vnderstand? Beholde ye the vision, and yet knowe ye not the thing that ye see? Make blinde the hart of this people, & make dull their eares, and shut their eyes, least that perchaunce with their eyes they should see, and with their eares they shoulde heare, and with their harts they should vnderstand and bee con∣uerted, and I should heale thē. And I sayd, how long Lord? And he sayd, vntill that the cities be made desolate without inhabitants, and the house without any person within it.* 3.4 Also in Esay thus it is written: And the multitude of all nations, which shall fight against Ariel, and all persons that haue warred, and besieged and preuailed agaynst it, shall bee as a dreame that appeareth in the night, & as the hungry person dreameth that he eateth, but whē he shall awake out of sleepe, hys soule is empty. And lyke as the hungry person dreameth that hee eateth, and yet after that hee shall awake, he is still wearye and thirstye, and hys soule voyde of nourishment: euen so shall it bee wyth the multitude of all nations that haue fought agaynst the mount Sion. Be you ama∣sed, and haue great wonder: reele ye to and fro, and staggre ye: be ye druncken, and not with wyne: staker, but not through drunckennes: for the Lorde hath myngled for you the spirite of drousines. He shall shut your eyes, he shall couer your Prophets and Prynces that see visions. And a vision shalbe to you all toge∣ther, lyke the wordes of a sealed booke, which when hee shall geue to one that is learned, he shall say: Reade here, and he shall aunswere, I cannot, for it is sealed. And the booke shalbe geuen to one, that is vnlearned and knoweth not his letters, and it shal be sayd vnto him, Reade, And he shall aunswere, I knowe not the letters, I am vnlearned, Wherefore the lorde saith: For asmuche as this people draweth nigh me with their mouthes, and glorify∣eth me with their lips, but their hart is farre from me, and they haue rather feared the commaundements of men, and haue clea∣ued to their doctrines:* 3.5 Beholde therefore I will ad besides, and bring such a muse and maruell vpon this people which shal make men amased with marueling. For wisedome shal perish from their wise men, and the vnderstanding of their prudent persons shalbe hidden.* 3.6 And soone after it followeth in the same place, yet a litle while and Libanus shalbe turned into Charmell, and Charmell counted for a cops or groaue, and in the same day shall the deafe folkes heare the worde of this booke, and the eyes of the blinde (changed from darkenes and blindnes) shall see.

Nabuchodouoser enquiring of Danyel said. Thinkest thou that thou canst truely declare mee the dreame that I haue sene, and the meaning thereof. And Danyel sayd: As for the mistery whereof the king doth aske, neyther the wise men, magitiens, southsayers, nor enchaunters can declare to the king: But there is a God in heauen, that discloseth misteries, who will declare to thee (O king Nabuchodonosor) what things shal come to passe in the last times of all. To me also is this sacrament or misterie disclosed (not for any wisedome that is in mee more then in all men liuing) but to that the interpretatiō might be made manyfest to the king, & that thou shouldest know the cogitagions of thy minde.

It was also sayd to Daniel,* 3.7 And thou Daniel, shut vp the wordes, seale vp the booke, vntill the time appointed. Verely ma∣ny people shall passe ouer, and many folde knowledge shall there be: And Daniel sayde to the man that was clothed with lynnen garments, who stode vpon the waters of the floud: How lōg wil it be before the end shal come of these marueilous thinges? And I heard the man that was clothed in linnen apparel, who stode vp∣on the waters of the flouds, when he had lift vp his right hād and his left hand into heauen, and had sworne by him that liueth for euermore: that for a time, tymes, and a halfe tyme. And when the scattering abroad of the hand of the holye people shalbe accom∣plished: then shal al these things be finished. And I heard and vn∣derstoode not, and I sayd: O my Lorde, what shall bee after these things, and he sayd: Go thy wayes Daniel, for this talke is shut & sealed vp, vntil the time that is before appointed.

All these thinges haue I written to shew, that he that hath the key of Dauid, who openeth and no man shutteth, shutteth and no man openeth: doth (when and how lōg it pleaseth him) hide the mysteries, and the hid secrets of the Scriptures, from the wise, prudent, and righteous: and other whiles at his plesure, reuealeth the same to sinners and lay persons. & simple soules, that he may haue the ho∣nor & glory in all things. Wherefore as I haue beforesaid, if you shall finde any good thing in my wrytinges, ascribe the same to God alone: If you shal finde otherwise, think ye the same to be written of ignorance, and not of malice. And if any doubt or errour be shewed me in all my wry∣tynges, I wil humbly allow your information & father∣ly correction.

But why that such maner of matters are moued tou∣ching the disclosing of Antichrist in this kingdome, more then in other kingdomes, and in this time also more then in time past: the aunswere, as concerning the time of the motion is, that it is the last coniunction of Saturne and Iupiter in the signe of the * 3.8 Twins, which is the house of Mercury, being the signifyer of y^e Christian people: which coniunction seemeth to me to betoken the secōd comming of Christ, to reforme his Church, and to call men agayne by the disclosing of Antichrist, to the per••ection of the Gos∣pell, from their Hethenish rytes and wayes of the Gen∣tiles. By whom the holy citie was trampled vnder foote, for 42. monethes, euen as the coniunction of the sayd two planets being inclosed in the signe of the Virgine, which is also the house of Mercury: dyd betoken the first com∣myng of Christ, for the saluation of all people that were perished of the house of Israel, wherby to call thē through the same comming, to the full perfection of the Gospell.

As touching this calling of the Heathen, speaketh Christ in the Gospell, I haue also other sheepe, that are not of this folde, and those must I bring, and they shall heare my voyce, and there shall be one shepefolde, & one shepe∣herd. For although the Gentiles be conuerted, from the infidelitie, of their idolatrie, to the fayth of Christ: yet are they not conuerted to the perfection of the law of Christ, And therefore did the Apostles in the primitiue Church, lay no burthen vpon the Gentiles,* 3.9 but that they shoulde abstaine from haynous thinges, as from thynges offred to idols, and from bloud, and strangled, and fornicatyon. As touching this second comming, speaketh Esay: On that day the roote of Iesse which standeth for a signe or marke to the people, to hym shall the heathen make theyr homage and supplication, and hys sepulchre shall be glorious: and in that daye shall it come to passe, that the Lorde shall the second tyme put to his hande, to possesse the remnant of hys people &c. And he shall lift vp a token toward the nations, and hee shall assem∣ble the runnagate people of Israel that were fled, and those that were dispersed of Iuda shall he gather together from the fower quarters of the earth. And the zealous emulation of Ephraim shall be broken to peeces, and the enemyes of Iuda shall come to nought. Paule to the Thessalonians sayeth: We beseeche you brethren, by the comming of our Lorde Iesus Chryst, and of our gathering together before him: that you be not soone re∣mooued from your vnderstanding, neyther that you bee put in feare, as though the day of the Lorde were at hand, neyther as it were by letter sent by vs, neither by spirite, nor yet by talke. Let not any bodye by any meanes bring you out of the waye, or se∣duce you: For except there shall first come a departyng, and that the man of sinne, the sonne of perdition shalbe disclosed, whych maketh resistaunce, and is aduaunced aboue all thing that is cal∣led God, or that is worshipped: so that he doth sitte in the tem∣ple of God,* 3.10 shewing hymselfe as if he were God. Do ye not re∣member that whilest I was as yet with you, I tolde you of thys: and nowe you knowe what keepeth hym backe, that he may be vttered in hys due tyme: For euen nowe doth he worke the my∣sterie of iniquitie, onely that he which holdeth, may holde styll vntill he be come to light: and then shall that wicked one be dis∣closed, whom the Lorde Iesus shall slaye wyth the breath of hys mouth, and shall destroy with the brightnesse of his comminge, euen hym whose comming is accordyng to the workyng of Sa∣than, in all power, with signes and lying wonders, and in all de∣ceipfull leading out of the truthe towardes those that do perysh, because that they receiue not hartely the loue of truth, that they might be saued.

Christ being demaunded of the Apostles, what should be the token of his comming, & of the end of the worlde: sayd vnto them. There shall come many in my name, saying, I am Christ, and they shall seduce many. Also he telleth them of many other signes, of battayles, famine, pestilence, and earth∣quakes. But the geatest signe of all he teacheth to bee this.* 3.11 When you shall see (sayth he) the abhomination of desolation stādyng in the holy place, he that readeth, let him vnderstand. But Luke 21. in his Gospel speaketh more plainely hereof. When you therefore shall see Ierusalem to be compassed about with an ar∣my, then knowe ye that the desolation thereof shall drawe nigh. And afterward it followeth: And they shall fall by the face of the sword, and shalbe led away captiue to all nations, and Ieru∣salem shalbe troden vnder foote of the heathen, vntill the tymes of the nations bee fulfilled. Now in Daniel thus it is writtē of this matter. And after 72. weekes, shal Christ be slain, neyther shall that be his people, that will deny him. And as for the Citye and Sanctuarie, shall a people (wyth his captayne that will come with them) destroy the sayde Citie and sanctuarie,* 3.12 and hys ende shalbe to be wasted vtterly, till it be brought to naught, and after the ende of the warre, shall come the desolation appoynted. In one weeke shall he confirme the couenant to many, and wythin halfe a weeke shall the offering and sacrifice cease. And in the temple shall there bee the abhomination of desolation, and euen vnto the end shall the desolation continue. And els wher••••n Daniel, thus it is written. From the tyme that the continuall sacrifice shalbe offered,* 3.13 and that the abhomination shalbe placed in desolation, there shal be 1290. dayes.

Nowe, if any man will beholde the Chronicles, he shal finde, that after the destruction of Ierusalem was accom∣plished, and after the strong hand of the holy people was fully dispersed, and after the placing of the abhominaty∣on, that is to saye, the Idoll of desolation of Ierusalem, wythin the holy place, where the temple of God was be∣fore, there had passed 1290, dayes taking a day for a yere, as commonly it is taken in the Prophets. And the times of the heathen people are fulfilled, after whose rytes and customes God suffered the holy Citie to be trampled vn∣der foote for 42. monethes.* 3.14 For although the Christyan Church, which is the holy Citie, contynued in the fayth from the Ascension of Chryst, euen till thys time: yet hath it not obserued and kept the perfection of the fayth all this whole season. For soone after the departure of the Apo∣stles, the fayth was kept wyth the obseruatyon of y^t rites of the Gentiles, and not of the rites of Moses law, nor of the lawe of the Gospell of Iesus Chryst, Wherefore seing that this time of the errour of the Gentiles is fulfilled: it is likely that Christ shall call the Gentiles from the rytes of their gentilitie, to the perfection of the Gospell, as hee called the Iewes frō the lawe of Moyses to the same per∣fection, in his first comming: that there may be one shepe∣folde of the Iewes and Gentiles, vnder one shepeheard Seing therefore that Antichrist is knowen which hath se∣duced the nations:* 3.15 then shall the elec•• after that they haue forsaken the errours of their Gentilitie, come through the light of Gods word, to the perfection of the Gospel, & that same seducer shalbe slayne with the sword of gods worde. So that by these things it doth partly appeare vnto mee, why y^t at this time rather then at an other time, this mat∣ter of Antichrist is moued.

And why that this motiō is come to passe in this king∣dome, rather then in other kingdomes: me thinkes there is good reason, because that no nation of the Gētiles was so soone conuerted to Chryst as were the Brytons the in∣habitauntes of this kingdome: For to other places of the worlde there were sent preachers of the fayth, who, by the workyng of miracles and continuall preaching of y^e word of God,* 3.16 and by greeuous passion and death of the bodye, dyd conuert the people of those places: But in this king∣dome, in the time of Lucius kyng of the Brytons, and of Eleutherius Byshop of the Romaines did Lucius heare of the Romaines that were Infidels (by the waye of ru∣mors and tales) of the Christian fayth, whych was prea∣ched at Rome. Who beleeued straightwayes, and sent to Rome, to Eleutherius for men skilfull to informe hym more fully in the very fayth it selfe: at whose comming he was ioyfull, and was baptised with his whole kingdom. And after the receiuing of the fayth,* 3.17 they neuer forsooke it, neyther for any maner false preaching of other, neyther for any maner of tormēts, or yet assaults of the Paynims, as in other kindomes it hath come to passe. And thus it see∣meth to me the Britons amongst other natiōs, haue ben, as it were by the spirituall election of God, called & con∣uerted to the fayth.

Of them as me seemeth,* 3.18 did Esay prophecy saying: For they did see to whō there was nothing told of him, & they did behold, that had not heard of him. And againe, behold, thou shalt call a nation which thou knewest not: & naty∣ons that haue not knowen thee, shall runne vnto thee: for the lord thy God, & y^e holy one of Israel, shall glorify thee.

Of this kingdome, did S. Iohn in the Apocalips pro∣phecy (as me semeth) where he said, The Dragō stode be∣fore the woman, which was about to be deliuered of child, to the intent y^t when she had brought it forth into y^e world, he might deuour vp her sōne: & she brought forth her child which was a māchild,* 3.19 who should gouern al natiōs with an yron rod. And the same sonne was taken vp to God, & to his throne.* 3.20 And y^e womā fled into the wildernes, wher∣as she had a place prepared of God, y^t they may feede her. 1260. dayes. And agayne in the same chapter, after that the Dragon saw that he was cast out vpō y^e earth, he did per∣secute the womā, which brought forth the manchild. And there were geuen to the womā two wings of a great E∣gle, that she might flee into the wildernesse into her place, where as she is fostred vp for a time, times, & a halfe time, from the face of the Serpent. And the Serpent did cast as it were a floud of water after the woman, to the intēt that he might cause her to be drowned by y^e floud: and the earth opening her mouth, did heare the woman, & did swallow vp the floud which the Dragon did cast out of his mouth. Let vs see how these sayinges may bee applyed vnto this kingdom rather then to other kingdomes. It is wel kno∣wen y^t this kingdome is a wildernes or a desert place, be∣cause that the Philosophers & wisemen did not passe vpon it, but did leaue it for a wildernes and desert, because it is placed without the clymates.* 3.21

Vnto this place fled y^e woman, that is to say, y^e Church (which by fayth did spiritually bring forth Christ into the world) where as she was fed with the heauenly bread, the flesh and bloud of Iesus Christ, for 1260. daies, seing that for so many daies, taking a day for a yere, the Brytons cō∣tinued in y^e faith of Christ, which thing cannot be found so of any Christen kingdome, but of this desert: and wel is it said, that she flew to this place. For whom y^e East came the faith into Brytaine, not by walking in iourney, nor yet by sayling: for then should it haue come by Rome, Italy, Al∣maine, France, which cānot be found: & therefore she flew ouer those places, & rested not in them, euen as a birde fly∣ing

ouer a place, resteth not in the same: but rested in thys wildernes for a time, times, and halfe a time, that is, 1260. yeres from the first comming of the faith into Britaine vn∣till this present.

* 3.22In saying for a time, times, and halfe a time, there is a going forwarde from the greater to the lesse. The greatest time that we name, is a 1000. yeres, there is a time: and the next time that is lesse in the singuler number, is one 100. yere. In the plural number, times signifie that there be mo hundreths then one, at lest 200. yeres. Wherefore if they be put vnder a certaine number, it must nedes be that they be two, but the same two cānot fitly be called some times; ex∣cept they be hundreths. For in that, that there is a goyng downe from the greater to the lesse, when as it is sayde a time, times, and half a time, and that the number of a 1000. is likely assigned for a time: it must nedes folow that times must be taken for hundreths, and half a time for 60. because it is the greater halfe of an hundreth yeres, though that 50. be the euen half. And when that the serpent sent the water of the persecution after the woman to cause her to be drou∣ned of the floud: then did the earth, that is to wit, y^e stable∣nes of faith helpe the woman, by supping vp the water of tribulation.* 3.23 For in the most cruel persecution of Dioclesian and Maximiane against the Christians, when as christia∣nity was almost euery wher roted out: yet did they in this kingdom stand continually in the faith, vnmoueable. And so, considering that the Britons, were conuerted to y^e faith of Christ, as you would say, by an election and piking out amongst all the nations of the heathen, and that after they had receiued the faith, they did neuer starte backe from the faith for no maner of tribulation: It is not to be meruailed it in their place y^• calling of the Gentiles, be made manifest to the profiting of the gospell of Iesus Christ, by the reuea∣ling of Antichrist.

But besides this, me seemeth that Ezechiel doth speci∣ally speake of them, whereas hee speaketh of the fall of the prince of Tyre, saying: for asmuch as thy heart is lifted vp as if it were the hart of God, therfore beholde: I wil bring vpon thee, some of the strongest of the heathen, & they shall draw their naked swords vpon the beauty of thy wisdom, and they shall defile thy comelines, and they shall slay thee, and pull thee out, and thou shalt die in the slaughter of the slaine persons, in the heart of the sea.

This prince who sayth, that he himself is God, & doth sit in Gods chaire in y^e heart of the sea, doth signify (as most likely it seemeth to me) that Antichrist shalbe destroyed by the most mighty persons of the Gentils folke, through the sworde of the worde of God.* 3.24 Because that amongst the o∣ther Gentiles, there haue bene none more strong then the Britones, either in their body or their faith, & in their bo∣dely warres there haue bene none more mighty then they. For neuer in warres haue they bene vanquished, but by their owne sedition or treason. But how many kingdoms haue they conquered? Yea, and nother by the most mighty city of Rome, could they be driuen out of their kingdome, vntill that God sent vppon them pestilence and famine: whereby they being wasted, were compelled to leaue their country, which thing I haue not hard of any other people. Now, in the faith, haue they bene amongst all the people, the strongest, as before is sayd, because that by no tribula∣tion, could they be compelled to forsake the faith.* 3.25 Wherfore of them, this seemeth to me to be vnderstanded. Thē I wil bring vpon thee, some of the most strongest people, & they shal draw their naked swordes, &c. By these things it may plainly apeare, why at this time (rather then in time past) thys matter is stirred vp: and why in this kingdome (ra∣ther then in other kingdomes) the calling of the Gentiles is intreated of, to the verifying of the Gospell, through the disclosing of Antichrist.

* 3.26But forasmuch as many tales and fables are tolde of Antichrist and his comming, and many things whych doe rather seduce then instruct the hearers, are applied to hym out of the scriptures of the prophets: we will briefly wryte those things which are spoken of hym, and we will shewe that the same fable sprang from the error of people imagi∣ning, & from no truth of the scriptures prophesying. Now then they do say, that Antichrist shall be borne in Babylon of the tribe of Dan, & conceiued of the mixture of man and woman in sinne,* 3.27 because that Christe was borne of a vir∣gin, and conceiued of the holy ghost. They say, that he shall be an ill fauoured personage, because that it is wrytten of Christ: comely and beautifull is he, beyonde the sonnes of men. They say that he shall preach three yeres and an halfe where Christ preached, & that he shall circumcise himselfe, and say that he is Christ, and the Messias sent for the sal∣uation of the Iewes. And they say, that he shal 3. maner of waies seduce the people by false miracles, giftes, and tor∣ments. So that whom he shall not be able to ouercome w^t myracles nor with gifts, those shall he goe about to ouer∣come with diuers kinds of tormēts. And those that he shal seduce, will he marke with hys tokens in their forehead or hands. He shal sit in the temple of God, and cause himselfe to be worshipped as God. He shall fight (as they say) with the 2. witnesses of Christ, Enoch & Hely, and shal kill thē, and he himselfe shall finally be slaine with lightening.* 3.28 To this imagined man of their own imagination, but of none of the prophets foreshewed (at least in no such wyse as this is) do they apply the Prophets, as this of Daniel: When y^• cotinual sacrifice shalbe taken away, & abhomination shall be placed to desolation: That is (say they) when the wor∣shipping of God shalbe taken away, & desolation (to wit, Antichrist) shall abhominably shewe foorth hymselfe to be worshipped, then shall there be 1290. dayes: that is to say, 3. yeres and a halfe. And this time doe they say is the time, times, and halfe a time. And when it is sayde in Daniell: Blessed is hee that looketh for, and cōmeth to a 1335. dayes. This do they say, is thus to be vnderstanded. 45. dayes of repentance to such as haue worshipped Antichrist: whych 45. dayes added to the 1290. make 1335. daies. Which dayes they that shall reach vnto, shalbe called blessed.

They apply also to thys Antichrist,* 3.29 this saying of the Apocalips: I saw a beast rising vp out of the Sea, hauing 7. heads, and 10. horns, who had power geuē him to make 42. moneths. Which moneths (as they say) do make 3. yere & a halfe, in which Antichrist shall raigne. And many other things there are told, and applied vnfitly to this imagined Antichrist, y^t are not truly grounded vpon the scriptures.

Now,* 3.30 let vs shew the errors of this fable. First of al, if there shall come such one (saying expresly that he is Christ) what Christian would be seduced by him, though he shuld do neuer so many miracles: neither shall he come after the maner of a seducer, which shal shew himself an expresse ad∣uersary. Neither is it likely that the Iewes can be seduced by such a one,* 3.31 seeing that Christ is not promised vnto them of the stocke of Dan by any of the Prophets, but of y^e stocke of Iuda: nor yet is he promised to thē to be a king warlike, but peaceable, taking warre away, & not making warre. For of Christ sayeth Esay:* 3.32 And in the last dayes, shall there be prepared the mountaine of the house of the Lorde, in the toppe of the mountaines, and it shalbee exalted aboue the hilles: and to it, shall all the nations haue great recourse, and manye people shal goe and say: Come, let vs go vp to the mountaine of the Lord, and to the house of the God of Iacob, and hee shall teache vs his wayes,* 3.33 and wee shall walke in his pathes. For out of Sion shall there goe a lawe, and the word of the Lord from Ierusalem, and he shall iudge the nations, & reproue much people. And they shall turne their swordes into plowshares, and their speares into sithes. There shall not a nation lift vp it selfe against an other nati∣on, nor yet shall they bee any more exercised to warre.* 3.34 And a∣gaine: A litle babe is borne to vs, and a sonne is geuen to vs, and his Imperiall kingdome vpon his shoulder, and his name shall bee called: The great counsailour: The mighty God: The father of the world to come: The Prince of peace. His Empire shall be multipli∣ed, and there shalbe no ende of his peace. He shall sit vpon the seat of Dauid, and vpon his kingdom: that he may make it stedfast and strong in iudgement, and in iustice, from hencefoorth & for euer∣more. Zachary doeth say of Christ:* 3.35 Reioyce thou greatly, O thou daughter Sion, be thou exceeding merye, O daughter Ierusalem: Beholde thy king shall come a righteous person, and a Sauior vn∣to thee, and yet he a poore man, and getting vp vpon an asse, euen vpon a yong colt of the she asse. And I wil scatter abroad the cha∣riot of Ephraim, and the horse of Ierusalem. And the bow of warre shalbe dispersed,* 3.36 and he shall speake peace to the nations, and hys power shall be from the sea to the sea, and from the floud vnto the borders of the earth.

By which thinges it is manifest, that the wise Iewes knewe well inough, Christ to be promised to them of the stocke of Iuda and not of the stocke of Dan: & that he was geuen, all to peace & not to warre: Therfore it is not like∣ly, that they cā be seduced by such a one. But if there should haue beene in time to come some such singular Antichrist, then would Christ (seing he loued his) haue sayd somwhat vnto thē of him. Now, of one singularly doth he not speak: but of many, saying. Many shall come in my name, & say, I am Christ: and they shal seduce many persons. But now let vs see, how the prophecies in Daniell, & the Apocalips (aforesayd) be falsly and erroneously applied to the same i∣magined Antichrist.* 3.37 For in Daniel the ix. chapter thus it is written. And after 72. weekes shall Christ be slaine, and they which will deny him shall not be his people. And the Citie and sanctuary, shal a people, with their Captain that shal come with them destroy, whose end shalbe vtter deso∣lation, and after the end of the war a determined destruc∣tion. Now, he shall in one weeke confirme his couenaunt

towardes many, and in the halfe weke shal the offring and sacrifice cease, and in the temple shall there be an abhomi∣nation of desolation, and euē to the fulfilling vp of all, and to the end, shal the desolation continue. It is plaine & ma∣nifest that this prophecy is now fulfilled. For the people of Rome with their Captaine, destroyed Ierusalem euen to the grounde, and the people of the Iewes was slayne and scattered.* 3.38 And the abhomination, that is, the Idol of deso∣lation was placed of Adrian, in the last destruction in Ie∣rusalem in the holy place, that is to say, in a place of the tē∣ple. And from that time hetherto haue passed neare about 1290. dayes, taking a day for a yeare, as Daniel takes it in hys prophecies, and other prophets likewise. For Daniel speaking of 62. weekes, doeth not speake of the weekes of daies but of yeares. So therfore when he sayth: From the time that the continual sacrifice was taken away. &c. 1290. dayes must be taken for so many yeares, from the tyme of the desolation of Ierusalem, euen vnto the reuealing of Antichrist: and not for 3. yeares and an halfe, which they say, Antichrist shall raigne. And againe, whereas Daniel sayd, How long till the ende of these marueilous matters? it was aunswered him.* 3.39 For a time, and times, and halfe a time. Beholde also, how vnfitly they did assigne this time, by 3. yeares and a halfe, which they say, Antichriste shall raigne. For when as it is sayde, a time, times, and halfe a time: there is a going downeward from the greater to the lesse: from the whole to the part, because it is from a time to halfe time. If therefore, there be a going downeward from the whole to the part, by the middest (which is greater then the whole it selfe) the going downewarde is not meete nor agreeing. And thys is done when as it is sayd, that a time, times, and halfe a time is a yeare, two yeares, and halfe a yeare. Wherfore more fitly it is sayd, that a time, times and halfe a time, doth signifie 1290. yeares, as is before sayde in the chapter preceding. Thus therefore is the prophecie of Daniel falsly applied to that imagined Antichrist.

Likewise is the proces of the Apocalips applied to the same imagined Antichrist,* 3.40 too much erroneously. Because that the same cruell beast which came vp out of the sea, ha∣uing 7. heads, and 10. hornes, to whome there was power geuen ouer euery tribe, people, and toung, and the power geuen for the space of 42. monethes: Thys beast doth note thē Romaine Emperors, which most cruelly did persecute the people of God, aswell Christians as Iewes. For whē as the condēnatiō of the great whore sitting vpon the ma∣ny waters was shewed to Iohn: he saw the same woman sitting vpon the purple coulored beast full of the names of blasphemy,* 3.41 hauing 7. heads, and 10. hornes: and he saw a woman being dronken with the bloud of the Saintes and Martyrs of Iesu.* 3.42 And the angell expounding and telling him the mistery of the woman and the beast that caried her sayde: That 7. heades are 7. hilles, and are 7. kinges: Fiue are fallen, one is, the other is not yet come: & when he shall come, he must reigne a short time. And y^e 10. hornes whiche thou sawest, are 10. kinges, who haue not yet taken theyr kingdome,* 3.43 but shall receiue theyr power as it were in one hour, vnder the beast. And finally he sayth, y^• woman whō thou sawest, is the great Citty, which hath the kingdome ouer the kings of the earth. And it is manifest that the Ci∣ty of Rome, at the time of this prophecy, had the kingdom ouer the kings of the earth. And this City was borne vp & vpholden by her cruell & beastly Emperors: who by theyr cruelty and beastlynes did subdue vnto thēselues in a ma∣ner, all the kingdomes of the world, of a zeale to haue lord∣ship ouer others, and not vertuouslye to gouerne the peo∣ple that were theyr subiectes, seeing that they thēselues did lacke all vertue, and drew backe others from the fayth and from vertue.

Wherfore what cruell beast comming vp out of the sea, doth rightly note the Romain Emperors,* 3.44 who had pow∣er ouer euery language, people and coūtry. And the pow∣er of this beast was for 42. moneths: because that from the first Emperor of Rome, that is to say, Iulius Cesar, vnto the ende of Fredericke the last Emperour of Rome there were 42. monethes, taking a moneth for 30. dayes, as the monethes of the Hebrues and Grecians are, and taking a day alwayes for a yeare, as commonlye it is taken in the Prophetes. By whiche thinges it may playnely appeare, how vnfitly this prophecy is applied to that imagined An¦techrist, and the 42. moneths taken for three yeares and an halfe, which (they say) he shall reigne in agaynst the saying of the Prophetes, because that dayes are taken for yeares. As in the 1.* 3.45 of the Apocal. They shall be troubled 10. dayes. Which do note the most cruel persecution of Dioclesian a∣gainst the Christians that endured 10. yeares. And in an o∣ther place of the Apocalips,* 3.46 it is written of the smoke com∣ming vp out of the bottomles pit. Out of which pit there came foorth Grashoppers into the earth:* 3.47 and to them was power geuen, as scorpions haue power, to vexe & to trou∣ble men 5. moneths. Now it is manifest, that from the be∣ginning of the Friers minours and preachers, to the time that Armachanus, began to disclose and vncouer their hy∣pocrisie, and their false foundation of valiant begging vn∣der the pouertie of Christ, were 5. monethes, taking a mo∣neth for 30. dayes, and a day for a yeare. And to Ezechiel were dayes geuen for yeares. Wherfore it is an vnfit thing to assigne the 42. moneths being appoynted to the power of the beast, vnto 3. yeares and a halfe, for the reigne of that phantasticall and imagined Antichrist: specially seing that they do apply to his reigne y^• 1290.* 3.48 dayes in Daniel, which make 42. moneths, and in the Apocalips they assigne hym 42. moneths. It is plaine that the Psalterie and the harpe agree not. And therfore seing that it is sufficiently shewed, that the same fabling tale of that imagined Antichrist to come, is a fable and erroneous: Let vs goe forward to de∣clare whether Antichrist be already come, and yet is he hid from many, and must be opened and disclosed wythin a li∣tle while, according to the truthe of the holy Scripture, for the saluation of the faithfull.

And because that in the first conclusion of mine aun∣swere, I haue conditionally put it, who is that Antichrist lying priuie in the hid Scriptures of the Prophets: I will passe on the declaration of that cōclusion, bringing to light those things, whych lay hid in darkenesse, because nothing is hid which shal not be disclosed, and nothing couered that shal not be knowen: And therfore, the thing that was sayd in the darkenesse, let vs say in the light: and the thyng that we haue heard in the eare, let vs preache vppon the house toppes. I therefore as I haue before sayd, so say, that if the high bishop of Rome, calling himselfe the seruant of God, and the chiefe Vicare of Christ in this world, do make and iustify many lawes contrary to the gospell of Iesu Christ:* 3.49 then is he the chiefe of many, whych comming in the name of Christ, haue said, I am Christ, who haue seduced many. Which is the first part of the first conclusion, and is mani∣fest. For Christ is called of Hebrues the very same, that we call annoynted.* 3.50 And amongest them there was a double sort of legall annoynting by the lawe, the one of kings and the other of Priestes. And aswell were the kynges, as the priestes, called in the lawe, Christes. The kings, as in the Psalme. The kings of the earth stoode vp together, and the Princes assembled them selues in one agaynst the Lorde and against hys Christ or annoynted. And in the bookes of the kings very often are the kinges called Christes.* 3.51 And our Sauiour was Christ, or annoynted king, because hee was a king for euermore vpon the throne of Dauid, as the Scriptures doe very oftentimes witnesse. The Priestes also were called annoynted, as where it is wrytten: Doe not yee touch my Christes, that is, mine annoynted ones, and be not ye spitefull against my Prophetes. And so was our Sauiour Christ, a Priest for euer according to the or∣der of Melchisedech.

Seyng then, that the Byshops of Rome do say, that they are the high Priestes: they say also therein that they are kynges,* 3.52 because they say that they haue the spirituall sword perteinyng to their Priesthode, and the corporall sword which agreeth for a kynges state. So is it playne, that really & in very deede, they say that they are Christs, albeit that expresly they be not called Christes. Now that, they come in the name of Christ, it is manifest, because they say that they are his principal Vicares in this world, ordeined of Christ specially for the gouernement of the Christian Churche.* 3.53 Therefore, seyng they say, that really and in very deede they are Christes, and the chief frendes of Christ: If they make and iustifie many lawes contra∣ry to the Gospell of Iesu Christ, then is it playne that they themselues in earth are the principal Antichristes, because there is no worse plague and pestilence, then a familiar enemy. And if in secret they be agaynst Christ, and yet in open appearaunce they say that they are his frendes: they are somuch the more meete to seduce and deceiue the Chri∣stiā people, because that a manifest enemy shall haue much a doe to deceaue a man, because men trust him not: but a priuey enemy pretendyng outward frendshyp, may easly seduce, yea those that be wise.

But that this matter may the more fully be knowē, let vs see what is the law & doctrine of Christ, that ought to be obserued of all faithfull people:* 3.54 which beyng knowen, it shalbe an easy thing to see, if the bishop of Rome doe make or maintaine any lawes, contrary to the law of the gospell of Iesu Christ.

I say then, that the lawe of Christ is charitie, whych is the perfect loue of God and of Christ. This thing is plaine and manifest. For Christ being demaunded of a certayne

doctour of the law: What is the greatest commaundement in the lawe▪ answered.* 3.55 Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minde: This is the principall & greatest commandement. And as for the second, it is like vnto this: Thou shalt loue thy neighbor as thine owne selfe. In these two commaun∣dements, doth the whole law and Prophets depend. And in an other place Christ sayeth: All maner of things there∣fore, y^t you would that men should do to you, the same also do ye vnto them. For thys is the lawe and the Prophets. And in Iohn the 13. chap. sayth Christ. And now doe I say vnto you,* 3.56 I geue you a new commandement, y^t you shuld loue eche other: as I loued you, in like maner that you al∣so shuld loue one another. In this shal all men know that you are my disciples, if you shall haue loue one towardes an other.* 3.57 And Iohn 15. chapter: This is my commaunde∣mēt that you loue together as I haue loued you. Greater loue then this, hath no body, that a man shuld geue his life for his frendes. The Apostle Peter sayth in his first Epi∣stle 4.* 3.58 chapter: Aboue all things, hauing continually cha∣rity one towards an other, for charitye couereth the multi∣tude of sinnes. Be yee harborers, and intertaine ye one an other without grudging: euery one as hee hath receaued grace, so let him bestowe it vpon an other man, as the good stewards of the manifold graces of God. If any mā speak, let him speake as the word of God. If any man doe ought for an other, let it be don with singlenes and vnfained ve∣rity, ministred of God to vs ward, that in all thyngs God may be honoured through Iesus Christ our Lord. Iames in his Epistle the 2.* 3.59 chapter. If ye performe the royal lawe accordingly to the Scriptures (thou shalt loue thy neigh∣bour) ye do wel: But if ye be parcial in receiuing and pre∣ferring mens personages, ye worke wickednes being bla∣med of the law as transgressors. And againe, so speake ye, and so do ye, as ye should nowe begin to be iudged by the law of libertie. What shall it auaile (my brethren) if a man say he haue faith, and haue no workes? Neuer shall y^t faith be able to saue him. For if a brother or sister be naked, and haue neede of daily foode, and some of you say to them, goe ye in peace, be ye made warme and satisfied: and if ye shall not geue those things that are necessary for the body, what shall it auaile? Euen so faith, if it haue not workes, is dead in it selfe.

* 3.60Iohn in his first epistle the 3. chap. This is the tidings whych you haue heard from the beginning, that you shuld loue one another. And againe, we know that we are tra••∣slated from death to life, if we loue the brethren: He that lo∣ueth not, abideth in death. And again, herein do we know the loue of God, because that he hath laide downe hys life for vs, & we ought to lay down our liues for the brethren. He that shall haue the substaunce of thys world, and shall see his brother haue neede, and shall shut up hys bowelles from him: howe abideth the loue of God in hym? My little children, let vs not loue in worde nor tounge, but in deede and truth.* 3.61 And againe 4. chap. Most dearly beloued, let vs loue together. For loue is of God, he y^t loueth not, know∣eth not God, for God is loue. In thys thing hath the loue of God apeared in vs, that God hath sent his only begot∣ten sonne into the world, that we shuld liue by him. Here∣in is loue: not y^t we haue loued God, but that he hath first loued vs, and hath sent hys sonne an attonement for oure sinnes. Most dearly beloued, if God haue loued us: we so ought to loue together. No mā hath sene God at any time: if we loue together, God abideth in vs, & hys loue is per∣fect in vs. And againe, let vs loue God, for he hath first lo∣ued vs. If a man shall say, I loue God, & do hate hys bro∣ther, he is a lyar. For he that loueth not his brother whom he seeth, how cā he loue God whom he seeth not? And this commaundement haue we of God, y^t who so loueth God, should loue his brother also. Paule the Apostle in his epi∣stle to the Rom. 13.* 3.62 chapter. O we ye nothing to no body, sauing that ye should loue together, for he that loueth hys brother hath fulfilled the lawe. For thou shalt not commit adultery, thou shalt not murther, thou shalt not steal, thou shalt not beare fall witnes, thou shalt not couet thy neigh∣bors good: and if there be any other commaundement, it is plētifully fulfilled in this word: thou shalt loue thy neigh∣bor as thy selfe. Wherfore the fulfilling of the law is loue.

* 3.63Paule to the Corinthes 5. sayeth: If I shoulde speake with the tonges of men and angels, and yet haue not cha∣ritie, I am become as it were a peece of sounding mettal or rinkling cimball. And if I shall haue all prophecie, & know all misteries, and all knowledge, and shall haue all faith, so that I might remooue mountaines, and yet shall not haue charitie: I am nothing. And if I shall geue abroade all my goodes to feede the poore, and shall geue vp my body to be burned, and yet haue not charitie: it profites mee nothing. To the Galathians 5.* 3.64 sayeth Paule: For you my brethren, are called into liberty: doe ye not geue your liberty for an occasion of the flesh, but by charity of the spirit, serue ye one an other. For all y^e law is fulfilled in one saying: thou shalt loue thy neighbor as thine owne self.* 3.65 To the Eph. 4. chap. he saith: I therfore that suffer bonds in the Lord, do beseech you, that you would walke worthy of the calling where w^t ye are called, with all humblenes and mildnes, with pati∣ence forbearing one another in loue, being carefull to kepe the vnitie of the spirit, in the bond of peace: that you be one body, and one spirite, euen as you be called in one hope of your calling.* 3.66 And againe in the 5. chap. Be ye followers of me, as most deare children, and walke ye in loue as Christ also hath loued vs, and hath deliuered vp hymselfe for vs, an offring and sacrifice to God of a sweete fauour,* 3.67 To the Phil. thus hee speaketh in the 1. chap. Onely let your con∣uersation be worthy of the Gospell of Christ, that eyther when I shall come and see you, or els in mine absence. I may heare of you, that you stand stedfast in one spirit, labo∣ring together with one accorde for the faith of the Gospell. And in nothing be ye afraide of the aduersaries, whych is to them a cause of damnation, but to you of saluation, and y^t of God. For to you it is geuen, not onely that you should beleue in him, but also that you shuld suffer wyth him, you hauing the lyke fight and battaile that both you haue seene in me, and also now do heare of me. If therefore there be a∣ny consolation in Christ, if any comfort of charitie, if any fe∣lowship of the spirite, if any bowels of compassion fulfill you my ioy, that you may be of one iudgement, hauing one and the self same charitie, being of one accord, of one maner of iudgement, doing nothing of contention, nor of vaine glory, but in humblenes, accompting other amongst you, euery one better then your selues, not euery body looking vppon the things that be hys owne, but those that belong vnto others.* 3.68 And to the Coloss. 3. chapter thus he writeth: You therefore as the electe of God, holy, and beloued, put vpon you the bowels of mercy, gentlenesse, humblenesse, lowlinesse, modestie, pacience, bearing one wyth an other, & geuing place to your selues (if any haue a quarel against any body) euen as the Lord forgaue you, so do you also. A∣boue all things haue ye charitie, which is the bonde of per∣fection, and let the peace of Christ triumph in your hearts, in whych peace you also are called in one body. And be yee kinde & thankefull. And to the Thessalonians thus Paule writeth in the 4.* 3.69 chapter. As concerning brotherly charity, we haue no neede to wryte vnto you: for you yourselues haue learned of God, that you shoulde loue one an other. And the same thing ye do towards all y^e brethren through∣out all Macedonia.

Out of all these & many other places of the holy scrip∣ture it sufficiently appeareth, that the law of Christ is cha∣ritie, neither is there any vertues commaunded of Christ, or any of hys Apostles to be obserued of the faithfull peo∣ple, but that it commeth out of charitie, or els doeth nou∣rish charitie.

The lawe is geuen by Moses, and the truth by Christ. Christ came not to vnlose the lawe and the Prophetes,* 3.70 but to fulfill them. But yet many things were lawful & might haue bene obserued in the time of the law, whych in y^• tyme of grace must not be obserued. And many things wer vn∣lawful to them that were vnder the law, which in the time of grace are lawful inough. After what sort then he did not loose the lawe, but did fulfill it, it is necessary to declare, for those thyngs which hereafter must be sayd. For amongest Christians, many things are iudged to be lawfull, because in the former testament in the law, they were lawfull: and yet they be expresly contrary to Christes Gospell. But the authors of such thinges doe argue and reason thus: Christ came not to loose the law of the prophets. Now after what sort he did not vnlose them, it is manifest by the holy scrip∣ture: that the law geuen by Moses, was written in tables of stone, to declare the hardnes of y^• peoples hart towards the loue of God, or of Christ. But Christ hath wrytten his law in the harts and in the minds of his, that is to say, the law of perfect loue of God & of Christ. Which law whoso∣euer obserueth, he doth obserue the law of Moyses, & doth much greater works of perfection, then were the works of y^• law. Thus therefore were the morals of the old law ful∣filled in the law of the charitie of Christ, and not vnloosed: because they are much more perfectly obserued, then of the Iewes. This I say, if the Christians doe obserue the com∣mandements of Christ in such sorte, as he commanded the same to be obserued. Christ hath fulfilled the lawes morall of the old testament, because that the morals and iudicials were ordained, that one person should not do iniury to an other, & that euery man should haue paid him that is hys. Now, they that are in charity, wil do no iniury to others,

neither do they take other mens goodes away from them. Nay it seeketh not her owne things. For charitie seeketh not the things that be her owne. Wherfore, much lesse by a stronger reason it ought not to seke for other mens goods. And whē as the iudicials & morals were ordained: Christ did not by y^e workes of the law iustifie the beleuers in him, but by grace iustified them frō their sins. And so did Christ fulfill that by grace, that the lawe could not by iustice.

Paule to the Romaines declareth in a godly discourse,* 3.71 and to the Galath. likewise: that none shall be iustified by the workes of the lawe, but by grace, in the faith of Iesu Christ. As for the morals & ceremonies of the lawe, as cir∣cumcision, sacrifices for offence and for sinnes,* 3.72 first fruites, tenthes 〈◊〉〈◊〉, diuers sortes of washings, the sprinkling of bloud, the sprinkling of ashes, abstaining from vnclean meats whych are ordeined for the sanctifying and clensing of the people frō sinne, no nor yet the praiers of the priests, neither the preachings of the prophets, could clense a man from his sin. For death raigned euen from Adam to Moi∣ses, and sinne from Moises to Christ, as Paule declareth to the Romaines in the 5. chapter.* 3.73 But Christ, willing to haue mercy,* 3.74 and not sacrifice, being a Priest for euer after the order of Melchisedech, & an high Priest of good things to come: did neither by the bloud of goats or calues but by his owne bloud enter in once vnto the holy places, when as euerlasting redemption was founde:* 3.75 neither did Iesus enter into the holy places that were made wyth handes, which are the examples of true thynges, but into the very heauen, y^t now he may appeare before the countenaunce of God for vs. Nor yet he did so, y^t he should offer vp himselfe oftentimes,* 3.76 as the high Byshop entred into the holy place euery yeere w^t straunge bloud (for otherwise he must nedes haue suffred oftentimes sithens y^e beginning of the world) but now in the latter end of the world hath he once appea∣red by his owne sacrifice, for the destruction of sinne. And like as it is decreed for men once to die, and after that com∣meth iudgement: euen so was Christ once offred vp to cō∣sume away the sinnes of many. The second time shall hee appeare without sinne, to the saluation of such as looke for him. For the law hauing a shadow of good things to come, and not the very image or substaunce it selfe of the things: can neuer, by those sacrifices which they offer (of one selfe same sort continually yere by yere) make them perfect that come vnto her. Otherwise men would leaue of offring be∣cause that those worshyps being once clensed, should haue no more pr••••••e of conscience for sinne afterwardes. But in them is their remembrance made of sinnes euery yere. For it is impossible,* 3.77 that by the bloud of goats & bulles, sinnes should be taken away. Wherfore, he entring into y^e world, doth say, as for sacrifice and offring thou woldst not haue, but a body hast thou framed vnto mee. And sacrifices for sinne haue not pleased thee, then said I, behold I come. In the head or principall part of the booke it is wrytten of me, that I should do thy wil, O God. Wherfore he said before, that sacrifices, oblations and burnt offerings, and that for sinne thou wouldest not haue: neyther were those thyngs pleasāt to thee whych are offred according to the law: then sayd I, behold I come, that I may do thy wil O God: He taketh away the first, that he may stablish that that folow∣ed. In whych will, we are sanctified and made holy by the offering vp of the body of Iesus Christ, ones. And verely euery Priest, is ready euery day ministring, & oftentimes offring the self same sacrifices, which neuer can take away sinnes. But this man offering one sacrifice for sinnes, doth for euer and euer sit at Gods right hād, looking for the rest to come till that hys enemies be placed to be his footestoole. For with one offering hath hee for euer made perfect those that be sanctified. By which thinges it plainly appeareth, y^t Christ by one offring hath clensed hys from their sinnes: who could not be clensed from the same, by all the ceremo∣nies of the law, and so did fulfill that which the priesthoode of the law could not. Wherfore onely the morals and iudi∣cials he fulfilled by the lawe of charitie, and by grace: and the ceremonials, by one offering vp of hys body in the aul∣tar of the crosse. And so it is plaine, that Christ fulfilled the whole lawe.

Wherfore sithens that the holy things of the law, were a shadowe of those things that were to come in the time of grace:* 3.78 it were meete that all those thynges should vtterly cease amongest Christians, which should either be against charity, or the grace of Christ. Although in the time of the lawe, they were lawfull, and not vtterly contrary to it, but were figures of perfections in Christes faith: yet it were meete that they should cease at y^e comming of the perfection whych they did prefigurate: as circumcision, the eating of the paschal lambe, and other ceremonial points of the law. Wherupon also Paul to the Hebrues the 7. chapter sayeth thus. If therfore the making vp of y^e perfection of all was by the Leuiticall priesthode (for the people receiued the law vnder hym) why was it necessary besides, that an other Priest should rise vp after the order of Melchisedech,* 3.79 & not be called after the order of Aaron•• For whē the Priesthode is remoued, it must needes be, that the lawe also be remo∣ued. For he, in whom these things are spokē, is of an other tribe, of which, none stoode present at the aulter. Because it is manifest that our Lorde had hys offspring of Iuda: in which tribe Moises spake nothing of the Priests. And be∣sides this, it is manifest: if according to the order of Mel∣chisedech there doe rise vp an other Priest, which was not made according to the law of the carnal commaundement, but according to the power of the life that cannot be losed. For thus he beareth witnes, that thou art a priest for euer,* 3.80 after the order of Melchisedech: so that, the cōmandement, that went before, is disalowed for the weakenes & vnpro∣fitablenesse thereof. For the lawe hath brought no body to perfection. By which things it appeareth that Christ ma∣king an end of the priesthode of Aaron, doth also make vp a full end of the law belonging to that Priesthode. Wher∣upon I maruell y^t your learned men doe say, that Christen folkes are bound to this small ceremonie of the paiment of tithes, and care nothing at all for other as wel the great as the small ceremonies of the lawe.

It is plaine, that the tithes were geuen to the sonnes of Leui, for their seruing in the tabernacle & in the temple of the Lord, as the first fruites were geuen to the priestes, and also part of the sacrifices, & so were the vowes for their ministery, as it appeareth in the booke of Numbers the 22. chapter. But forasmuch as the labor of those sacrifices did cease at the comming of Christ: howe should those thyngs be demaunded, which were ordained for that labour?* 3.81 And seeing that the first fruits were not demaunded of Christi∣ans, which first fruits were then rather and soner deman∣ded then the tithes: why must the tithes be demanded, ex∣cept it be therefore paraduenture because that the tythes be more worth in value then be the first fruites?

Secondly, why are the lay people boūd to the paiment of tithes, more then the Leuites and the priests were to the not hauing of possessions of realties & Lordships amongst their brethren, seeing y^t the selfe same lawe in the selfe same place (where he sayeth that the tithes ought to be geuen to Leuites) sayth also to the Leuites, you shall be contented with the offering of the tithes, and haue none other thyng amongst your brethren. Wherefore seeing that the Priestes be bounde, to the not hauing of temporall Lordshippes: how are the lay people boūd, by that law (of God he mea∣neth, and not of man) to the paiment of tithes?

Thirdly,* 3.82 as touching circumcision, which is one of the greater ceremonies of the lawe, and was geuen before the law, & was an vniuersall ceremonie, concerning the coue∣nant betwene God & hys people, and was so much regar∣ded in the law, that thereof it was sayde: The soule, whose flesh shall not be circumcised in the foreskin, shall pearysh from amongest his people: yet did thys ceremonie vtterly cease at the comming of Christe, although that certayne of the Iewes did say in the primatiue Church, that the Chri∣stians must needes kepe the commandement of circumci∣sion with the faith: whom Paule reprooueth wryting thus to the Galathians the 4. chapter, where he speaketh of the children of the bondwoman & of the free woman, which do signify the two Testaments. But we (O brethren) are the children of the promise after Isaac, but like as at that time he that was borne after the flesh, did persecute hym, which was after the spirit: euen so it is now also. But what saith the scripture? Throw out the bondwoman and her sonne. The sonne of the bondwoman, shall not be heire wyth the sonne of the free woman. Wherefore brethrē, we are not the sonnes of the bondwoman, but of the free. S••ad ye stedfast in the liberty,* 3.83 wherwith Christ hath deliuered you, and be not ye holden againe vnder the yoke of slauery. Behold I Paule say vnto you, if you be circumcised, Christ shall no∣thing profite you. For I testifie againe to euery man that circumciseth hymselfe, that hee is bounde to keepe all the whole law. Ye are vtterly voide of Christ: whosoeuer will be iustified in the law, are fallen from grace.

In like maner, we may reason, if we be bounde to ty∣thing, we are debters,* 3.84 & bound to keepe al the whole law. For to say that men are bound to one ceremony of the law, & not to the others, is no reasonable saying. Either there∣fore we are bound to them all, or to none. Also, that by the same * 3.85 olde lawe, men are not bound to pay tithes, it may be shewed by many reasons, which we nede not any more to multiply & encrease, because the things that be sayd, are sufficient. Whereupon some do say, that by the Gospell we are bound to pay tithes, because Christ saide to the Phari∣sies,

Math. 23. chapter: Woe be you Scribes and Phari∣sies, whych pay your tithe of Mint, of Anets seede, and of commin: and leaue iudgement, mercy, and trueth vndone, being the weightier things of the lawe, both shuld ye haue done these things, and also not haue left the other vndone. O ye blinde guides,* 3.86 that straine out a gnat, and swallowe vp a camell. Thys worde soundeth not as a commaunde∣ment or manner of bidding, wherby Christ did command tithes to be geuen: but it is a worde of disalowing the hy∣pocrisie of the Pharisies, who of couetousnesse dyd rather weigh and esteeme tithes, because of their owne singulare commoditie, rather then other great and weighty com∣maundements of the lawe. And me seemeth that our men are in the same predicament of the Pharisies, which doe leaue of al y^e ceremonies of y^e old law,* 3.87 keping onely the cō∣mandement of tything. It is manifest and plaine inoughe by the premisses, and by other places of the scripture, that Christ was a priest after the order of Melchisedech, of the tribe of Iuda, not of the tribe of Leuie: who gaue no newe commaundement of tything of any thing to him and to hys priests whome he would place after him: but whē hys Apostles sayd to him: Behold, we leaue all things & haue followed thee, what then shall we haue, hee did not aun∣swere them thus:* 3.88 Tithes shall be paide you, neither dyd he promise them a temporall, but an euerlasting rewarde in heauen. For hee, both for foode, and also apparell taught his disciples not to be carefull. Be ye not carefull for your life, what ye shall eate, or for your body what ye shall put on. Is not the life of man more worth then the meate? and the body more worth then apparell? Beholde ye the birds of heauen,* 3.89 whych do not sow, nor reape, neither yet lay vp in barnes, and yet your heauēly father feedeth them. And as for apparell, why should you be carefull? Consider the lillies of the field, how they grow, they labour not, neither do they spinne. &c. In conclusion he sayth, be not yee care∣full, saying, what shall we eate, or what shal we drinke, or wherwithall shall we be couered? For all these things doe the Gentiles seeke after. For your father knoweth, y^t you haue neede of all these things. First therefore seeke yee for the kingdome of God and the righteousnes therof, and all these things shall be cast vnto you. And Paule ryght well remembring this doctrine, instructeth Timothe and sayth thus.* 3.90 But we hauing foode and wherewithall to be coue∣red, let vs therewyth be contented. And as the Acts of the Apostles doe declare: In the first conuersion of the Iewes at Ierusalem, they had all thinges common, and to euery one was diuision made, as nede required. Neither did the priestes make the tithes theyr owne proper goodes.* 3.91 For like as it was not meete that the lay people being conuer∣ted, should haue proprietie of goods: euen so neither that priests should haue proprietie of tithes. So that if y^e priests started backe from feruent charitie in chalenging to them∣selues the proprietie of tithes: it is no meruaile of depar∣ting backward (as do the priests, frō the perfection of cha∣ritie) also of the laitie to be willing to appropriate to them selues the ix. partes remayning after tithes. Wherfore, see∣ing that neither Christ, nor any of the Apostles, comman∣ded to pay tithes: it is manifest and plaine, neither by the lawe of Moses, nor by Christes lawe, Christen people are bounde to pay the tithes: but by the tradition of men, they are bounde.

By the premisses nowe it is plaine, that Christ did not vndo the law,* 3.92 but by grace did fulfil it. Notwithstanding, in the lawe many thynges were lawfull, which in the time of grace are forbydden, and many thynges were then vn∣lawfull, which now are lawfull inough. For nothing that is contrary to charitie, is lawfull to a Christian.

Let vs now heare what maner of commaundements Christ hath geuen vs in the Gospel, without the obserua∣tion of which commaundements, charitie shal not perfect∣ly be kept. By which cōmandements, Christ did not vndo the olde lawe, but did fulfill it. By the obseruation also of which commaundements, he teacheth vs to passe and got beyond the righteousnes of the Scribes & Pharises, who most perfectly thought themselues to keepe the law. This absolute and perfect righteousnes, which we are bound to haue beyonde the rightuousnesse of the Pharisies and the Scribes, he teacheth in Math. 5.6. and 7. chap. Whych be∣ing heard, and compared to the traditiōs made and com∣maunded by the Romane prelates: it shall plainly appere, whether they be contrary or no. Christ therefore sayeth, you haue heard,* 3.93 that it was sayd to them of the olde time. Thou shalt not kill. For hee that killeth shall be guiltie of iudgemēt. But I say vnto you, that euery one that is an∣gry with hys brother, shall be in danger of iudgement. In thys he doeth teach, that we ought not to be angrie wyth our brethren: not that he would vndoe this did comman∣ (thou shalt not kil) but that the same should be the more perfectly obserued. Againe he sayth. You haue heard that it was sayd, thou shalt loue thy frend, and hate thyne enemy: But I say vnto you, Loue your enemies, doe well to them that hate you, pray for them that persecute & slan∣der you, that you may be the children of your father which is in heauen: Which maketh his sunne to arise vppon the good and the euill people, and raineth vppon the iust and vniust. For if you loue them which loue you, what reward shall you haue? Doe not the Publicanes thus? And if you shall salute your brethren onely, what great thing doe ye? Do not the heathen thus also? Be you therefore perfect, as also your heauenly father is perfect.

Againe Christ sayeth,* 3.94 you haue heard that it is said: an eye for an eye, a tooth for a tooth: but I say vnto you, see that you resist not euill. But if any man shall strike you vppon the right cheeke, geue hym the other to. And to hym that will striue with thee for thy coate in iudgement, let hym haue thy cloke also. And whosoeuer shall constraine thee one mile, goe with him also two other. He y^• asketh of thee geue him: and hee that will borrowe of thee, turne not thy selfe from him.

By these thinges it may plainely appeare, howe that Christ the king of peace, the Sauiour of mankynde, who came to saue and not to destroy, who gaue a law of charity to be obserued of his faithfull people: hath taught vs not to be angry, not to hate our enemies, not to render euil for euill, nor to resist euill. For all these thinges doe softer and nourish peace & charitie, and do procede and come forth of charity, & when they be not kept, charity is loosed, & peace is broken. But the bishop of Rome approueth and allow∣eth warres, and slaughters of mē in warre, aswell against our enemies, that is, the infidels, as also against the Chri∣stians for temporall goodes. Nowe, these things are quite contrary to Christes doctrine, and to charity, and to peace.

In the decrees 23. q. 1. cap. Paratus,* 3.95 it is taught, that the precepts of pacience must alwayes be retained in purpose of the heart, so that pacience w^t beneuolence must be kept in the minde secrete. But apparantly and manifestly, that thing should be done, which seemeth to doe good to those, whom we ought to wish well vnto. Wherein they geue to vnderstande, that a Christian may freely defend hymselfe. And for confirmation of thys saying, they doe say: That Christ whē he was stroken in the face of the hygh bishops seruaunt, did not fulfill (if we looke vpon the wordes) hys owne commaundement: because he gaue not to the smiter the other part,* 3.96 but rather did forbid him, that he should not do it, to double his iniurie. For he sayd, if I haue spoken e∣uill, beare witnes of euill, but if wel, why doest thou strike me? I do meruail of this saying: for first if those comman∣dements of pacience must be kept in secrete in the minde: and seing the body doth worke at the motion of the mind, and is and ought to be mooued and ruled by the same: It must then nedes be, that if pacience be in the mind, it must appeare also outwardly in the body.

Secondly I meruail that it is said, that Christ did not fulfill his owne precept of pacience.* 3.97 For it is manifest, that albeit he teaching alwayes as a good scholemaster, those things which were fit for the saluation of soules, speaking the wholesom word of instruction to the high bishops ser∣uant, smiting him vniustly: did neither by word forbid an other stroke to be geuen on the other cheke, neither did he defend himselfe bodely from striking on the same cheeke: But speaking to him, it is likely y^e hee gaue him the other cheek, he meaneth, y^t he turned not the other cheeke away. For a man tourneth not away from him whome he spea∣keth to, or whom he informeth, but layeth open before him al his face: Euen so do I beleue y^t Christ did, that he might fulfill in very deede that, which before hee had taught in word. Neither yet did Christ by his word or by his deede, shew any thing of defence, or of bodely resistance.

Thirdly,* 3.98 I meruail why wise men leauing the plaine & manifest doctrine of Christ, wherby he teacheth pacience: do seeke corners of their imagining, to the intent they may approoue fightings and warres. Why marke they not af∣ter what manner, Christ spake to Peter striking the hygh Byshoppes seruaunt, saying: Put vp thy sworde into the sheath, for euery one that shall take the sword, shall perish with the sworde. But in an other case we must make resi∣stance: which case may be so righteous, as it is for a mans Lorde & maister being a most rightuous man,* 3.99 and yet suf∣fering iniurie of mischieuous persons.

Fourthly,* 3.100 I maruel seing that we are bound of chari∣ty & by the law of Christ to geue our liues for our brethren, how they can allow such maner of dissentions & resisting. For when thy brother shall maliciously strike thee, thou maist be sure, that he is manifestly fallen from charity, into

the snare of the deuill. If thou shalt keepe pacience, he shal be ashamed of his doing, and thou maist bow & bend hym to repentaunce, and take him out from the snare of the de∣uil, and cal him backe againe to charity. If thou resist, and perchaunce by resisting doest strike againe, his fury shalbe the more kindled,* 3.101 & hee being stirred vp to greater wrath, peraduenture shal either slay thee, or thou him. Touching thy self, thou art vncertaine, if thou go about to make resi∣stance, whether thou shalt fall from charity, and then shalt thou goe backwarde from the perfection of Christes com∣maundement: Neither doest thou knowe but that it may happen thee so greatly to be moued, as that by the heate & violence of wrath,* 3.102 thou shalt slay him. Whereas if thou wouldest dispose thy selfe to pacience (as Christ teacheth) thou shouldest easily auoide all these mischieues, aswel on the behalfe of thy brother, as also of thyne owne parte. Wherefore, the obseruing of charitie as the precept of paci∣ence is to be obserued.

* 3.103Fifthly, I do maruel why that for the alowing of thys corporall resistaunce, he doth say in the same Chapter: that Paule did not fulfill the precept of the pacience of Christ, when as he being stroken in the place of iudgement by the cōmandement of the high Priest, did say, God strike thee, O thou painted wal: Doest thou sit to iudge me according to the law, and doest thou cōmand me to be striken against the lawe? It is manifest that Paule made resistance in no∣thing, though he spake a word of instruction to the Priest, who against the law commanded him to be striken. And if Paul had ouerpassed the bounds of pacience, through the grief of the stroke: what of that? Must the deede of Paules impaciencie for this cause be iustified, and the commande∣ment of paciēce taught by Christ, be left vndone for Pauls deede, and corporal resistance be allowed? God forbid. For both Paule and Peter might erre. But in the doctrine of Christ there may be found no errour.* 3.104 Wherefore, we must geue more credence & beliefe to Christes sayings, then to any liuing mans doings. Wherefore, although Paule had resisted, which I do not perceiue in that Scripture: it fol∣loweth not therof, that corporall resistance must be appro∣ued, which is of Christ expresly forbidden. I much maruel that alwayes they seeke corners and shadowes to iustifie their deedes. Why doe they not marke what great thyngs Paule reciteth hymselfe to haue suffered for Christ? And where I pray you haue they found, that hee after his con∣uersion, stroke any man that did hurt him? Or where doe they finde that he in expresse word doth teach such a kinde of corporal resistance? But as touching pacience, he sayth in plaine words to the Romanes: Be not wise in your owne conceits:* 3.105 Render ill for ill to no body: prouiding good things not onely before God, but also before all men, if it be possible: Be at peace with all folkes as much as in you lieth: not defending your selues, my most dearely beloued, but geue you place vnto anger. For it is wrytten, vengeance is mine, & I will recompence them, sayth the Lorde. But if thine enemie shalbe an hungred, geue hym meate. If he be a thirst, geue him drinke For thus doing, thou shalt heape coales of fire vpon his head. Be not ouercomen of euill, but ouercome thou euill with good.

To the Corinthians the 5. as touching iudgement and contention,* 3.106 whych are matters of lesse weyght then are fightings, thus he wryteth: Nowe verely there is great faulte in you, that you be at lawe amongst yourselues. Why rather take yee not wrong? why rather suffer yee not deceit? And generally in all his Epistles he teacheth, that pacience shuld be kept,* 3.107 and not corporall resistance by fighting, because charitie is pacient, it is curteous, it suffereth all things. I maruaile howe they iustifie and make good the warres by Christi∣ans, sauing onely the warres against the deuill and sinne. For seeing that it is plaine, that those things whych were in the olde Testament, were figures of things to be done in the new Testament: Therfore we must needes say, that the corporall warres being then done, were figures of the Christian warres against sinne and the deuill, for the hea∣uenly countrey, whych is our inheritance. It is plain that it was wrytten thus of Christ. The mighty Lord, and of great power in battaile, hath girded himselfe in force and manlynesse to the warre: and he came not to sende peace into the earth, but warre. In thys warre ought Christian people to be souldi∣ours according to that manner whych Paule teacheth to the Ephesians the last.* 3.108 Put vpon you the armour of God, that you may be able to stande against the deceites of the deuill. For wee haue not to wrastle against flesh and bloude, but against prin∣ces & potestates, against the rulers of these darknes of the world, against spirituall wickednesse in heauenly things, whyche are the high places. Wherefore take yee the armour of God, that yee may be able to resist in the euil day, and to stand perfectly in al things. Stande you therefore girded about in truth vpon your loynes, hauing put vppon you the brest plate of rightuousnesse, and your feete shoed in a readinesse to the Gospel of peace, in all things ta∣king the shield of faith, wherwith you may quēch all the firy darts of that wicked one. And take vnto you the helmet of saluation, and the sworde of the spirite, which is the worde of God.

By these thyngs it is plaine, what are the warres of Christians,* 3.109 and what are the weapons of theyr warfare. And because it is manifest, that this Testament is of grea∣ter perfectiō then the former: we must now fight more per∣fectly then at that time. For nowe spiritually, then corpo∣rally: nowe for an heauenly euerlasting inheritance: then for an earthly and temporall: now by pacience, then by re∣sistance. For Christ sayeth, blessed are they that suffer persecu∣tion for righteousnesse,* 3.110 for theirs is the kingdome of heauen. He saith not, blessed are they that fight for righteousnes. How can a man say, that they may lawfully make warre, & kill theyr brethren for the temporall goodes, whych peraduen∣ture they vniustly occupy, or vniustly intende to occupy? For he that killeth an other, to gette these goods whych an other body vniustly occupieth: doeth loue more the very goodes, then hys owne brother. And then hee falling from charitie, doth kill hymselfe spiritually. If he goe forwarde without * 3.111 charitie to make warre: then doeth he euill, and to hys owne damnation. Wherefore he doth not lawfully nor iustly in proceeding to the damnation of his own selfe & his brother, whome though he seeme vniustly to occupy his goods, yet he doth intend to kil. And what if such kinde of warres were lawfull to the Iewes:* 3.112 thys argueth not, that now they are lawfull to Christians, because that theyr deedes were in a shadow of imperfection, but the dedes of Christians in the light of perfection. It was not said vnto them, All people that shal take the sword, shal perish with the sworde. What if Iohn the Baptist, disallowed cor∣poral fightings, and corporall warfare, at such time as the souldiours asked him saying. And what shall we do? Who sayth to them, See that you strike no man, neither picke ye quarels against any, and be yee contented with your wa∣ges. Thys saying of Iohn alloweth not corporal warfare amongest Christians. For Iohn was of the Priests of the olde Testament,* 3.113 and vnder the law, neyther to hym it ap∣pertayneth to follow the lawe, but to warne the people to the perfect obseruation of the lawe. For he being like wyse demaunded of the publicanes what they should doe, sayde vnto them, Doe no other thyng then is appoynted vnto you. But Christ the author of the newe Testament and of greater perfection, then wa•• the perfection of the old law, which gaue newe things, as it plainly appeareth by the Gospel. So that, Christians ought to receiue information of Christ, not of Iohn. For of Iohn also doth Christ speak: Uerely I say vnto you, there hath not risen amongest the children of women, a greater then Iohn Baptist: but hee that is lesse in the kingdome of heauen, is greater then he. In which saying Christ sheweth that those that be least in the kingdome of heauen in the tyme of grace,* 3.114 are placed in greater perfection thē was Iohn, which was one of them that were the elders, & he liued also in y^t time of the law in greater perfection. And whē as certain of Iohns disciples sayd vnto him, maister, he that was beyōd Iordan, to whō thou gauest witnesse, beholde hee baptiseth, and all people come vnto him. Iohn answered and sayde: A man cannot take any thing vppon him, vnlesse it shall bee geuen him from aboue. You your selues doe beare me recorde, that I sayde I am not Christ, but that I was sent before hym. He that hath the bride, is the bridegrome, as for the bridegromes frende, who standeth and heareth him: re∣ioyceth wyth greate ioy to heare the voyce of the bridegrome. Thys therefore my ioy is fulfilled: he must increase, and I must bee diminished. Hee that commeth from an hie is aboue all. Hee that is of the earthe is earthy, and speaketh of the earthe: Hee that commeth from heauen, is aboue all folkes: that which hee hath seene and heard, the same doth he witnesse, and yet his witnessing doth no body receiue. But he that receiueth his witnessing, hath put to his Seale, that God is true. For he whome God hath sent, speaketh the wordes of God.

By whych things it plainely appeareth, that credence is to be geuen neither to Iohn, nor yet to angell, if he teach any thing that is not agreeable to Christes doctrine. For Christ is aboue the Aungels, because that God infinitely passeth them in wisdome. Nowe if Moses the seruaunt of God a minister of the old testament was so much to be be∣leued, y^t nothing could be added, nor yet any thing dimini∣shed from the commandements that were geuen by hym, (for so Moses had sayd, the thyng that I commaund thee, that do thou onely to the Lorde, neither adde thou any thing, nor di∣minish.) How much more ought we not to adde nor to take away from the commandements geuen by God himselfe, and also the sonne of God? In the primitiue Churche be∣cause the Christians had seruent loue and charity, they ob∣serued these precepts as they were geuē: but their feruent

charitie afterward waxing luke warme, they inuented gloses by drawing the commaundementes of God backe to their own deedes, which they purposed to iustifie and mayntayn,* 3.115 that is to say, warres against the infidels. But that they by warres should be conuerted to the fayth, is a fact faithlesse inough: because, that by violence or vnwil∣lingly, no body can beleue in Christ nor be made a christi∣an, neither did he come to destroy them by battaile, that be∣leued not in him: for he said to his disciples, you knowe not what spirite you are of. The sonne of man came not to destroy mens liues, but to saue them. Then to graunt pardons and forgeuenes of sinnes, to those that kill the infidels, is to much an infidels fact, seducing many people For what greater seducing can there be, then to promise to a man forgeuenes of sinnes, and afterwarde the ioye of heauen, for setting himselfe against Christes commaunde∣mentes in the killing of the Infidels, that would not be conuerted to the fayth: where as Christ doth say, not eue∣ry one that sayth to me Lord, Lord, shal enter into y^e gidg∣dome of heauen: but he y^t doth the will of my father which is in heauen, this person shall enter into the kingdome of heauen. Now the will of the father is, that we should be∣leue in his onely sonne Iesus Christ, and that we would obey him by obseruing of those thinges which he himselfe hath commaunded. Wherefore Christes preceptes of paci∣ence must be fulfilled. Warres, fightinges, and contenti∣ons must be left, because they are contrary to charitie.

* 3.116But peraduenture some man wil thus reason against Christ: The saintes by whome God hath wrought myra∣cles, do allow warres as well against the faithfull people, as also against the infidels. And the holy kings were war∣riours, for whose sakes also miracles haue bene shewed, as well in theyr death as also in their life, yea in the very time wherin they were a warfare. Wherfore it semeth that their factes were good and lawfull. For otherwise, God would not haue done miracles for them.

* 3.117To ••••is agayne I say, that we for no miracles must do contrary to the doctrine of Christ. For in it can there be no errour, but in myracles there oftentimes chaunceth error as it is plaine as well by the old as by the new testament: God forbid then, that a Christian should for deceiuable mi∣racles, depart from the infallible doctrine of Christ. In Exodus the 7. chapter it is manifest, howe that the wicked wise men of the Egiptians, through the inchauntments of Egipt, and certayne secret workinges, threw theyr wands vpon the earth, which were turned into Dragons, euē as Aaron before time in y^e prefēce of Pharao threw his wand vpon the earth: which by the power of God was turned into a serpent. In the third of the kinges the 22. chap. Mi∣cheas did see the Lord sitting vpon his throne, and all the hoste of heauen standing about him on the right hand, and on the left. And the Lord sayd, who shall deceaue Achab y^e king of Israel, that he may go vp and be slayn in Ramoth Gilaad. And one sayd this way, and an other otherwise: now, there went forth a spirit, and stood before the Lord & said, I will deceiue him. To whō the Lord spake: by what meanes? And he sayd, I will go forth, and be a lying spirit in the mouth of all his prophetes. And the Lord sayd thou shall deceiue him and preuaile, go thy wayes forth, and do euen so. Thus also is it 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.

* 3.118In 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 thē not ney∣ther commanded them, which haue brought no profit vn∣to this people (sayth the Lord.* 3.119) 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.* 3.120 Suche false Apostles are deceitfull workers, transforming them∣selues 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 trans∣forme themselues, a•• though they were the ministers of righteousnes, whose end shal be according to their works.

In the Apocalips the 13. chap.* 3.121 Iohn saw a beast ascen∣ding 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 dead∣ly wound was healed, and did great wonders so that he made fire come downe from heauen on the earth, in y^e sight of men, and deceiued thē that dwell on y^e earth, by meanes of the signes which were permitted to him to do in y^e sight of the beast.

By these thinges it is most manifest and playne,* 3.122 that in miracles this manifold errour oftentimes happeneth tho∣rough the working of the deuill, to deceiue the people w^t∣al. Wherfore, we ought not for the working of miracles, to depart from the commaundements of God: I woulde to God y^t they which put confidence in miracles would geue heed vnto the word of Christ,* 3.123 in the 7. chap. of Math. thus speaking:* 3.124 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 cōmaundements of God. Wherfore it is wō∣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, whō 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 condem∣ned, then if this iudgement were certayne, Christ shoulde not iudge the 2. tyme,* 3.125 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 kins∣woman 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 good∣nes 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 thē of the father in his kingdome.* 3.126 They much extoll themselues which exercise this iudicial power in ge∣uing iudgement: that there are some sayntes, which ought to be honoured of men, by reason of y^e 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 Chri∣stians 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 a∣mongest 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 establi∣sheth his lawes, allowing warres and the slaughter of mē in the warre, as well of Christians, as of Infidels: doth he not ins••••ie those thinges which are contrary vnto the gos∣pell & law of Christ? Therefore in this he is against christ? and therfore Antichrist: seducing the people, making men beleeue that to be lawfull & meritorious 〈◊〉〈◊〉 them, which is expressedly prohibited by Christ.

¶ 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 vn∣derstand (gentle reader) his meaning rightly: not that hee so thinketh, no kind of warres among y^e Christiās in any case to be lawful, for he himself before hath opēly protested the contrary. But that his purpose is to proue, y^e Pope in all his doings & teachings, more to be addicted to warre, thē to peace, yea in such cases, wher is no necessity of war. And therin proueth he y^e Pope to be contrary to Christ, y^e is to be Antichrist. Now he proceedeth further to y^e second part which is of mercy.

* 3.127In the which part he sheweth how Christ teacheth vs to be merciful, because mercye (as he sayth) proceedeth frō charity, and nourisheth it. In which doctrine of mercye, he breaketh not y^e law of righteousnes, for he himself by mer∣cy hath clensed vs from our sinnes, from which we coulde not by the righteousnes of the law, be clensed. But whom he hath made cleane by mercye, vndoubtedly it behoueth those same to be also merciful.* 3.128 For in y^e v. chapiter of Ma∣thew, he sayth: Blessed are the merciful, for they shall ob∣taine mercy.* 3.129 And againe in y^e 6. of Mathew: If ye forgeue vnto men their sinnes, your father will forgeue vnto you your sinnes. And againe in the vij. chapter of Mathewe: Iudge not,* 3.130 & ye shal not be iudged, condemne not, and ye shal not be condemned, & with what measure ye measure, with the same shal it be measured vnto you againe.* 3.131 In the xviij. chap. of Mathew, Peter asked the lord, saying: Lord how often shal my brother sinne agaynst me,* 3.132 and I shall forgeue him, seuen times? Iesus sayd vnto him: I say not vnto thee seuen times, but seuentie times seuen tymes. Therefore is the kingdome of heauen likened vnto a cer∣taine king, which would take accōpt of his seruants. And when he had begun to reckē, one was brought vnto hym which ought him tenne thousand talents: And because he had nothing where withal to pay, his maister commaūded him to be solde, and his wife and his children, and all that he had, and the debt to be payd. The seruaunt therefore fell downe and besought him, saying: haue pacience with me, and I wil pay thee all. And the Lord had pity on that ser∣uant, and loosed him, and forgaue him the debt. But when the seruant was departed, he found one of his fellow ser∣uaunts, which ought him an hundred pence, and he layed handes on him, and tooke him by the throte, saying: pay me that thou owest, and his fellowe fell downe, and besought him, saying: Haue pacience with me, and I will pay thee all. But he would not, but went and cast hym into prison, till he shoulde pay the debt. And when his other fellowes saw the things that were done, they were very sorye, and came & declared vnto their maister all y^t was done: Then his maister called him, and said vnto him: O thou vngra∣tious seruant, I forgaue thee al y^t debt when thou desiredst mee: Oughtest thou nor then also to haue such pity on thy felow, euē as I had pity on thee? And his lord was wroth, and deliuered him vnto the Iaylers, till he should pay all that was due vnto him. So likewise shall my heauēly fa∣ther do vnto you, except ye forgeue from your hartes eche one to his brother their trespasses.

By this doctrine it is most plaine and manifest that e∣uery Christiā ought to be mercifull vnto his brother, how often soeuer he offendeth against him.* 3.133 Because we so often as we offend, do aske mercy of God. Wherfore, for asmuch as our offence agaynst God is farre more grieuous then any offence of our brother agaynst vs: it is playne, that it behooueth vs to be merciful vnto our brethren, if we wil haue mercy at Gods hand. But contrary to this doctrine of mercy.* 3.134 The Romish bishop maketh & confirmeth ma∣ny lawes, which punishe offenders, euen vnto the death. As it is plaine by y^e processe of y^e decrees. Distin 23. quest. 5. It is declared and determined, that to kill men ex officio, that is, hauing authority and power so to do, is not sinne. And againe: the souldiour which is obediēt vnto y^e higher power, and so killeth a man, is not guilty of murther. And againe, he is the minister of the Lord, which smiteth y^e euil in that they are euill and killeth thē. And many other such like thinges are throughout the whole processe of y^e que∣stion determined.* 3.135 That for certayne kinds of sinnes men ought by the rigour of the law, to be punished euen vnto death: But the foundation of their saying, they tooke out of the olde law, in which for diuers transgressions were ap∣pointed diuers punishments. It is very much wōderful vnto me, why that wyse men being the authors & makers of lawes, do alwayes for the foundation of their sayings, looke vpon the shadow of the lawe, and not the light of the gospel of Iesus Christ, for they geue not heede vnto y^e fy∣gure of perfection, nor yet vnto the perfection figured. Is it not written in y^t 3. of Iohn▪ God sent not his sōne into the world to iudge the world, but to saue y^e world by him.* 3.136 In Iohn the 8. chap. The scribes and phariseis bring in a woman taken in adultery, and let her in the middest, and sayd vnto Christ: Maister euen nowe this woman was taken in adultery. But in the lawe. Moises hath cōmaun∣ded vs to stone such. What sayest thou therfore? This they sayd to tempt him, that they might accuse him. But Iesus stouped downe, and with his finger wrote on the ground. And while they continued asking him: he lift himselfe vp, and sayd vnto them, let him that is among you without sinne, cast the first stone at her. And agayne he stouped and wrote on the ground. And when they heard it, the went out one by one, beginning at the eldest: so Iesus was lefte alone, and the woman standing in the midst. When Iesus had lift vp himselfe agayne he said vnto her: where be they which accused thee, hath no man condemned thee? She sayd, no man Lord. And Iesus sayd vnto her: Neyther do I condemne thee? Goe thy way and sinne now no more.

It is manifest by y^e scriptures, y^e Christ was promised he should be king of the Iews, & vnto y^e kings pertained the iudgements of y^e law: but because he came not to iudge sin∣ners according to the rigor of the law, but came according to grace, to saue that which was lost, in calling y^e sinner to repentaunce: it is most playne, that in the comming of the law of grace,* 3.137 he would haue the iudgement of the lawe of righteousnes to cease: for otherwise he had dealt vniustly with y^e foresayd woman, forasmuch as the witnesses of her adultery, bare witnes against her. Wherfore seeing y^e same king Christ was a iudge, if it had bene his will that the righteousnes of the law shoulde be obserued, he ought to haue adiudged the woman to death, according as the law commaunded, whiche thing forasmuch as he did not, it is most euident that the iudgementes of the righteousnes of the law are finished in the cōming of the king, being kyng of the lawe of grace: euen as the sacrifices of the priest∣hoode of Aaron, are finished in the comming of the priest, according to the order of Melchisedech, who hath offred himselfe vp for our sinnes. Because as it is before sayd, neyther the righteousnes of the law, nor sacrifices for sinne, brought any man to perfection. Wherfore it was ne∣cessary that the same (by reason of their imperfection. And seeing amongst all the lawes of the world, the law of Mo∣ses was most iustest, forasmuch as the author thereof was God, who is the most iust iudge: and by that law alwaies looke, what maner of iniury one had done vnto an other, contrary to the cōmandement of the law, the like iniury he should receaue for his transgression, according to y^e vpright iudgemēt of the law. As death for death, a blow for a blow, burning for burning, wound for wound, eye for eye, tooth for tooth, and most iust punishmentes were ordayned ac∣cording to the quantitie of the sinnes. But if this lawe of righteousnes be cleane taken away in the comming of the lawe of grace, how then shall the lawe of the Gentiles re∣mayne among Christians, which was neuer so iust? Is not this true, that in them, whiche are conuerted vnto the sayth, there is no distinction betweene the Iewe and the Grecian? For both are vnder sinne, & are iustified by grace in the sayth of Christ, being called vnto sayth and vnto the perfection of the Gospell.

If therefore y^e gētiles cōuerted, are not boūd to play the Iewes, to follow the lawe of the Iewes: why should the Iewes conuerted, follow the lawes of the Gētiles which are not so good? * 3.138 Wherfore it is to bee wondred, at, why theues are among christians, for theft put to death where after y^e lawe of Moyses they were not put to death. Chry∣stiās suffer adulterers to liue, Sodomits, and they which curse father and mother, & many other horrible sinners: And they which accordinge to the most iust lawe of God were condemned to death, are not put to death: So wee neyther keepe the law of righteousnes geuen of God, nor the law of mercy taught by Christ.

Wherefore the lawe makers and Iudges, do not geue heede vnto the aforesayd sentēce of Christ vnto y^e Scribes and Phariscis, who sayd:* 3.139 He which amōgst you is with out sinne, let him cast the first stone at her. What is he that dareth be so bolde as to say he is without sinne? Yea and without a grieuous sinne, when as the transgression of y^e commaundement of God is a greeuous sinne? And who can say that hee neuer transgressed this commaundement of God. Thou shalt loue thy neighbor as thy selfe: Or the other cōmaūdement which is of greater force: Thou shalt loue the Lord thy God with al thy hart. &c. Wherfore thou whatsoeuer thou art that iudgest thy brother vnto death, thinkest thou that thou shalt escape the iudgemēt of God, which peraduēture hast offended more greuously thē hath he whom thou iudgest? How ••ee•••• thou a mote in thy bro∣thers eye, & seest not a beame in thine owne eye? Knowest

than not that with what measure thou measurest, y^e same shall be measured to you agayne? Doth not the scripture say: Unto me belongeth vengeance, and I will render a∣gayne sayth y^• Lord? How can any man say that these men can with charitie keepe these iudgementes of death? Who is it that offendeth God, and desireth of God iust iudge∣ment for his offence? He desireth nor iudgement, but mer∣cy. If he desire mercy for him selfe, why desireth he venge∣ance for his brother offending? Howe therefore loueth he his brother as himselfe? Or how doest thou shewe mercy vnto thy brother (as thou art bound by the commaunde∣ment of Christ) which seekest the greatest vengeance vpon him that thou canst inferr vnto him? For death is the most terrible thing of all, and a more grieuous vengeance then death, can no man inferre. Wherefore, they which wil keep charitie, ought to obserue the commaundements of Christ touching mercy: and they* 3.140 which liue in the law of charitie ought to leaue the lawe of vengeance and iudgementes. Ought we to beleue, that Christ in his comming, by grace abrogated the most iust law whiche he himselfe gaue vnto the Children of Israell by Moses his seruaunt, and esta∣blished the lawes of the Gentiles being not so iust to be ob¦serued of his faythfull?* 3.141 Doth not Daniell expounding the dreame of Nabuchodonozer the king cōcerning the image whose head was of gold, the brest and armes of siluer, the belly & thies of brasse, the legges of iron, one part of y^e feete was of iron, and the other part of clay. Nabuchodonozer saw that a stone was cut out of a mountaine w^tout hands, and strake y^e Image in his feete of iron and of clay, & brake them to peeces. Then was the iron, the clay, the brasse, the siluer and gold broken altogether, and became like y^e chaffe of the sommer flower, which is caryed away by the winde and there was no place found for them: and the stone that smote the image became a great mountayne, and filled the whole earth.* 3.142 He applieth therfore 4. kingdomes vnto the 4. partes of the Image, namely: the kingdome of the Ba∣bilonians vnto the head of the gold: The kingdome of the Medes and Persians vnto the brest and armes of siluer: The kingdom of the Grecians vnto the belly and thighes or brasse: But the fourth kingdome whiche is of the Ro∣maynes, he applyeth vnto the feet and legges of iron. And Daniell addeth: In the dayes of their kingdomes, shall God rayse vp a kingdome which shall neuer be destroyed: And hys kingdome shall not be deliuered vnto an other, but it shal breake and destroy those kingdomes: and it shal stand for euer, according as thou sawest, that the stone was cut out of the mountayne without handes, and brake in peeces the clay and iron,* 3.143 brasse siluer and golde. Seeing therfore it is certain that this stone signifieth Christ whose kingdome is for euer: it is also a thing most assured, that he ought to raygne euery where, and to breake in peeces the other kingdoms of y^e world. Wherfore it terrestrial kinges and the terrestriall kingdom of the Iewes, and their laws and iudgementes haue ceased by Christ the king, calling the Iewes vnto the perfection of his gospel, namely, vnto Fayth and Charitie: It is not to be doubted, but that the kingdome of the Gentiles which is more imperfect & their lawes, ought to ceasse among the Gentiles, departing frō their Gentillitie vnto the perfection of the Gospell of Ie∣sus Christ. For there is no distinction betwene the Iewes and Gentiles being conuerted vnto the faith of Christ, but all of them abiding in that eternall kingdome ought to be vnder one lawe of Charitie and of vertue. Therefore they ought to haue mercy, and to leaue the iudgments of death, and the desire of vengeance. Wherfore they which do make lawes marke not the parable of Christ, saying: The king∣dome of heauen is like vnto a man whiche sowed good seede in hys field: but when men were on sleepe, the enemy came and sowed Tares in the midst of the wheate, & went his way. But when the herbe was growne and brought forth fruite, then appeareth the Tares. And the seruauntes came vnto the good man of the house and sayd vnto him, Lorde didst not thou sowe good seede in thy field? From whence then come these Tares? And he sayd vnto them: The enemy hath done this. And the seruauntes sayd vnto him: wilt thou that we goe and gather them vp? And he sayd no: least peraduenture gathering vp the Tares ye plucke vp the wheate by the rootes: Suffer them both to grow vntill the haruest, and in the time of the haruest, I will saye vnto the haruest men, gather first the Tares and binde them in the bundels that they may be burnt, but gather the wheate into my barne. Christ himselfe onely ex∣poundeth this parable in the selfe same chapter, saying: He whiche soweth the good seede is the sonne of man, but the field is the world, and the good seede, those are the children of the kingdome. But the Tares are the naughty children. And the enemy which soweth them is the Deuill, And the haruest is the end of the world and the haruest men are the Aungels. Euen as therfore the Tares are gathered and burnt with fire, so shall it be in the end of the world. The sonne of man shall send hys Aungels, and they shal gather out of his kingdome al offendoures, and those which com∣mit iniquitie, and shall put them into a furnace of fire, there shall be weeping and gnashing of teethe.

By whiche playne doctrine it is manifest,* 3.144 that Christ will haue mercy shewed vnto sinners, euen vnto the ende of the world, and will haue them to remayn mingled with the good: Least peraduenture when a man thinketh that he doth right well, to take away the tares, he taketh away y^e wheat. For how great a sinner soeuer a mā be, we know not whether his end shalbe good, and whether in the end he shall obtayne mercy of God: Neither are we certayn of the time, wherein God will by grace iudge him whom we abhorre as a sinner. And peraduenture suche a one shall more profit after his conuersion in y^e Church, then he who we think to be iust, as it came to passe in Paul. And if god iustifieth a man by grace (although at his ende) why da∣rest thou be so bold to be his iudge, and to condemne him? Yea, rather although a man seeme to be obstinate and har∣dened in his euill, so that he is not corrected by a secret cor∣rection (correct him before one alone) if he doe not receaue open correction being done before two or three witnesses, neyther passeth vpon a manifest correction when his sinne is made known vnto the Church: Christ doth not teach to punish such a one with the punishment of death. Yea ra∣ther he sayth, if he harken not vnto the churche: let him be vnto thee as an Ethnicke and Publicane. And Paule fol∣lowing this doctrin in the 1. Corin. 5. chapter saith:* 3.145 There goeth a common saying that there is fornication among you & such fornication as is not once named among y^e gen¦tiles that one shold haue hys fathers wife. And ye are puf∣ted vp, and haue not rather sorrowed, that he whiche hath done this deed, might be put from among you. For I veri∣ly as absent in body, but present in spirite, haue already de∣termined, as though I were present: that he whiche hath done this thing, whē ye are gathered together and my spi∣rit, in the name of our Lord Iesus Christ that such one by the power of our Lorde Iesus Christ, be deliuered vnto Satan for the destruction of the flesh, that the spirite may be saued in the day of the Lord Iesus. Paule teacheth not to kill this man (as some gather by this text) but to sepa∣rate him from the other faithfull, and so frō Christ, which is the head of the Church of the faithfull, and so is he deli∣uered vnto Sathan, which is separated from Christ: that the flesh may be killed, that is, that that carnall concupys∣cence, whereby he luxuriously lusted after y^e wife of his fa∣ther, may be destroyed in him, by such a separation, that y^e spirite may be saued, & not that his body should be killed. as some say, as it is most manifest in the selfe same chapi∣ter, where he sayth: I wrote vnto you in an Epile, that ye shoulde not keepe company with fornicatours, and I ment not of all the fornicators of this world, eyther of the couetous, or extorcioners or Idolaters, for then must yee nedes haue gone out of the world. But now I haue writ∣ten vnto you, that ye keepe not company together, if anye that is called a brother be a fonicatour, or couetous persō, or a worshipper of Images, eyther a cursed speaker, or dronkard, or an extorcioner: with him that is such, see that ye care not.

By whych it is manyfest, that Paule woulde haue the foresayd fornicatour separated from the fellowship of the faithful: that his carnall concupiscence might be mortify∣ed, for the health of the spirit, and not that the body should be killed. Wherefore, they do ill vnderstand Paule, which by this saying,* 3.146 do cōfirme y^e killing of mē. And forasmuch as heresie is one of y^e most greuous sinnes (for an heretike leadeth men in errours, wherby they are made to stray frō fayth, without which they cannot bee saued) it doth most great hurt in the Church.

Further as concerning such a wicked man. Paul thus speaketh, flye from the man y^t is an heretike after the first and second correction, knowing that such a one is subuer∣ted and sinneth, forasmuch as he is by his owne iudgemēt condemned. Behold Paule teacheth not to kill thys man, but with Christ to separate him frō the fellowship of the faythfull. But some say, that Peter in y^e primitiue Church slewe Ananias and Saphyra for their sinnes, wherefore they say it is lawful for them, to condemne wicked men to death. We wil declare in shewing the whole processe how falsly they speake in alleaging of Peter, for to iustify their errour.

In the 4. chap. of the Actes it is written, that as many as were possessours of landes or houses, they solde them & offred the prices of that whych they solde and layed it be∣fore

the feete of the Apostles:* 3.147 & it was deuided vnto euery one as he had neede thereof. But a certaine man Ananias with Saphira his wife solde a piece of land, and kept back a part of the price of the field, his wife being priuy vnto it, and bringing a certaine part therof, he laid it at the feete of the Apostles. But Peter saide vnto Ananias: Ananias, why hath Satan tempted thy hart that thou shouldest lye vnto the holy ghost, to keepe backe a part of y^e price of the land? Did it not whilest it remayned, remayne vnto thee: and being sold, was it not in thine own power? why hast thou conceiued this thing in thine hart? Thou hast not ly∣ed vnto mē, but vnto God. And whē Ananias heard these wordes, he fell downe and gaue vp the ghost, & great feare came on all them that heard these things. And the young mē rose vp and tooke him vp, and caried him out and bu∣ried him. And it came to passe about the space of iij. houres after, that his wyfe came in being ignorant of that whych was done. And Peter sayd vnto her, Tel me womā, sold ye the land for so much? And she sayd, yea for so much. But Peter saye vnto her, why haue ye agreed together to tēpt the spirit of the Lord? Behold, the feete of them which bu∣ried thy husbande are at the doore, and shall cary thee out, And straight way she fel downe before his feete, and gaue vp the ghost,* 3.148 and the yong men entring in, found her dead and they caried her out, and buried her by her husbād. And great feare came on all the church, & all those which heard these thinges. It is meruaile y^t any man that is wise, wyll say that by this processe Peter slue Ananias or hys wife. For it was not his act but y^e act of God, who made a wed∣ding to his sonne, & sent his seruant to cal them, that were bidden vnto the wedding, and they would not come. The king then sent forth his seruantes, to the outcorners of the hie wayes, to gather all that they could find, both good and euill. And so they did. And the maryage was full furnished with gestes. Then came in also the king to view and see them sitting. Among whom he perceaued there one sitting hauing not a wedding garment, and sayth vnto him, frend how camest thou hither? And he being dumme, had not a worde to speake. Then said the king to the seruitures, take and binde him hand and foote, and cast him into the out∣ward darcknes, there shall be weeping and gnashinge of teeth. Many there be called, but few chosen. &c.

* 3.149It is manifest, that this wedding garment is charitie, without which, because Ananias entred into the maryage of Christ,* 3.150 he was geuen to death, that by one many might be informed to learne & vnderstand: that they which haue fayth & not charitie, although they appeare to men to haue yet it can not be priuy to the spirite of God, that they doe fayne. Such there is no doubt, but they shalbe excluded frō the mariage of christ, as we see this here exemplified in the death of Ananias & his wife by the hand of God, & not by the hand of Peter. And how should Peter thē haue iudged Ananias (albeit he had iudged him) worthy of death by the rigour of the old law? For why, by the law he had not bene guilty of death, for that part, which they fraudulently & dis∣semblingly did reserue to themselues. Yea and if they had stolne as much from an other man, which was greater nei¦ther ye•• for hys lie committed, he had not therfore by y^e law of iustice bene found gilty of death. Wherefore if he did not condēne hym by y^e law of iustice, it appeared that he codē∣ned him by the law of grace and mercy, whiche he learned of Christ. And so consequently it followeth much more ap∣parent, that Peter could not put him to death:* 3.151 Further∣more to say that Peter put him to death by the meere mo∣tion of his own will, and not by authoritie of the old law, nor by the new, it were derogatory and slaunderous to the good fame and name of Peter. But if Peter did kill hym, why then doth the Byshop of Rome which pretendeth to be successor of Peter, excuse himselfe and his priestes from the iudgement of death agaynst heretiques and other offē∣ders, although, they themselues be consēting to such iudge¦ments done by lay men? For that which was done of Pe∣ter without offence, may reasonably excuse him and his fe∣low Priestes from the spot of crime. Actes. 5. It is many∣fest that there was another which did more greeuously of∣fend thē Ananias, and that Peter rebuked him with more sharpe words: but yet he commanded him not so to he put to death. For Simon Magus also remayning at Sama∣ria, after that he beleued and was baptised, he ioyned him∣selfe with Phillip: And when he sawe that the holye spirite was geuen by y^e Apostles (laying theyr handes vpon mē) he offred thē mony, saying geue vnto me this power, that vpon whome soeuer I shall lay my hand, he shall receaue the holy Ghost.* 3.152 To whom Peter answered: Destroyed be thou and thy money together: And for that thou supposest the gifte of GOD to be bought with money, thou shalt haue neyther part nor fellowshippe in this doctrine. Thy hart is not pure before god, therefore repēt thee of thy wi••∣kednesse, and pray vnto God that this wicked thought of thy hart may be forgeuen thee: for I perceiue thou art euē in the bitter gall of wickednes and bande of iniquitie. Be∣holde here the greuous offence of Symon Peters hard & sharp rebuking of him, and yet therupon he was not put to death. Whereby it appeareth that the death of Anamas aforesaid, proceeded of God and not of Peter. Of all these things it is to be gathered seing the iudgements of death are not grounded vpon the expresse and playn scriptures, but onely vnder the shadow of the olde law: that they are not to be obserued of Christians because they are cōtrarye to charity. Ergo y^e bishop of Rome approuing such iudge∣ments, alloweth those that are contrary to the law & do∣ctrine of Christ, as before is sayd of warres, where hee ap∣proueth & iustifieth that which is cōtrary to charity. The order of Priesthood, albeit it doth iustifie the iudgemēts to death of the laity, whereby offenders are condēned to die, yet are they themselues forbidden to put in execution the same iudgementes. The priestes of the old law being vn∣perfect, whē Pylate said vnto thē concerning Christ (whō they had accused worthy death) take him vnto you and ac∣cording to your law iudge him, answered: that it was not lawful for them to put to death any man.

Wherby it appeareth that our priests being much more perfect,* 3.153 may not lawfully geue iudgemēt of death against any offenders: yet notwithstanding, they claime vnto thē the power iudicial vpon offēders: Because say they, it be∣longeth vnto them to know the offences by the auricular confession of the offenders, and to iudge vpō the same be∣ing knowne, aud to ioyne diuers penances vnto y^e parties offending, according to the quantitie of their offences cō∣mitted, to that y^e sinner may make satisfactiō say they vnto God for the offences which he neuer committed. And to cōfirme vnto thē this iudicial power, they alleage y^e scrip∣tures in many places, wrasting it to serue their purpose.

First they saye that the Bishop of Rome (who is the chief priest and iudge among them) hath ful power & au∣thority to remit sinnes. Wherupon they say, that he is able fully & wholy to absolue a man a poena & culpa, so that if a man at the time of his death had this remission:* 3.154 he should straigtwaies flie vnto heauen without any paine of Pur∣gatory. The other Bishops (as they say) haue not so great authoritie. The priests constituted vnder euery Byshop, haue power, say they, to absolue the sinnes of thē that are confessed, but not al kind of sinnes: because there are some grieuous sinnes reserued to the absolutions of the By∣shops, and some againe to the absolution onely of y^e chiefe and high Byshop. They say also that it behoueth the offē∣ders, for the necessitie of their soule health, to call to remē∣brance their offences, and to manifest the same with al the circumstances therof, vnto the priest in auricular cōfessiō, supplying the place of God, after the maner of a Iudge: & afterwarde humbly to fulfill the penaunce enioyned vnto him by the priest for his sinnes, except the sayde penaunce so enioyned, or any part thereof be released by the superior power. All these things (say they) are manifestly determi∣ned, as wel in y^e decrees, as decretals. And although these things haue not expressely their foundation in the playne and manifest doctrine of Christ, nor any of y^e Apostles: yet the authors of the decrees and decretals concerning thys matter, haue groūded the same vpon diuers places of the scriptures, as in y^e proces of Christ in y^e Gospell of Saynt Mathew y^e xvj. chapter.* 3.155 Wherupon they ground y^t popes power iudicial, to surmount the powers of other priests, as where Christ sayd vnto his disciples: whō do men saye that I am? And they aunswered:* 3.156 some saye that thou art Iohn Baptist, some Elias, & some Ieremy, or one of the Prophets. To whom he sayde: but who saye you that I am? Symon Peter makinge aunswere, sayde: Thou art Christ, the sonne of the liuing God. And Iesus answered and said vnto him: Blessed art thou Symon the sonne of Ionas, for flesh & bloud hath not opened this vnto thee: but my father which is in heauen. And I say vnto thee: y^t thou art Peter, & vpon this rocke wil I buyld my church: and hel gates shal not preuaile against it. And I wil geue thee the keyes of the kingdome of heauen. And whatsoe∣uer thou shalt binde vpon earth, shal also be bound in hea∣uen: and whatsoeuer thou shalt lose vpon earth, shall bee loosed also in heauen.

Out of this text of Christ, diuers expositiōs haue draw∣en diuers errours. For when Christ sayd: And I say vnto thee, that thou art Peter, and vpon this rocke wil I build my Church: Some therupon affirme, that Christe meant he would builde his Church vpon Peter by authority of that text,* 3.157 as it is writtē in y^e first part of y^e decrees, Dist. 19. cap. Ita dominus noster. The exposition hereof, is ascribed

to Pope Leo, the errour wherof is manifestly known. For the Church of Christ is not builded vpon Peter, but vpon the rocke of Peters confession, for that he sayd: Thou art Christ the sonne of the liuing God, and for that Christ sayd singularly vnto Peter: I will geue vnto thee the keyes of the kingdome of heauen: and whatsoeuer thou shalt binde. &c. By this saying they affirme, that Christ gaue vnto Pe∣ter specially, as chiefe of the rest of the Apostles a larger power to binde and to lose, then he did vnto the rest of the apostles,* 3.158 or disciples. And because Peter answered for him self & al the Apostles, not only confessing the faith which he had chiefly aboue the rest, but also y^e faith whiche the rest of the Apostles had euen as himselfe, by the reuelation of the heauēly father: It appeareth that as the fayth of al the A∣postles was declared by the answere of one: so by this that Christ sayd vnto Peter: whatsoeuer thou shalt binde. &c. is geuen vnto the rest of the Apostles the same power & equallitie to binde & to lose,* 3.159 as vnto Peter. Whiche Christ declareth in the Gospell of S. Mathew the 18. chapter, in these words: Verely I say vnto you what thinges so euer you shall binde vpon earth, shalbe bound in heauē & what¦soeuer you shal lose vpon earth, shalbe also losed in heauē, And further he addeth: And agayne I say vnto you: that if two of you shall consent vpon earth, and request whatsoe∣uer it be: it shall be graunted vnto you of my father which is in heauen. For when two or three be gathered together in my name,* 3.160 I am there in the midst of them. And in Iohn the xx. chapter, he sayth generally vnto them: Receaue ye my spirit. Whose sins ye shall remit, shalbe remitted vnto them: and whose sinnes you shall retayne, shall be re∣tained.

* 3.161By this it appeareth, that the power to bynde and to loose is not specially graunted to Peter as chiefe and head of the rest: and that by him the rest had their power to bind and to loose, for that the head of the body of the Churche is one, which is Christ, and the head of Christ is God. Peter and the rest of the Apostles, are the good members of the body of Christ, receiuing power & vertue of Christ: wher∣by they do confirme and glew together the other mēbers (as well the strong & noble as the weake and vnable) to a perfect composition and seemelines of the body of Christ: that all honour from all partes and members may be geuē vnto Christ as head and chiefe,* 3.162 by whome as head, all the members are gouerned. And therfore Paule. 1. Corinthi∣ans chap. 3. When any man sayth, I hold of Paule, and an other sayth I hold of Apollo, are ye not carnall men? For what is Apollo? what is Paule? The minister of him in whom ye haue beleued, and he as God geueth vnto euery man. I haue planted, Apollo hath watered, but God hath geuen the increase. Therfore neither he that plāteth is any thing neither he y^t watereth,* 3.163 but God that geueth the in∣crease. And Paul to the Gal. chap. 2. God hath no respecte of persons. Those that seemed to be great and to do much, auay∣led or profited me nothing at all: But contrariwise, when they saw that the Gospell of the vncircumcision was committed vnto me, as the circumcision vnto Peter (for he that wrought with Peter in the Apostleship of the circumcision, wrought with me also amōg the Gentiles) and when they knew the grace which was geuen me Peter, Iames, and Iohn straightwayes ioyned themselues with me and Barnabas: wee among the Gentiles, and they in circumcisi∣on onely, might be mindefull of the poore, the which to do I was very carefull. Hereby it appeareth, that Paule had not his authori∣tie of Peter to conuert the Gentiles,* 3.164 to baptise them, and to re∣mit their sinnes, but of him which said vnto him Saule, Saule, why persecutest thou mee. It is hard for thee to kicke agaynst the pricke. Heare is Paule the head of the Church and not Peter: By which head they say, that al the members are sustayned and made liuely.

* 3.165The thyrd errour (which the authors of the canons cō∣ceiueth in the sayd text of Christ) which was sayd to Peter Unto thee will I geue the keyes &c. is this. They say that in this sentence which was sayd to Peter of the authoritie to binde and loose was ment: that as Christ gaue vnto Pe∣ter aboue all the rest of the Apostles a speciall, and as it I were an excellent power aboue all the Apostles: euen so say they, he gaue vnto the Bishops of Rome (whome they call Peters chiefe successors) the same speciall power and authoritie, exceeding the power of all other Byshoppes of the world.

The first part of this similitude and comparison, doth appeare manifestly by y^e premisses to be erroneous: wher∣in is playnly shewed, that the other Apostles, had equall power with Peter to binde and lose.* 3.166 Wherfore cōsequent∣ly it followeth, the 2. part of the similitude, grounded vpon the same text, to be also erroneous. But and if the first part of the sayd similitude were truth as it is not, yet the second part must needes be an errour, wherein is sayd that y^e Bi∣shops of Rome are Peters chiefest successors. For althogh there be but one Catholicke christian Church, of al y^e faith∣ful sort conuerted: yet the first part therof and first conuer∣ted was of the Iewes, the second of the Greeks, & the third part was of the Romaynes or Latines. Whereof, the first part was most perfectly conuerted vnto the fayth, for that they faithfully obserued the perfectiō of charitie,* 3.167 as appea∣reth in the Actes of the Apostses by the multitude of the be¦leuers. The were of one hart, and one soule neyther called they any thing that they possessed theyr owne, but all was common amongst them.* 3.168

Hereupon Paule to the Romaynes: Salutation to e∣uery beleuer,* 3.169 first to y^e Iew, & to the Greeks after y^e Iewes The Greekes were the second, and after the Iewes, best conuerted, and after them the Romaynes, taking their in∣formation of the Greekes as appeareth by the Chronicles although in deed some Romaynes were conuerted vnto y^e fayth, by Peter and Paule. And as Christ sayd thrise vnto Peter, feed my sheepe, so Peter ruled these three Churches as witnesseth the Chronicles. But first he reformed the Church of the Iewes in Ierusalem and Iudea,* 3.170 as appea∣reth by the testimony of the Actes of y^e Apostles: For Acts 1. It is manifest how Peter stonding vp amongst his bre∣thren spake vnto them concerning the election of an Apo∣stle in the place of Iudas the traytor, alledging places vn∣to thē out of the scripture, that an other should take vppon him his Apostleship.* 3.171 And so by lot was Mathias constitu¦ted in the 12. place of Iudas, acts. 2. After y^t the holy Ghost was come vpon the Apostles, and that they spake with the tongues of al men, the heares were astonied at the miracle And some mocked them saying, these men are full of newe wine: But Peter stood vp & spake vnto thē, saying, that it was fulfilled in thē that was prophecied by Ioell the pro∣phet, and he preached Christ vnto the people, whome they of ignoraunce had put to death. To them was Sauioure promised by the testimony of the Prophets. And whē they heard the wordes of Peter, they were pricked at the heart, saying vnto him and the rest of the Apostles: What shal we then do? And Peter sayd vnto them, repent: and let euerye one of you be baptised in the name of Iesus Christ for the remission of your sinnes, and ye shall receaue y^e holy ghost. And there were ioined vnto them the same day about three M. soules.* 3.172 And Actes 3.4.5. it appeareth, that Peter aboue the rest did those thinges which belonged to the ministery of the Apostleship,* 3.173 as well in preaching as in answering. Wherupon some Chronicles say, that Peter gouerned the church of the Iewes at Ierusalem 4. yeares, before he go∣uerned Antioche. And by the testimony of Paule to y^e Gal. as before is sayd: The Gospell of the vncircumsion is cō∣mitted to Paule euen as the circumcision to Peter. And he that wrought with Peter in the Apostleship of circumcisiō wrought with Paule amongst the Gentils. Wherby it ap∣reth that the Churche of the Iewes was commtted to the gouernment of Peter And in the proces of the Actes of the A∣postles it appeareth, that Peter beleeued that the fayth of Christ was not to be preached vnto those Gentiles, which alwayes liued in vncleannes of Idolatry. But whē Peter was at Ioppe, Cornelius a Gētile sent vnto him, that he wold come & shew him the way of life: But Peter (a little before of the comming of the messengers of Cornelius) being in his chāber, after he had prayed, fel in a trance and saw heauen open, and a certayne vessel descending euen as a great sheete, letten downe by foure corners from heauen to earth. In the which were all maner of foure footed beastes, serpentes of the earth, and foules of the ayre. And a voyce spake vnto hym saying, arise Peter, kill and eate, and Peter sayd, not so Lorde, because I haue neuer eaten any common or vncleane thing: This was done thrise. And Peter descended (not knowing what the vision did signifie) and found the messengers of Cornelius.

As concerning the authoritie iudicial of the clergie, ma∣ny things are written thereof in the Canons of decrees,* 3.174 greatly to be marueiled at, and farre from the truth of the Scripture. The authors of the Canons say, that Chryst gaue vnto the priests, power iudicial ouer sinners y^t con∣fessed their sinnes vnto them. And this they ground vpon the text of Christ:* 3.175 I will geue vnto thee the keyes of the kingdome of heauen, and what soeuer thou loosest &c. And these keyes of the kingdome of heauen they cal the know∣ledge to discerne, and the power to iudge, which they say onely belongeth to the priestes,* 3.176 except in case of necessitie, then they say a lay man may absolue a man frō sinne. And as touching absolution they say, there are three thinges to be required on the sinners part: first harty cōtritiō, wher∣by the sinners ought to bewaile their offēding of god tho∣rough sinnes: the second is, auricular confession, whereby the sinner ought to shew vnto the Priest his sinnes, & the circumstances of them: The third is satisfaction, thorough penaunce enioyned vnto hym by the Priest for his sinnes

cōmitted.* 3.177 And of his part that geueth absolution, there are two thinges (say they) to be required that is to say: know∣ledge to discern one sinne from an other, wherby he ought to make a difference of sinnes, & appoynt a conuenient pe∣naunce, according to the quantitie of the sinnes: The secōd is authoritie to iudge, wherby he ought to ioyne penaunce to the offender. And further they say, that he y^t is confessed, ought with al humilitie to submit himself to this authori∣tie, and wholy and voluntarily to doe those penaunces which are commaunded him by the priest, except the sayde penaunce be released by a superiour power: for all priestes (as they say) haue not equall authoritie to absolue sinnes. The chiefe priest whome they call Peters successour hath power fully and wholy to absolue. But the inferior priests haue power, some more some lesse. The more as they are neare him in dignitie: The lesse as they are farther from the degree of his dignitie.* 3.178 All this is declared by proces in the decrees, butnot by the expresse doctrine of Christ or any of his Apostles. For although Christ absolued men from their sinnes, I do not find that he did it after the maner of a iudge, but of a sauior. For Christ sayth, God sent not his sonne into the world to iudge sinners, but that the worlde should be saued by him. Iohn chap. 3. Wherupon he spake vnto him whom he healed of the palsie: Beholde thou art made whole,* 3.179 go thy wayes and sinne no more. And to the woman taken in adultery Christ sayd, woman where be thy accusers, hath no man condemned thee? who sayd: No man Lord. To whom then Iesus thus said: No more wil I condemne thee, go, and now sinne no more.

* 3.180By which words and deedes of Christ and many other places of the scripture, it appereth he was not as a Judge at his first cōming to punish sinners according to the quā∣titie of their offences: but y^t day shal come hereafter, where in he shall iudge all men according to their workes, as in Mat. 25.* 3.181 where he sayth: When the sonne of man shal come in his maiesty, and all his aungels with him: then shall he sit vpon the seat of his maiesty, and all nations shal be ga∣thered together before him, and he shall seperate them one from an other, as a shepheard seperateth the sheepe from y^e Goates. &c. Neither shall he iudge alone, but his Saintes also with him. For he sayth, you that haue followed me in this generation,* 3.182 when the sonne of man shall sit in the seat of his maiestie, shal sit also vpon 12. seats, and iudge the 12. tribes of Israell. If then sith Christ came not as a Iudge, why doe the Priestes say that they supplye the roome of Christ on earth, to iudge sinners according to the quantitie of theyr offences? And yet not onely this, but it is more to be maruailed at, how the Byshop of Rome dareth to take vpon him to be a Iudge before the day of iudgement, and to preuent the time, iudging some to be saintes in heauen, & to be honoured of men, and some agayn to be tormented in hel eternally w^t the deuils. Would God these men wold wey the saying of S. Paule. Corin. 4. Iudge ye not before the time,* 3.183 vntill the comming of the Lorde, who shall make light the darcke and secret places, and disclose the secretes of hartes, and then euery one shall haue his prayse. Let the Byshop of Rome take heede, lest that in Ezechiell be spo∣ken by him: because thy hart is eleuate, and laydst vnto thy selfe I am God, I haue sitten in the seat of God, in the hart of the sea, when thou art but man and not God. It is ma∣nifest, that the remission of sinnes principallye belongeth to God, who through grace washeth awaye our sinnes. For it is sayd, the lamb of God taketh away the sinnes of the world.* 3.184 And vnto Christians it belongeth as the Mini∣sters of God. For in the 20. of Iohn Christ sayth: Receaue vnto you y^e holy Ghost, whose sinnes you shall remit, they are remitted vnto them: and whose sinnes you shal retain they are reteined. Seing therfore, that all Christians that are baptised in the name of the Father, and of the sonne, & of the holy Ghost, receaue the holy ghost: it appeareth, that they haue power geuē vnto them of Christ, to remit sinnes ministerially. Hath not euery Christian authoritie to bap∣tise•• and in the baptisme all the sinnes of the baptised are remitted? Ergo, they that doe baptise, do remit sinnes. And thus ministerially all suche haue power to remitte sinnes.* 3.185 Therfore, to say that one man hath more authoritie to re∣mit sinnes then al other Christians haue, is to much to ex∣tol him & to place him euen in Gods seat. I pray you how are the sinnes remitted him that is baptised of the Prieste (yea although he were of the pope himselfe baptised) more then if he were baptised of an other Christian? Surely I thinke no more. For seing that before Baptisme he remay∣neth a sinner and of the kingdome of the deuill by sinne, af∣ter baptisme he entreth into y^e kingdome of heauen: It ap∣peareth, that he y^t doeth baptise,* 3.186 openeth the gate of y^e king∣dome of heauen to him that is baptised: the whiche he can∣not do, w^tout the keyes of the kingdome of heauen. Ther∣fore euery one that both baptise: hath the keyes of the king¦dome of heauen, as well the in••eriour Priest as the Pope But these keyes are not the knowledge to discerne, & po∣wer to iudge, because these doe nothing anayle in baptisme Ergo, there are other keyes of the kingdome of heauen thē these:* 3.187 Wherfore it seemeth, that the authors of the Canons erred in mistaking the keyes, wherupon they ground the authoritie iudiciall of the Clergy.

Now a little errour in the beginning graunted, grow¦eth to great incōuenience in y^e end. Wherfore in my iudge∣ment it seemeth, that the keyes of the kingdome of heauen are sayth and hope. For by fayth in Iesus Christ, and hope in him for the remission of sinnes,* 3.188 we enter y^e kingdome of heauē. This faith is a spiritual water, springing from Ie∣sus Christ the fountayne of wisedome, wherein the soule of the sinner is washed from sinne. With this water were the faithfull Patriarches baptised before the lawe, and the faythfull people of the Hebrewes, and the faythful Christi∣ans after the law. Wherfore I greatly maruell of that say∣ing in the decrees, which is ascribed vnto Augustine: that litle children that are not baptised, shal be tormented with eternall fire, although they were born of faithfull parents that wished them with all their hartes to haue bene bap∣tised: as though the sacrament of Baptisme in water were simply necessary to saluation, when neuerthelesse many Christians are saued without this kinde of Baptisme, as Martirs. If that kinde of Sacrament be not necessary, to one of elder yeres, how thē is it necessary to an infant born of the faythfull? Are not all baptised with the holy Ghost and with fire? But yet not with materiall fire, no more is the lotion of water corporally necessary to washe awaye sinnes, but onely spirituall water, that is to say, the water of fayth. Are not the quicke baptised for them that are dead, as witnsseth Paule. 2. Corin. 15.* 3.189 If the dead arise not at all why are the liuing then baptised for them? If the liuing be baptised for the dead? Why then is not the infant saued by the baptisme of his parentes: seeing the infant it selfe is impotent at the time of death, and not able to require bap∣tisme? Christ sayth, he that beleueth and is baptised, shalbe saued.* 3.190 He sayth not, he that is not baptised: but he that be∣leueth not shall be damned. Wherefore in the 12. chap. of Iohn, Christ sayth, I am the resurrection and lyfe, he that beleeueth in me, yea although he were dead, shall lyne. The faith therfore is necessary which the infāt hath in his faithfull parents, although he be not washed with corpo∣rall water. How then is the infant damned and tormēted with eternall fire? Were not they that were before the com∣ming of Christ, and dead before his death by a thousande yeres saued also by his death and passion? All y^t beleued in him, were baptised in his bloud, and so were saued and re∣demed from sinne and the bondage of the deuill, and made partakers of the kingdome of heauen. How then in y^e time of grace, shall the infāt be damned that is borne of faythfull parents, that do not despise, but rather desire to haue theyr children baptised? I dare not consent to so hard a sentēce of the decrees: but rather beleue, that he is saued by vertue of the passion of Christ in fayth of his faythfull parentes, and the hope which they haue in Christ. Which fayth and hope are the keies of the heauenly kingdome. God were not iust and mercifull, if he would condemne a man that beleueth not in him, except he shewed vnto him the fayth which hee ought to beleeue. And therefore Christ sayth: If I had not come and spokē vnto them, sinne could not haue bene layd vnto theyr charge, but nowe they haue no excuse of sinne. Therfore seing the fayth of Christ is not manifest vnto the infāt departing before baptisme,* 3.191 neither hath he denyed it: how thē shal he be damned for the same? But if God spea∣keth inwardly by way of illumination of the intelligēce of the infant, as he speaketh vnto Aungels: who then know∣eth (saue God alone) whether the infant receiueth or not re¦ceiueth the fayth of Christ?

What is he therfore that so rashly dare take vpō him to iudge the infants begottē of faythfull parents, dying with out baptisme, to be tormēted with eternal fire? Now let vs cōsider the 3. thinges which y^e canons of decrees affirme to be requisite for the remission of y^e sinnes of those that sinne after baptisme: that is to say, contrition of hart, auricular confession, and satisfaction of the deed through penance en∣ioyned by the priest for the sinnes cōmitted. I cannot finde in any place in the Gospel, where Christ commaūded that this kind of confession should be done vnto y^t priest:* 3.192 nor I cannot find that Christ assigned any penance vnto sinners for theyr sinnes, but that he willed thē to sinne no more. If a sinner confesse that he hath offended God through sinne, & soroweth hartely for his offēces, minding no more here∣after to sinne: then is he truely repentaunt for his sinne, & then is he conuerted vnto the Lord. If he shall then hūbly

and with good hope crane mercy at God & remission of his sinnes: what is he that can let God to absolue that sinner from his sinne? And as God absolueth a sinner from hys sinne, so hath Christ absolued many, although they confes∣sed not theyr sinnes vnto the priests, and although they re∣ceiued not due penance for their sinnes. And if Christ could after y^t maner once absolue sinners: how is he become now not able to absolue? Except some man wil say, that he is a∣boue Christ, and that his power is minished by y^e ordinan∣ces of his own lawes? How were sinners absolued of god in the time of the Apostles, and alwayes heretofore, vnto y^• time that these Canons were made? I speake not these thinges as though confession to priestes were wicked, but that it is not of necessity requisite vnto saluation. I beleeue verily that the confession of sinnes vnto good priestes, and likewise to other faythful Christiās, is good, as witnesseth S. Iames the Apostle:* 3.193 Cōfesse ye your selues one to ano∣ther, & pray ye one for another, that ye may be saued: for the continuall prayer of the iust auayleth much. Helias was a man that suffered many things like vnto you, and he praid that it should not rayne vpon the earth, & it rayned not in 3. yeares & 6. monethes. And agayne he prayed, and it ray∣ned from heauen, and the earth yelded forth her fruit. This kinde of confession is good, profitable and expedient: for if God peraduenture heareth not a mans own prayer, he is helped with the intercession of others: Yet neuerthelesse y^e prayers of the priests seemeth to much to be extolled in the decrees, where it treateth of penitēce, and that saying is a∣scribed vnto Pope Leo. Cap. multiplex misericordia Dei. &c. And it followeth:* 3.194 So is it ordeyned by the prouidence of Gods diuine wil, that y^e mercy of God cannot be obteined but by the praier of y^e priests. &c. The praier of a good priest doth much auayle a sinner confessing his faults vnto him. The counsel of a discreet priest is very profitable for a sin∣ner, to geue the sinner counsell to beware herafter to sinne, and to instruct him how he shal punish his body by fasting by watching, and such like actes of repentance, that heraf∣ter he may be better preserued from sinne.

After this maner I esteme confessiō to priests very ex∣pedient and profitable to a sinner. But to cōfesse sinnes vn∣to the priest as vnto a iudge, & to receiue of him corporall penāce for a satisfaction vnto God for his sinnes commit∣ted, I see not how this can be founded vpō the truth of the scripture. For before the comming of Christ, no man was sufficient or able to make satisfactiō vnto God for his sins, although he suffred neuer so much penance for his sinnes. And therefore it was needefull, that he that was without sinne should be punished for sinnes,* 3.195 as witnesseth Isayas. chap. 53. where he sayth: he took our griefes vpon him, and our sorrowes he bare. And again: He was woūded for our iniquities, and vexed for our wickednes. And agayn: The Lord put vpon him our iniquity. And agayne: for the wic∣kednes of my people haue I strikē him. It therfore, Christ through his passion hath made satisfaction for our sinnes, whereas we our selues were vnable to do it, then through him haue we grace & remission of sinnes. How can we say now, that we are sufficient to make satisfaction vnto God by any penance enioyned vnto vs by mans authority? se∣ing that our sinnes are more greuous after Baptisme: thē they were before the comming of Christ. Therefore, as in Baptisme the payne of Christ in his passion was a full sa∣tisfaction for our sinnes: euen so after Baptisme if we con∣fesse that we haue offended, & be harty sorry for our sinnes, and minde not to sinne agayne ofterwardes.

* 3.196Hereupon Iohn writeth in his first epistle. ca. 1. If we say we haue no sinne, we deceiue our selues, & the truth is not in vs. If we confesse our sinnes, God is faythfull and iust, he will remit them, and clense vs from all our iniqui∣ties. If we say we haue not sinned, we make him a lyar, and his word is not vs. My welbeloued children, this I write vnto you that ye sinne not: but if any man sinne, we haue an aduocate with the father Iesus Christ the righ∣teous, and he is the propitiation for our sinnes, and not for our sinnes onely, but for y^e sinnes of y^e whole world. Ther∣fore,* 3.197 we ought to confesse our selues chiefly vnto God euen frō the hart, for that he chieflye doth remit sinnes, without whose absolution litle auaileth the absolutiō of man. This kinde of confession is profitable and good. The authors of the Canons say, that although auricular confession made vnto the Priest, be not expresly taught by Christ, yet, say they,* 3.198 it is taught in that saying, which Christ said vnto them diseased of the leprosy, whom he cōmaūded: Go your wayes, & shewe yourselues vnto the Priestes, because as they say, the law of clensing lepers, which was geuen by Moyses, signified the confession of sinnes vnto the Priest. And wheras Christ commaūded the lepers to shew them∣selues vnto the Priestes, they say that Christ ment, that those y^t were vncleane with the leper of sinne, should shew theyr sinnes vnto the Priestes by auricular confession.* 3.199 I maruell much at the authors of the Canons, for euen from the beginning of their decres vnto the end, they grounde theyr sayings vpō the old law, which was the law of sinne and death, and not (as witnesseth Paule) vpon the words of Christ, which are spirite & life. Christ sayth, the word••s which I speake vnto you, are y^e spirit and life. They groū•• theyr sayings in the shadow of the law, and not in the light of Christ. For euery euill doer hateth the light, & comm••th not into it, that his deeds be not reproued: but he that doth the truth, commeth into the light, that his workes may be openly sene,* 3.200 because they are done in God. Joh. 3.

Now let vs passe to the words that Christ spake to the leper. Lord if thou wilt, thou canst make me clean. And Ie∣sus stretching forth his hand, touched him, saying: I will, be thou cleane: and straight wayes he was cleansed of hys leper. And Iesus sayd vnto him: See thou tell no man, but go and shew thy selfe to the Priest, and offer the gyft that Moyses cōmaunded for a witnesse of these thinges.* 3.201 This Gospell witnesseth playnely that y^e diseased of lepers were clensed onely by Christ, and not by the Priests, neither did Christ commaund the leper to shew himselfe vnto the prie∣stes,* 3.202 for any helpe of cleansing that he should receiue of the Priestes: but to fulfill the law of Moyses, in offering a sa∣crifice for his clensing, & for a testimony vnto the Priestes, who alwayes of enuy accused Christ as a transgressour of the law. For if Christ after he had clensed the leper, had li∣censed him to communicate with others that were cleane, before he had shewed himselfe clensed vnto the Priests, thē might the Priestes haue accused Christ, as a transgressour of the law: Because it was a precept of the law, that the le∣per after he was cleansed, shoulde shewe himselfe vnto the Priestes. And they had signes in the booke of law, whereby they might iudge whether he were truely clēsed or no. And if he were clensed, then would the Priestes offer a gift for his clensing.* 3.203 And if he were not cleansed, then would they segregate him, frō the company of others that were cleane. Seing euery figure, ought to be assimuled vnto the thyng that is figured: I pray you then, what agreement is there betwene the clensing of lepers by the law, & the confession of sinnes? By that law the Priest knew better whether he were leprouse then he himselfe that had the leper. In cōfes∣sion the priest knew not the sinnes of him that was confes∣sed, but by his owne confession. In that law the Priest did not clēse the leprouse: How now therfore ought the priests to clense sinners from their sinne, & that without thē they cannot be clensed? In this law y^e Priest had certein signes, by the which he could certaynly know, whether a mā were clensed frō his leper or not. In confession, the Priest is not certaine of the clensing of sinnes, because he is ignoraunt of his contrition: He knoweth not also whether he will not sinne any more, without the which contrition and graun∣ting to sinne no more, God hath not absolued any sinner. And if God hath not absolued a man, without doubt then is he not made cleane. And how then is confession figured vnder that law? Doubtlesse so it seemeth to me (vnder the correction of them that can iudge better in the matter) that this law beareth rather a figure of excommunication, & re∣conciliation of him, that hath bene obstinate in his sinne, & is reconciled agayne. For so it appeareth by the processe of the Gospell, that when as the sinner doth not amend for the priuate correction of his brother, nor for the correction of two or three, neither yet for the publick correction of the whole Church: Then is he to be counted as an Ethnike, & a Publicane & as a certayn Leper to be auoyded out of the company of all men. Which sinner notwithstanding, if hee shall yet repent, is then to be reconciled, because he is then clensed from his obstinacy.

But he which pretendeth himselfe to be the chiefe vicar of Christ,* 3.204 and the high Priest, sayth: that he hath power to absolue A poena & culpa: Which I doe not finde how it is founded in the scripture, but that of his owne authority, he enioyneth to sinners, penance for their sinnes. And graūt y^t frō their sinnes he may well absolue them, yet frō the payn (which they call a poena) he doth not simply absolue,* 3.205 as in his indulgences he promiseth. But if he were in charitye, and had such power, as he pretēdeth, he would suffer none to lie in Purgatory for sinne, forsomuch as that payn doth farre exceed all other payne which here we suffer. What mā is there being in charity, but if he see his brother to be tor∣mēted in this world, if he may, he will helpe him, and deli∣uer him? Much more ought the Pope thē, to deliuer out of paynes of Purgatorye, indifferently as well rich as poore. And if he sel to the rich his indulgēces, double wife, yea tri∣ple wise he seduceth them. First in promising to deliuer thē out of the payne from whēce he doth not, neither is able to

deliuer thē:* 3.206 And so maketh thē falsly to beleue that, which they ought not to beleue. Secōdly, he deceiueth thē of their mony, which he taketh for his indulgence. Thirdly, he se∣duceth them in this, that he promising to deliuer them frō payne, doth induce thē into greuous punishment in deed, for y^e heresy of simony, which both of thē do cōmit, & there∣fore are worthy both of great payne to fall vpon thē: for so we read, that Iesus cast out buiers and sellers out of hys temple.* 3.207 Also Peter sayd vnto Symon y^e first author of this heresy. Thy mony, sayd he, with thee be destroyed, for that thou hast thought, the gift of God to be possessed for mony. Moreouer, whereas Christ sayth, frely you haue receiued, frely geue, and whereas contrary the Pope doth sell that thing, which he hath taken: what doubt is there, but that he doth greuously deserue to be punished, both he that sel∣leth, & he that buyeth, for the crime of simonye, which they commit. Ouer and besides, by many reasons and authori∣ties of the Scripture it may be proued, that he doth not ab∣solue a man, contrite for his sinne, although he doe absolue him from the guilt.

But this marueileth me, that he in his indulgēces pro∣miseth to absolue men from all maner of deadly sinnes:* 3.208 & yet cannot absolue a man from debt: forasmuch as the debt which we owe to god, is of much more greater importāce, then is the debt of our brother. Wherfore, if he be able to re¦mitte the debt due to God, much more it should seme, that he is able to forgeue the debt of our brother.

An other thing there is, that I maruell at: for that the pope sheweth himselfe more strait in absoluing a priest for not saying, or negligently saying his mattens: thē for trās∣gressing the commaundemēt of God: considering that the transgression of the cōmaundement of God, is much more greuous then the breach of mans commaundement.

For these and many other errours concurring, and in this matter of the Popes absolutiōs, blessed be God, & ho∣nor be vnto him for the remission of our sinnes And let vs firmely beleue and know, that he doth and wil absolue vs from our sinnes, if we be sory frō the bottome of our harts that we haue offended him hauing a good purpose and will to offend him no more. And let vs be bolde to resorte vnto good and discreet Priests, who with wholesome dis∣cretion and sound counsell can instruct vs, how to auoad the corruption of sinne hereafter. And which, because they are better then we, may pray to God for vs: whereby we may both obtayne more sooner the remission of our sinnes past,* 3.209 and also may learne better how to auoyd the daunger of sinne to come. Ex Registro Latino Episc. Hereford.

* 3.210¶ And thus much concerning the iudgement and doctrine of this Walter, for Christian patience, charity and mercy, which as they be true and infallible notes and markes of true Christianity, so the sayde Walter Brute making comparison herein betweene Christ and the Pope, goeth about purposely to declare and mani∣fest, whereby all men may see, what contrariety there is betweene the rule of Christes teaching, and the proceedinges of the Pope: betweene the examples and life of the one, and the examples of the other. Of which two as one is altogether geuen to peace: so is the other on the contrary side as much disposed to wars, murder, and bloudshed, as is easy to be sene, who so looking not vpon the outward shewes and pretensed wordes of these Romishe Popes, but aduising and considering the inward practises, and secret works of them, shall easely espye, vnder their visour of peace what discord and debate they work. Who bearing outwardly the meek hornes of the Lambe mentioned in the Apocalippes, within doe beare the bowels of a Wolfe, full of crueltye, murder, and bloud∣shed which if any doe thinke to be spoken of me contumeliously, would God that man could proue as well the same to be spoken of me not truely. But trueth it is, I speake it sincerely, without af∣fection of blinde partiality, according to the trueth of historyes both olde and new. Thus vnder in Dei nomine. Amen, how vn∣mercifully doeth the Pope condemne his brother: And while he pretendeth not to be lawfull for him to kill any man, what thou∣sandes hath he killed of men? And likewise in this sentence, pretē∣ding, in visceribus Iesu Christi, as though he woulde be a media∣tour to the magistrate for the party: yet in deed will he be sure to excommunicate the Magistrate, if he execute not the sentence ge∣uen. Who be true heretiques, the Lord when he commeth shall iudge: but geue them ••o be heretiques, whom he condemneth for heretiques. Yet what bowels of mercy is here, where is nothing, but burning, faggoting, drowning prisoning, chayning, famishing racking, hanging, tormenting, threatning, reuiling, cursing and oppressing, and no instructing, nor yet indifferent hearing of thē, what they can say.* 3.211 The like cruelty also may in theyr warres ap∣peare, if we consider how Pope Vrbane 5. beside the racking and murdering of 7. or 8. Cardinals, set vp Henry Spencer Bishoppe of Norwich to fight agaynst the French Pope. Innocentius 4. was in warre himselfe agaynst the Apulians. Likewise Alexander. 4. his sucessour stirred vp the sonne of king Henry 3. to fight agaynst the sonne of Fredericke. 2. Emperour, for Apulia. Boniface 8. moued Albertus (which stood to be Emperour) to driue Philip the frēch King out of his Realm Gregorius. 9 excited Ludouike the French king 3. sundry times, to mortall warre agaynst the Earle Raimun∣dus and City of of Tholouse, and Auinion, where Lewes the sayd Frence king dyed. Honorius 3. by strength of warre many wayes resisted Fredericke 2. and sent out 35. Gallyes agaynst the coastes of the Emperours dominions. The same Pope also besieged Fer∣raria, to passe ouer the warre at Ticinum, with many other bat∣tayles and conflictes of Popes, agaynst the Romanes, Venetians, and diuers other nations. Innocentius 3. set vp Philip the French king to warre agaynst king Iohn. What stirre Pope Gregorye the 7. otherwise named Hildebrand, kept agaynst the Emperour Henricus 4. it is not vnknowne. And who is able to recite all the warres, battayles, and fieldes fought by the stirring vp of the Pope? These with many other like examples considered, did cause this Walter Brute to write in this matter so as he did, making yet thereof no vniuersall proposition: but that Christian Magistrates, in case of necessity, might make resistaunce, in defence of pub∣lique right. Now he procedeth further to other matter of the Sa∣crament.

Touching the matter (sayth he) of the Sacrament of the body and bloud of our Lord Iesus Christ,* 3.212 diuers men haue diuers opinions, as the learned do know As concer∣ning my iudgemēt vpon the same, I firmely beleue what∣soeuer the lord Christ Iesus taught implicitely or expresly to his Disciples and faythfull people to be beleued: for he is (as I beleue and know) the true bread of God, whiche descended from heauen, and geueth life to the world. Of which bread whosoeuer eateth, shall liue for euer, as it is in the 6. of S. Iohn declared. Before the comming of christ in the flesh, although men did liue in body, yet in spirit they did not liue, because all men were then vnder sinne, whose soules therby were dead: from the which death, no man by law, nor with the law was iustified: for by the workes of the law shall no flesh be iustified. Galat. 2. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest:* 3.213 for the iust man shall liue by his fayth, the law is not of fayth: but whosoeuer hath y^e wor∣kes therof, shal liue in them. And agayn in y^e same chap. If the law had bene geuen, which might haue iustified, then our righteousnesse had come by the law. But the scripture hath concluded all vnder sinne, that the promise might be sure by the fayth of Iesu Christ to all beleuers. Moreouer, before that fayth came, they were kept and concluded all vnder the law, vntill the comming of that fayth whiche was to be reuealed. For the law was our schoolemaister in Christ Iesu, that we should be iustified by fayth. Also the sayd Paul Rom. 5. sayth:* 3.214 that the law entred in the meane time, whereby that sinne might more abound. Where then sinne hath more abounded there hath also grace supera∣boūded, that like as sinne hath raigned vnto death: so that grace might raigne also by righteousnes vnto eternal life, through Iesus Christ our Lord. Whereby it is manifest, that by the fayth which we haue in Christ, beleuing him to be the true sonne of God, which came downe from heauen to redeme vs from sinne: we are iustified from sinne, and so do liue by him, which is the true breade and meat of the soule. And the bread which Christ gaue, is his flesh geuen for the life of the world.* 3.215 Iohn. 6. For he being God, came downe from heauen, and being true carnall man, did suf∣fer in the flesh for our sinnes, which in his diuinity he could not suffer.* 3.216 Wherefore like as we beleue by our fayth that he is true God: so must we also beleue, that he is a true man. And then do we eate the bread of heauen, and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption, then do we drinke his bloud.

And thus, except we eate the flesh of the sonne of man, and shall drinke his bloud: we haue not eternall life in vs. Because the flesh of Christ verily is meate,* 3.217 and hys bloud is drinke in deed: and whosoeuer eateth the flesh of Christ and drinketh his bloud, abideth in Christ & Christ in him. Ioh. ca. 6. And as in this world y^t soules of y^e faythfull liue, and are refreshed spiritually with this heauenly bread, and with the flesh and bloud of christ: So in the world to come, the same shall liue eternally in heauen, refreshed with the deity of Iesus Christ, as touching the most principall part therof, that is to wit, intellectū: For as much as this bread of heauē, in that it is God, hath in it selfe all delectable plea∣sātnes. And as touching the intelligible powers of y^e same (as well exteriour as interior) they are refreshed with the flesh (that is to say) with the humanitye of Iesus Christ: which is, as a queene standing on the right hand of God, decked w^t a golden robe of diuers coulours: for this queen of heauen alone by the word of God, is exalted aboue the

company of all the angels: that by her, all our corporal po∣wer intellectiue, may fully be refreshed as is our spirituall intelligence, with the beholding of y^e deity of Iesus Christ, and euen as the Aungels, shall we be fully satisfied. And in the memory of this double refectiō, present in this world and in the world to come: hath Christ geuen vnto vs (for eternal blessednes) the Sacrament of his body and bloud, in the substaunce of breade and wine, as it appeareth in Mathew.* 3.218 chapter. 26. As the disciples sat at supper, Iesus tooke bread and blessed it, brake it, & gaue it vnto his disci∣ples, and sayd: Take, eate, this is my bodye. And he tooke the cup, and thanked, and gaue it them, saying: Drinke ye all of this, this is my bloud of the new Testament, which shall be shed for many,* 3.219 for y^e remission of sinnes. And Luke in his Gospell chap. 22. or this matter thus writeth. And after he had taken the bread, he gaue thankes, he brake it, and gaue it vnto them, saying: Thys is my body whyche shall be geuen for you: doe you this in my remembraunce. In like maner he tooke the cup after supper, saying: Thys is the cup of the new testament in my bloud, which shall be shed for you. That Christ said, this is my body, in shewing to them the bread, I firmely beleue & know that it is true: That Christ (for so much as he is God) is the very trueth it selfe:* 3.220 and by consequence, all that he sayth is true. And I beleue that the very same was his body, in such wise as he willed it to be his body: for in y^t he is almighty, he hath done what so euer pleased him. And as in Cane of Galile, he chaunged the water into wine, really, so that after the transubstantiation it was wine and not water: so when he sayd,* 3.221 This is my body: If he would haue had the breade really to be transubstātiated into his very body, so that af∣ter this chaunging it should haue bene his naturall body, & not bread as it was before: I know, that it must needes haue beene so. But I finde not in the Scripture, that hys will was to haue any such reall transubstantiation or mu∣tation.

And as the Lord God omnipotent in his perfectiō es∣sential being the sonne of God, doth exceed the most purest creature, and yet when it pleased him, he took vpō him our nature, remaining really God as he was before, & was re∣ally made man: so y^t after this assumpting of our substaūce he was really very God & very man: Euē so if he would, when he sayd: This is my body: He could make this to be his body really, the bread still really remayning as it was before. For lesse is y^e difference of the essence, betwene bread and the body of a man, then betwene the deity & humani∣ty: because that of the bread, is naturally made the body of a man. Of the bread is made bloud: of the bloud, naturall seede: and of naturall seede, the naturall substaunce of man is ingendred. But in that that God became man: This is an action supernatural. Wherefore he that could make one man to be very God and very mā: could if he would make one thing to be really very bread, & his very body. But I do not finde it expresly in the Scripture, that he would any such Identitye or coniunction to be made. And as Christ sayd,* 3.222 I am very bread, not chaunging his essence or being, into the essence or substaunce of bread: but was the sayde Christ, which he was before really, and yet bread by a si∣militude or figuratiue speech: So if he would, it might be, y^t when he sayd: This is my body: That this should really haue bene the bread as it was before,* 3.223 and Sacramentally or memorially to be his body. And this seemeth vnto me, most nearest to agree to the meaning of Christ, forasmuch as he said: do this in the remembraunce of me. Then for as much as in the supper it is manifest, that Christ gaue vnto his Disciples the bread of his body which he brake, to that intent to eat with theyr mouthes: in which bread, he gaue himselfe also vnto them as one in whō they should beleue (as to be the food of the soule) and by that fayth they should beleue him to be theyr sauior which tooke his body, where∣in also he would it to be manifest, that he woulde redeeme them from death: So was the bread eaten with the Disci∣ples mouthes, that he being the true breade of the soule, might be in spirite receiued and eaten spiritually, by theyr fayth, which beleued in him.

The bread which in the disciples mouthes was chew∣ed, from the mouth passed to the stomacke: For as Christ saith:* 3.224 whatsoeuer cōmeth to the mouth, goeth into the bel∣ly, & from thence into the priuy. Mathew. chap. 15. But that true and very bread of the soule, was eaten of the spirite of the Disciples, and by fayth entred theyr minds, and abode in their intralles through loue. And so the bread broken, semeth vnto me to be really y^e meat of the body, & the bread which it was before: but Sacramentally to be the body of Christ, as Paule. 1. Cor. 10. The breade which we breake, is it not the participation of the body of the Lord? So, the bread which we breake, is the participation of the Lordes body.* 3.225 And it is manifest, that the heauēly bread is not bro∣ken neither yet is subiect to such breaking: Therfore, Paul calleth the materiall bread, which is broken, the body of Christ which the faythfull are partakers of. The breade therfore chaungeth not his essence,* 3.226 but is bread really, and is the body of Christ sacramentally. Euen as Christ is the very vine, abiding really and figuratiuely the vine: So, the temple of Ierusalem was really the materiall temple: & figuratiuely it was the body of Christ: Because he sayde, destroy you this temple, and in three dayes I will repayre the same agayne. And this spake he of the temple of his bo∣dy, whereas others vnderstood it to be the materiall tem∣ple, as appeared by theyr answere: For sayd they 47. yeres hath this temple bene in building, and wilt thou build it vp in three dayes?

Euen so, may the consecrated bread be really bread as it was before, and yet figuratiuely the body of Christ. And if therfore, Christ would this bread to be only sacramental∣ly his body and would not haue the same bread really to be transubstantiated into his body, & so ordeined his Priestes to make this Sacrament as a memoriall of his passion:* 3.227 Thē do the Priestes greuously offend, which besech Christ in their holy Masse, that the bread which lyeth vpon the aultar may be made really the body of Christ, if he woulde not haue the same to be but a Sacrament of his body. And then both be they greatly deceiued themselues, and also do greatly deceiue others. But whether the bread be really transubstantiated into the body of Christ, or is onely y^e bo∣dy of Christ sacramentally: No doubt, but that the people are maruellously deceiued.* 3.228 For the people beleue that they see the body of Christ, nay rather Christ himselfe betwene the handes of the Priestes (for so is the common othe they sweare.) By him whō I saw this day betwene the priestes hands. And the people beleue that they eat not the body of Christ but at Easter, or els when they lie vpon theyr death bed, and receiue with their bodely mouth the Sacrament of the body of Christ. But the body of Christ (admitte the bread be transubstantiated really into the body) is in the Sacrament, indiuisibiliter, that is, not able to be deuided, and so immensurabiliter, that is, not able to be measured: Er∣go, inuisibiliter, that is, not able to be sene. To beleue ther∣fore that he may be sene corporally in the Sacrament, is er∣roneous. And forasmuch as the body of Christ, is the souls food and not the food of the body in this world, for that who¦soeuer beleueth, doth eat spiritually, and really, at any time when he so beleueth: It is manifest, that they doe greatlye erre which beleue that they eat not the body of Christ, but when they eat with theyr teeth the Sacrament of the body of Christ.

And although it should be to the great honor of priests that the bread really were chaūged into the body of christ,* 3.229 by the vertue of the Sacramentall words pronounced: yet if Christ would not haue it to be so, then they desiring to do this contrary to the will of Christ, and informing the peo∣ple, that is to be done, so contrary to the will of Christ: are in great peril, most daūgerously seducing both themselues and the people. And then, although that hereby they get a litle worldly and transitory honour for a short time: It is to be feared, least perpetual shame finally shall follow and insue vpon the same.* 3.230 For Christ sayth, euery one that exal∣teth himselfe, shall be brought low. Let them therfore take heed, least they extolling themselues for this Sacrament, aboue the company of Angels which neuer sinned, for the errour which they be in, for euermore be placed with the sinnefull angels vnder the earth.

Let euery man therfore think lowly of himself in what state or degree soeuer he be, neither let him presume to doe that which he is not able to do: Neither desire to haue that thing done, which God would not haue done.

I greatlye maruell at those which were the makers of the Canons,* 3.231 how variably & contrary one to another they write of this Sacrament of the body of Christ. In the last part of the decrees where this matter is touched: not only in the text, but also in the proces of the matter, diuers do di¦uersly write, and one contrary to another. For in the chap∣ter that thus beginneth Prima inquit haeresis, it is thus writ∣ten: You shall not eate this bodye which you see, nor shall drinke this bloud which they shall shed, which shall crucify me: I will commend vnto you a certayne Sacrament spi∣ritually vnderstood y^t quickneth you, for the flesh profiteth you nothing at all. And in the end of the same chapter, it is thus written: Till the world shall haue an end, the Lords place is in heauen: yet notwithstanding, the verity of the Lord is here abiding with vs.* 3.232 For the body wherwith he rose, ought to be in one place, but his verity is in euerye place diffused & spread abroad. And in y^e chapter folowing which thus beginneth, Omnia quaecun{que} voluit. &c. it is

written:* 3.233 Although the figure of the bread & wine seeme to be nothing: yet notwithstanding they must after y^• wordes of consecration be beleued, to be none other thing then the very flesh of Christ and his bloud. Whereupon, the veritye himself said vnto his Disciples:* 3.234 This is sayth he, my flesh, which is geuen for the life of the world: and to speake yet more maruellously, this is none other flesh, thē that which was borne of the virgin Mary, & suffered vpon the crosse, and rose out of the sepulchre.

See how far this chapter differeth from the first. And in the chapter which beginneth Ego Berengarius.* 3.235 &c. This is the confession which Berengarius, himselfe cōfessed tou∣ching this Sacrament, and his confession is of the church allowed. I confesse (sayth Berengarius) that the bread and wine which is layd vpon the aultar after the consecration, is not onely a Sacrament: but also that it is the very body & bloud of our Lord Iesus Christ: And the same not one∣ly sensually to be a Sacrament, but also verely to be hand∣led with the Priestes hands and to be broken, and chewed with the teeth of faythfull men. This confession doubtlesse is hereticall:* 3.236 for why if the body of Christ be in the Sacra∣ment, as of the Church it is so determined: it is there then Multiplicatiuè, and so indiuisibiliter, wherfore not sensualiter. And if it be there indiuisibiliter, that is, in such sort as it can∣not be deuided or separated, then can it not be touched, felt, broken nor with the teeth of men chewed.

The writers of this time and age do affirme: that if by the negligence of the Priest, the Sacrament be so negligēt∣ly left, that a Mouse or any other beast or vermine eate the same: then they say, that the Sacrament returneth agayne into the nature and substaūce of bread. Wherby, they must nedes confesse, that a miracle is as wel wrought by y^e neg∣ligence of the Priest, as first there was made by the conse∣cration of the Priest in making the Sacrament. For either by the eating of the Mouse, the body of Christ is transub∣stantiated into the nature of bread, which is a transubstan∣tiatiō supernaturall: Or els of nothing by creation is this bread produced. And therfore, either of these operations is miraculous & to be maruelled at. Now cōsidering the dis∣agreing opinions of the Doctors, and for the absurdities which follow, I beleue with Paule, that the bread which we break, is the participation of the body of Christ: and as Christ sayth, that the bread is made the body of Christ for a memorial and remembraunce of him. And in such sort as Christ willed the same to be his body, in the same maner & sort do I beleue it to be his body.

But whether women may make the body of Christ, & minister vnto the people:* 3.237 or whether that Priests be deui∣ded frō the lay people, for their knowledge, preeminence, & sanctity of life, or els by externall signes onely: Also whe∣ther the signe of consure and other externall signes of holi∣nes in Priestes, be signes of Antichrist and his charecters, or els introduced & taught by our Lord Iesus Christ: con∣sequently it remayneth next to speake of vnto the faythfull sort (according to the proces of the holy Scripture) first of the three kindes of the Priestes. I remember that I haue read, the first of them to be Aaronicall, legall, & temporall: The second to be eternall and regall according to the order of Melchisedech:* 3.238 The third to be a Christian. The first of these ceased at the comming of Christ: for that as S. Paule to the Hebrues sayth. The Priesthood of Aaron was trās∣lated to the Priesthood of the order of Melchisedech. The legall sort of Priestes of Aaron, were separate from the rest of the people, by kinred, office, and inheritance. By kinred, for that the children of Aaron onely were Priestes.* 3.239 By of∣fice, for that it onely pertayned to them to offer sacrifice, for the sinnes of the people, and to instruct the people in y^e pre∣cepts and ceremonies of the law. By inheritaunce, because the Lord was their portiō of inheritaūce: neither had they any other inheritaunce amongest theyr brethren, but those thinges which were offered vnto the Lord, as the first fruits, parts of the sacrifices, and vowes, except places for their mansion houses for them and theirs, as appeareth by the processe of Moyses law. The Priesthood of Christ, did much differre from this Priesthood, as Paule doth witnes to the Hebrues chapter. 1.8.9.10.

* 3.240First, in kinred, because that our Lord & Sauiour Ie∣sus Christ, came of the stocke and tribe of Iuda: of whiche tribe none had to do with the aultar and in which tribe no∣thing at all was spoken of the Priestes of Moses.

The second, for that other were made Priestes with∣out their othe taken but he by an othe, by him which sayd: The Lord swore, and it shall not repent him: Thou art a Priest for euer according to the order of Melchisedech.

Thirdly, by durability, for that many of thē were made Priests but during the terme of their liues: but he for that he remaineth for euer, hath an eternall Priesthood. Wher∣fore he is able to saue vs for euer hauing by himself accesse vnto God, which euer liueth to make intercession for vs.

The law made also such men Priestes as had infirmi∣ties, but Sermo (that is, the word which according to the law is the eternall sonne and perfect) by an othe.

The Priesthood of Christ also did differ frō the Priest∣hood of Aaron and the law,* 3.241 in the matter of the sacrifice: & in the place of sacrificing. In the matter of the sacrifice: be∣cause they did vse in theyr sacrifices straunge bodyes of the matter of their sacrifices, and did shed straūge bloud for the expiation of sinnes: But he, offering himself vnto God his father for vs, shed his owne bloud, for the remission of our sinnes.* 3.242 In the place of sacrificing: because that they did of∣fer theyr sacrifice in the tabernacle or temple: But Christ suffering death without the gates of the City, offered him∣selfe vpon the aultar of the crosse to God his father, & there shed his precious bloud. In his supping chamber also hee blessed the bread and cōsecrated the same for his body, & the wine which was in y^e cup, he also cōsecrated for his bloud: deliuering the same to his Apostles to be done, for a com∣memoration and remembraunce of his incarnation & pas∣sion. Neither did Iesus enter into the sāctuary made with mans hands, which be examples & figures of true things: but entred into heauē it selfe, that he might appeare before the maiesty of God for vs. Neither doth he offer himself of∣tētimes, as the chief priest in the sanctuary did euery yeare with straunge bloud (for then should he often times haue suffered from the beginning) but now once for all, in y^e lat∣ter end of the world, to destroy sinne by his peace offering, hath he entred. And euen as it is decreed, that mā once shal dye and then commeth the iudgement: so Christ hath bene once offered to take away the sinnes of many. The second time he shall appeare without sinne to them that looke for him, to their saluation. For the lawe hauing a shadowe of good thinges to come, can neuer by the Image it selfe of thinges (which euery yeare without ceasing they offer by such sacrifices) make those perfect that come therunto, for otherwise that offering should haue ceased:* 3.243 Because that such worshippers being once cleansed from theyr sinnes, should haue no more conscience of sinne. But in these, com∣memoratiō is made euery yere of sinne: for it is impossible that by the bloud of Goates and Calues, sinnes should be purged and taken away. Therfore comming into y^e world he sayd: Sacrifice and oblation thou wouldst not haue, but a body hast thou geuen me, peace offeringes for sinne haue not pleased thee: Then sayd I, behold I come. In the vo∣lume of the booke it is written of me, that I should doe thy will O God: Saying as aboue, because thou wouldest haue no sacrifices, nor burnt offeringes for sinne, neyther doest thou take pleasure in those things that are offered ac∣cording to y^e law. Then sayd I, behold I come, that I may doe thy will O God. He taketh away the first, to stablishe that which followeth. In which will, we are sanctified by the oblation of the body of Iesus Christ, once for all. And euery priest is ready dayly ministring, and oftentimes affe∣ring like sacrifices, which can neuer take away sinnes. But this Iesus offering one sacrifice for sinne, sitteth for e∣uermore on the right hand of God, expecting the time tyll his enemies be made his footstoole. For by his owne one∣ly oblation, hath he consummated for euermore those that are sanctified.

All these places haue I recited which Paule writeth, for the better vnderstanding and declaration of those thin∣ges I meane to speak.* 3.244 By all which it appeareth manifest∣ly, how the Priesthood of Christ, differeth from the legall priesthood of Aaron: and by the same also appeareth, how the same differeth from all other priesthood Christian, that immitateth Christ. For the properties of the priesthood of Christ aboue recited, are founde in no other Priest, but in Christ alone. Of the third priesthood, that is, the Christian priesthood: Christ by expresse wordes speaketh but litle, to make any difference betwene the priests and the rest of the people, neither yet doth vse this name of Sacerdos or praes∣biter in y^e Gospell. But some he calleth disciples, some apo∣stels, whom he sent to baptise & to preach, & in his name to do miracles. He calleth them y^e salt of the earth, in which y^e name of wisedome is ment: and he calleth them the light of the world, by which, good liuing is signified. For he sayth, So let your light so shine before mē, that they may see your good workes, and glorify your father which is in heauen. And Paule speaking of the Priestes to Timothe,* 3.245 and Ti∣tus, seemeth not to mee to make any diuersity betwixt the Priestes and the other people, but in that he woulde haue them to surmount other in knowledge and perfection of life. But the fourth priesthood, is the Romaine priesthood, brought in by the Church of Rome: which Churche ma∣keth a distinction betwene the clergy and the lay people: &

after that the clergy is deuided into sundry degrees, as ap∣peareth in the decretals.

This distinction of the clergy from the laitye, with the consure of clerkes, began in the time of * Anacletus, as it doth appeare in the Chronicles. The degrees of the clergy were afterward inuedted & distincted by their offices, and there was no ascentiō to the degree of the priesthood, but by inferior orders and degrees. But in the primitiue churche it was not so: for immediately after tht conuersion of some of thē to the fayth & baptisme receiued: they were priests & bishops made, as appeareth by Ananias, whom Marcus made of a taylor or shomaker, to be a bishop. And of many others it was in like case done, according to the traditions of the church of Rome. Priests are ordeined to offer sacrifi∣ces, to make supplication and prayers, and to blesse & san∣ctify. The oblation of the priesthood,* 3.246 onely to Priestes (as they say) is congruent: whose duties are, vpon the aultar to offer for the sinnes of the people the Lords body, which is cōsecrated of bread. Of which saying I haue great mar∣uell, considering S. Paule his wordes to the Hebrues be∣fore recited. If Christ offering for our sinnes one oblation for euermore, sitteth on the right hand of God, and wyth that one oblation hath cōsūmated for euermore, those that are sanctified?* 3.247 If Christ euermore sitteth on the right hand of God, to make intercession for vs, what neede he to leaue here any sacrifice for our sinnes, of the Priestes to be dayly offered? I do not finde in the scriptures of God nor of his Apostles, that the body of Christ ought to be made a sacri∣fice for sinne: but onely as a Sacrament and commemora∣tion of the sacrifice passed, whiche Christ offered vpon the aultar of the crosse for our sinnes. For it is an absurditye to say, that Christ is now euery day really offered as a sacri∣fice vpon the aultar by the Priestes: for then the Priestes should really crucify him vpō the aultar, which is a thing of no Christian to be beleeued. But euen as in his supper, his body & his bloud he deliuered to his Disciples, in me∣morial of his body that should be crucified on the morrow for our sinnes: So after his ascētion, did his Apostles vse the same (when they brake bread in euery house) for a Sa∣cramēt, and not for a sacrifice, of the body and bloud of our Lord Iesus Christ. And by this meanes were they put in remembraunce of the great loue of Christ, who so entirelye loued vs, that willinglye he suffered the death for vs, & for the remission of our sinnes. And thus did they offer thēsel∣ues to God by loue, being ready to suffer death for the con∣fession of his name, and for the sauing health of theyr bre∣thren fulfilling the new commaundement of Christ, which sayd vnto them: A new cōmaūdement do I geue vnto you that you loue one another, as I haue loued you. But whē loue began to waxe cold or rather to be frosen for cold, tho∣row the anguish & anxiety of persecution for the name of Christ:* 3.248 then Priests did vse the flesh and bloud of Christ, in ••••tad of a sacrifice. And because many of them feared death, some of them fled into solitarye places, not daring to geue themselues a sacrifice by death vnto God through the con∣fession of his name, & sauing health of theyr brethrē: Some other worshipped Idols fearing death, as did also y^e chiefe Bishop of Rome, and many other mo in diuers places of the world. And thus it came to passe, as that which was ordeined and instituted for a memoriall of the one & onely sacrifice, was altered (for want of loue) into the realitye of the sacrifice it selfe.

¶ After these thinges thus discussed, he inferreth consequent∣ly vpon the same, an other briefe tractation of women and laye men, whether in defect of the other, they may exercise the action of praier, and administration of Sacraments belonging to Priests: wherein he declareth the vse receiued in the Popes Churche, for women to Raptise, which, sayth he, cannot be without remission of sinnes, wherefore seeing that women haue power by the Pope to remit sinne, and to baptise, why may they not aswell be admit∣ted to minister the Lordes Supper, in like case of necessity? Wher∣in also he maketh relation of Pope Iohn. 8. a woman Pope, mo∣uing certayne Questions of her. All whiche for breuitye I pretermitte, proceeding to the ministration of prayer, and bles∣sing or sanctification, appropriate to the office of Priestes as fol∣loweth.

* 3.249Furthermore, as touching the fūction & office of pray∣ing and blessing, whereunto Priestes seme to be ordeined (to omitte here the question whether women may pray in Churches, in lacke of other meete persons) it remayneth now also to prosecute. Christ being desired of his Disciples to teach them to pray, gaue them the common prayer both to men and women, to the which prayer in my estimation, no other is to be compared. For in that first, the whole ho∣nor due vnto the deity is comprehended. Secondly, what∣soeuer is necessary for vs,* 3.250 both for the time present, or past, or for time to come, is there desired & praid for. He inform∣eth vs besides to pray secretly, and also briefly: secretly to enter into our close chāber, and there in secrecy he willeth vs to pray vnto his father. And sayth moreouer, when ye pray,* 3.251 vse not much babling, or many words as doth y^e hea∣then. For they thinke in their long and prolixe praying to be heard. Therfore be you not like to thē. By the which do∣ctrine he calleth vs away frō the errors of the healthē Gen∣tils: frō whom proceed these superstitious maner of actes (or rather of ignoraunces) as Necromancy, the art of diui∣natiō, & other spises of coniuratiō, not vnknown to them, that be learned: for these Necromansers beleue, one place to be of greater vertue then an other, there to be heard soo∣ner, then in an other. Like as Balaam being hyred to curse y^e people of God, by his arte of southsaying, or cherming, when he could not accomplish his purpose in one place, he remoued to an other, but he in y^e end, was deceiued of hys desire. For he intending first to curse them, was not able to accurse thē whom the Lord blessed, so that his curse coulde not hurt any of all y^t people. After like sort the Nicroman∣cers turne theyr face to the East, as to a place more apt for theyr prayers. Also y^e Necromāsers beleue, that the vertue of y^e words of the prayer, & the curiosity therof, causeth thē to bring to y^e effect, which they seek after, which is also an¦other poynt of infidelity, vsed much of Charmers, Sorce∣rers, Inchaūters,* 3.252 Southsayers & such like. Out of y^e same arte (I feare) proceedeth the practise of exorcising, wherby deuils & spirits be coniured to do that, wherunto they are inforced by the Exorcist. Also wherby other creatures like∣wise are exorcised or coniured, so that by the vertue of their exorcisme, they may haue theyr power and strength excee∣ding all naturall operation.

In the Church of Rome,* 3.253 many such exorcismes & con∣iurations be practised, & are called of them benedictions, or halowings. But here I aske of these Exorcisers, whether they beleue the thinges and creatures so exorcised and ha∣lowed, haue that operation and efficacy geuē them, which they pretēd?* 3.254 If they so beleue, euery child may see that they are farre beguiled. For holy water being of them exorcised or cōiured: hath no such power in it, neither cā haue which they in theyr exorcisme do cōmaund. For there they inioyn and commaund, that whersoeuer that water is sprinckled, all vexatiō or infestatiō of the vnclean spirit, should auoid, and that no pestilēt spirit there should abide. &c. But most playn it is, that no water, be it neuer so holy, can haue any such power so to do, as it is commaunded, to wit, to be an vniuersall remedy to expell all diseases.

This I woulde aske of these Exorcistes:* 3.255 whether in theyr commaunding, they do coniure or adiure the thinges conuired, to be of an higher vertue and operation, thē their own nature doth geue: Or els whether they in their pray∣ers desire of God,* 3.256 that he wil infude into them that vertue, which they require? If they in theyr commaunding doe so beleue, thē do they beleue that they haue that power in thē to the which the inferior power of the thing exorcised must obey, in receiuing that which is commaunded. And so do∣ing, are much more deceiued, forasmuch as they see them∣selues, that they which are so authorised to the office of exor¦cising, say to the deuill being coniured: Go, & he goeth not: And to an other come, and he cōmeth not, & many thinges els they commaūd the inferior spirite their subiect, to do, & he doth not. So in like case, when they pray to God to make the water to be of such vertue, that it may be to them health of mind and body, and that it may be able to expulse euery vncleane spirit,* 3.257 & to chase away all maner of distem∣perature and pestilence of the ayre (being an vnreasonable petition asked, & sore displeasing to God) it is to be feared least theyr benediction, their halowing & blessing is chaū∣ged into cursing, according to that saying that followeth. And now O you priests, I haue a message to say vnto you: If you will not heare and beare well away in your min∣des, to geue the glory vnto my name sayth the Lord God of hostes, I will send scarcety amongest you, and I wyll curse your blessings. What things and how many are bles∣sed, or halowed in the Churche, that in halowing thereof displease God, and are accursed? And therfore according to the saying of S. Iames,* 3.258 they aske & are not heard, because the aske not as they should, that they in theyr owne dsires may perish, Let a man beholde the blessing or halowing of their fire, water, incense, waxe, bread, wine, the church, the aultar the Churchyard, ashes, belies, copes, pallmes, oile, candles, salt, the hallowing of the ring, the bed, the staffe, & of many such like things:* 3.259 & I beleue that a man shall find out many errors of the hethē Magicians, Witches, south∣sayers and charmers. And notwithstanding the auncient and old Magicians in their bookes, commaund those that

be coniurers that they in any wise liue deuoutly (for other∣wise as they say the spirites will not obey their cōmaūde∣ments, and coniuratiōs) yet the Romane cōiurers do im∣pute it to the vertue of the holy wordes, because they be they, which worke, and not the holynes of the coniurers. How commeth it to passe that they say, the thinges conse∣crated of a cursed and vicious Iauell, should haue so great vertue in pronouncing (as they say) the holy and misticall words: as if they were pronoūced of a Priest neuer so holy. But I maruell that they say so,* 3.260 reading this saying in the Actes of the Apostles: because the charmers pronouncing the name of Iesus (that is aboue all names) would haue healed those that were possessed with deuils, and sayd. In the name of Iesus whom Paul preacheth, go ye out of the men. And the possessed with deuils aunswered, Iesus we know, and Paule we know, but what are ye: and they all to be beat the coniurers.

And now considering this and many such like things, I maruell wherfore the vicious Priests, do sell theyr prai∣ers and blessings dearer (as also theyr Masses & Trentals of Masses) then those that be deuout lay mē, and holy wo∣men: which with all theyr hart desire do flee from vices, & take hold of vertue. For as much as God in diuers places of the Scripture doth promise, that he will not heare sin∣ners & wicked persons: Neither should he seme to be iust, if he should sooner heare the praiers of his enemies, then of his faythfull frend. How I pray you shall a sinneful priest deliuer an other man from sinne by his prayers, or els frō the punishment of sinne: whē he is not able to deliuer him selfe by his prayer frō sinne? What then doth God so much accept in the Masse of a vicious Priest:* 3.261 that for his masse, his prayer or oblatiō, he might deliuer any man either frō sinne, or from the payne due for sinne? No, but for that that Christ hath once offered himselfe for our sinnes, & now sit∣teth on the right hand of God the father, alwayes shewing vnto him what and how great things he hath suffered for vs. And euery priest alwayes maketh mētion in his masse of this oblation: Neither do we this, that we might bring the same oblation into the remembraunce of God: because that he alwayes in his presence seeth the same.* 3.262 But that we should haue in remēbraunce this so great loue of God, that he would geue his own sonne to death for our sinnes, that he might clense & purify vs frō all our sinnes. What doth it please God, that the remembraunce of so great loue is made by a prest, which more loueth sinne then God? Or how can any prayer of such a priest please God, in what ho¦ly place soeuer he be, or what holy vestimēts soeuer he put on, or what holy prayers soeuer he maketh? And where as Christ and his Apostles do cōmaund the preaching of the word of God:* 3.263 the Priests be now more bound to celebrate the Masse, and more straitly bound to say the Canonicall houres: whereat I cannot but greatly maruell. For why, to obey the precepts of men, more then the cōmaūdements of God, is in effect to honor mā as God, and to bestow the sacrifice vpon man, which is due vnto God, and this is al∣so spirituall fornication. How therfore are Priests bound at the commaundement of man to leaue the preaching of y^e word of God, at whose cōmaundemēt they are not bound to leaue the celebration of the Masse, or singing of Ma∣tines? Therefore as it seemeth, Priestes ought not at the commaundement of any man to leaue the preaching of the word of God, vnto the which they are boūd both by diuine and Apostolicall preceptes. With whom agreeth the wri∣ting of Hierome vpon the Decretals,* 3.264 saying in this wise: Let none of the Bishops swell with the enuy of deuilishe temptation, let none be angry, if the Priestes do sometime exhort the people, if they preach in theyr Church. &c. for to him that forbiddeth me these thinges I will say, that he is vnwilling that Priestes should do those thinges, which be commaunded of God. What thing is there aboue Christ? or what may be preferred before his body and his bloud &c.

* 3.265Do Priestes therfore sinne or not, which bargayne for mony to pray for the soule of any dead man? It is well knowne that Iesus did whip those that were buyers and sellers out of the tēple, saying: My house shalbe called the house of prayer, but you haue made the same adenne of theenes. Truely he cast not out such Marchaunts frō out of the Church, but because of theyr sinnes. Wherupon Hie∣rome vpon this text sayth. Let the Priests be diligent and take good heede in this Churche,* 3.266 that they turne not the house of God into a den of theeues. He doubtles is a theef which seeketh gayne by Religion, & by a shew of holynes studieth to finde occasion of marchaundise. Hereupon, the holy Canons do make accursed, Symoniacal heresy, & doe commaund that those should be depriued of the priesthood, which for the passing or maruelous spiritual grace, do seek gayne or monye. Peter the Apostle sayde to Symon Ma∣gus, Let thy mony and thou go both to the deuill, whiche thinkest that the giftes of God may be bought for money. Therefore, the spirituall gyftes of God ought not to bee solde.

Uerely prayer is the spirituall gift of God, as is also y^e preaching of y^e word of God,* 3.267 or the saying on of handes, or the administration of other Sacramentes. Christ sending forth his Disciples to preach, sayd vnto them: Heale ye the sicke, cast out deuils, rayse the dead, freely haue ye receiued freely geue ye agayne. If the Priestes haue power by theyr prayers to deliuer soules being in Purgatory, from gree∣uous paynes: without doubt, he hath receiued that power freely from God. How therefore can he sell his act, vnlesse he resist the commaundementes of God, of whom he hath receiued that authoritye? This truly cannot be done with∣out sinne, which is agaynst the commaundement of God.

How playnly spake Christ to the Pharisies, & Priests saying, wo be vnto you Scribes & Pharisies hypocrites, because ye haue eaten the whole houses, of such as be wy∣dowes, by making long praiers, and therfore haue you re∣ceiued greater dānation. Wherin I pray you do our Pha∣risies and Priestes differ from them?* 3.268 Do not our Priestes deuour widowes houses and possessions, that by their lōg prayers they might deliuer the soules of their husbāds frō the greuous paynes of purgatory? How many Lordships I pray you, haue bene bestowed vpon the religious mē & womē to pray for the dead, that they by their prayer might deliuer those dead men from the payne (as they sayd) that they suffer in purgatory, greuously tormented and vexed? If theyr prayers and speaking of holy words, shall not be able to deliuer themselues frō payn,* 3.269 vnlesse they haue good works: How shall other men be deliuered from payne, by their praiers, which whilest they liued here, they gaue ouer themselues to sinne? Yea peraduētUre those Lordships or landes which they gaue vnto the priestes to pray for them, they themselues haue gotten by might from other faythful men, vniust, and violently. And the Canous doe say, that sinne is not forgeuē, till y^e thing taken away wrōgfully, be restored. How thē shal they be able (which do vniustly pos∣sesse such Lordshippes or landes) to deliuer them by theyr prayers from payne, which haue geuen to them these lord∣ships or landes, seing God from the beginning hath hated all extortion in his burnt sacrifices? Not euerye one that sayth vnto me Lord, Lord, shal enter into the kingdome of heauen: but he which doth the will of my father which is in heauē.* 3.270 And agayne, not the hearers of the law, but the do∣ers of the law shall be iustified.

If therefore the words of him that prayth, do not deli∣uer himselfe from sinne, nor frō the payne of sinne: how do they deliuer other men from sinne or frō the payne of sinne when no man prayth more earnestly for an other man thē for himselfe? Therfore many are deceiued in buying or sel∣ling of prayers, as in y^e buying of pardons that they might be deliuered from payne: whē as commonly they pay dea∣rer for the prayers of the proud & vicious prelates, thēfor the prayers of deuout women and deuout men of the laye people. But out of doubt, God doth not regard the person of him that prayth, neither the place in which he praith, nor his apparell, nor the curiousnes of his prayer, but y^e humi∣lity and godlye affection of him that prayeth.* 3.271 Did not the Pharisy and the Publican goe vp into the temple to pray? The Publicans prayer for his humility and godly affecti∣on is heard. But the Pharisies prayer for his pride & arro∣gancy is contempned. Cōsider that neither the person, nor the place, nor y^e state, nor the curiousnes of his prayer doth helpe the Pharisye: Because the Publicane not thinking himselfe worthy to lift vp his eies vnto heauen, for y^e mul∣titude of his sinnes, saying (O God be mercifull vnto me a sinner) is iustified dy his humility, and his praier is heart. But the Pharisy boasting in his righteousnes is despised, because God thrusteth downe the proud, and exalteth the humble and those that be meek. The rich glotton also, that was clothed with purple and silke, & fared euery day dain∣tely, prayd vnto Abraham, and is not heard, but is buryed in paynes and torments of hell fire. But Lazarus whiche lay begging at his gate (being full of sores) is placed in the bosome of Abraham. Behold y^t neither the riches of his ap∣parell, nor the deliciousnesse of his banquets, or the gorgi∣ousnes of his estate, neither the aboundance of his riches, doth helpe any thing to prefer the prayers or petitiōs of the rich glotten, nor yet diminishe his tormentes, because that mighty men in their mightines shal suffer torments migh¦tely. How dare any man by cōposition demaund or receiue any thing of an other man for his prayers?* 3.272 If he beleue y^t he can by his praier deliuer his brother frō greuous paine, he is boūd by charity to relieue his brother with his pray∣ers although he be not hired thereunto, but and if he will

not pray vnles he be hyred, thē hath he no loue at al. What therfore helpeth his prayer, which abideth not in charitie? Therfore let him first take compassion of himselfe by prai∣er, that he may come into charitie, and then he shalbee the better able to helpe others. If he beleeue not, or y^t he stan∣deth in doubt to be able to deliuer his brother by his prai∣er: wherfore doth he make with him an assured bargayn, & taketh his mony, and yet knoweth not whether he shall relieue him euer a whit the more or not, from his paine? I feare least the words of the Prophet are fulfilled, saying: From the least to the most al mē applye themselues to co∣uetousnes, and from the Prophet to the Priest all woorke deceitfully. For the poore priests excuse themselues, of such bargaining and selling of their praiers, saying: The yong cock learneth to crow of the olde cocke. For sayeth he, thou maist see that the Pope himselfe in stalling of Bishops & Abbots,* 3.273 taketh the first frutes: In y^e placing or bestowing of benefices, he alwaies taketh somwhat, & specially if the benefices be great. Also he selleth pardōs or bulles, and to speake more plaine, he taketh mony for them. Bishops in geuing orders, in hallowing churches & churchyards, do take mony: In ecclesiastical correction they take mony for the mitigation of penance: In the greuous offences of cō∣uict persons, mony is required, & caused to be payed, Ab∣bots, Monkes, & other religious men that haue possessiō, wil receiue no mā into their fraternitie, or make thē par∣takers of their spiritual suffrages, vnles he bestow some∣what vpon them, or promise them somewhat. Curates & vicars hauing sufficient liuings, by the tithes of their pa∣ryshioners, yet in dirges and yeares myndes, in hearing confessions, in weddinges & buryings, do require & haue money. The Fryers also of the fower orders of beggers, which think thēselues to be the most perfitest men of the Church, do take mony for their praiers, confessions, & bu∣ryings of the dead: and when they preach, they beleue that they shal haue eyther money or some other thyng worthy money. Wherfore then be the poore priests blamed? ought not they to bee held excused, although they take money for their praiers by cōpositiō? Truly (me thinketh) that this excuse by other mens sins, doth not excuse thē: forasmuch, as to heap one mischief vpon anothers head, is no sufficiēt discharge. I would to God that al the buyers & sellers of spiritual suffrages,* 3.274 would with the eyes of their harte be∣holde the ruine of the great Citie, and the fall of Babylon, and that which they shall saye after that fall. Doth not the Prophet say: And the merchaunts of the earth shall weepe and mourne for her, because no man shall buy anye more their mar∣chandise, that is, their marchandise of gold and siluer, and of pre∣cious stone and of pearle, and of silke and purple: And again he sayth. And the marchaunts which were made riche by her, shall stand alouse for feare of her tormentes, weeping, mourning, and saying, Alas, Alas, that Citie Babylon; that great Citie whych was woont to weare purple, whitesilke, crim sin, gold, pearle, and precious stone, because that in one hour al those ryches are come to nought: And agayne: And they cast dust vppon their heads and cryed out weping and mourning and saying, Alas, Alas, that great and mightie Citie Babilon, by whom al such as had shippes vpon the sea were made riche by her rewards: Because that in one houre she is become desolate.

This Babilon, this great Citie, is the Citie of Rome, as it appeareth by the processe of the Apostle.* 3.275 Because the aungel which shewed vnto Saint Iohn the destructiō of the mightie harlot sitting vpon many waters, with whō the kinges of the earth haue committed fornication, and al they which dwell vpon the earth are made dronke with y^e wyne of her whoredome, sayd vnto him: And the woman which thou sawest, is the great citie which hath dominion aboue kings &c. And in dede in y^e daies of Saint Iohn the whole world was subiect to the temporall Empire of the Citie of Rome, and afterwardes it was subiect to the spi∣ritual Empire or dominion of the same. But touching the temporal gouernment of the City of Rome,* 3.276 it is fallen al∣readye: and so that the other also, for the multitude of her spiritual fornicatiōs shal fall. The Emperours of this ci∣ty gaue themselues to Idolatry, and would haue that mē should honour them as Gods,* 3.277 & 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, y^e empire of the Romaines is likened to yron, which beateth toge∣ther, and hath the mastery of all mortals. And in the visiō 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:* 3.278 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.* 3.279 So long time endured the Empire of the Romaynes, that is to say, from the beginning of Iu∣lius Cesar, which was the first Emperor of y^e Romains, vnto the ende of Fridericus, whych was the last Empe∣rour 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 go∣uerning, for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church.

The feete of y^e image which Nabuchodonezor saw,* 3.280 dyd betoken the Empire of Rome, & part of them were of y∣ron, and part of clay & earth. The part that was of yron fell, and y^e power therof vanished away, because y^e 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 cōmyng out of the earth, which had two hornes, like to the hornes of a Lambe, and he spake like a Dragon, and he vanquy∣shed the first beast in his sight.

This beast as seemeth me, doth betoken the claye and earthē part of the feete of y^e image,* 3.281 because hee came out of y^e earth. For y^e 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 des∣cended, because that he which was God & author of eue∣ry 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 y^t he chalengeth to himselfe both y^e priestlye & kingly power, aboue al other here in earth. The Lambe that is Chryst which is a king for euer vpō y^e kingly seat of Dauid, & he is a Priest for euer after y^e order of Melchisedech: but hys kingdome is not of this world, but the kingdome of thys beast is of this world, because those y^t be vnder him, fyght for him. And as Iesus is Christ two maner of waies, be∣cause that Christus is as much to say as Vnctus.* 3.282 He verelye was annoynted king, & annointed priest: so this beast sai∣eth 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 y^e spiritual sword is in his right eye, by the testimony of Zachary. But hee speaketh subtilly like a Dragon,* 3.283 because that by the testy∣mony of Christ he shal deceiue many, as the Apoc. witnes∣seth. He did great wonders, that also he might make more fire to come from heauen into the earth in the sight of mē, that he might deceiue those that dwel vpon the earth, be∣cause of the wonders that are permitted hym to do in the sight of the beast, & hee ouercame the first beast which as∣cended out of the sea. For that beast challenged vnto him∣self authoritie of gouernment of y^t whole worlde. He hath put to death & tormented those that resist his commaunde∣ments, and would be honored as a God vpon the earth. The byshop of Rome sayth, that y^t whole world ought to be in subiectiō vnto him, those that be disobediēt vnto his commaundements, he putteth in prison, and to death if he can: If he cannot, he excommunicateth them, and com∣maundeth them to be cast into the deuils dūgeon. But hee that hath no power ouer y^• body, much lesse hath he power ouer y^e soule. And truely his excommunicatiō, nor the ex∣communication 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 y^t they vniusty ex∣communicate & curse, he turneth their cursings into bles∣sings. Also the bishop of Rome doth make me to worshyp him as God, because that y^e special sacrifice that God doth require of vs, is to be obedient vnto him in keping of hys commaundements.* 3.284 But now y^e Popes commaundemēts be commaunded to be kept, and be kept in very deede, but the commaundements of Christ are contemned and reiec∣ted. Thus sitteth the Byshop of Rome in the Temple of God, shewing himselfe as God, and extolleth himselfe a∣boue al that which is called God, or worshipped as God. But in his fall he shalbe reuealed, because that euery king¦dome deuided in it self, shalbe made desolate. He teaching a truthe, is the head of the Churche, but the Prophet tea∣ching a lye, is the tayle of the Dragon. Hee seducyng the worlde, shalbe acknowledged to be the veritie of the doc∣trine of Christ, but after he is knowne, he shalbee reiected and naught esteemed. He geueth to small and great, riche and poore, free and bonde, markes in their right hands, & in their foreheades: that no man shoulde buy or sell, but those that shall haue the marks of the name of the beast, or that looketh to haue of him some recompence, small, mean, or great, or els the number of his name, which number is 300. The Pope sayth that in y^e administration of euery sa∣crament, he doth imprint a certaine charecter or mark in∣to the soul of him that receiueth. In baptisme he saith that he doth imprint into the soule of hym that is baptised, a marke that cannot be wiped out, and so likewise in other sacraments.* 3.285 And I knowe that in a Sacrament are two things, that is, the sacramental signe, & spiritual grace re∣presented by the same signe: the sacramental signe is geuē to man of man, but the spirituall grace is geuen of Christ.

Wherefore, although a vicious or naughty Priest doth baptise any man, if he that is baptised or his parents (if he be a childe) do aske with faithful meaning baptisme, & do meane faithfully hereafter to obserue the wordes of bap∣tisme: is as well baptised, as if hee were baptised of neuer so vertuous a priest. So also the sinner which with al hys hart is sory for his sinnes, and doth aske faithfully mercye of God, is as wel absolued of a vicious priest, as of a ver∣tuous. Because the Lambe of god whych taketh away the sinnes of the word, wipeth away inwardly our sinnes by his grace, because that he is y^e bishop & pastor of our souls. All other priestes do outwardly worke absolution, which knowe not for a certaintye whether they haue absolued or not. So also is it in y^e other, because y^t the grace of y^e sacra∣ment is geuen of God, and the sacramental signe, of man. In geuing of orders, the chiefe bishop doth imprint y^e cor∣porall markes, but of the spiritual markes, I know none: vnlesse a man will say, that by receiuing the order he hath some beliefe that he may worke some thinges pertayniug to that order, the which before the receiuing of the order he could not. But this one thing is, that none in the churche ought to sell spiritual marchandise (of which thinges wee haue spoken before) vnles he haue the marke of the beast. My counsell is, let the buyer beware of those markes: be∣cause that after the fall of Babylon,* 3.286 if any man hath wor∣shipped the beast and her image, & hath reciued the marke vpon his forehead, & vpon his hand, he shall drinke of the wine of gods wrath, which is mixed with the wyne in the cup of his anger, and he shalbe tormented in fire & brym∣stone in the sight of the holy angels, and in the sight of the Lambe: and the smoke of their tormentes shall euer more ascend, although he looke for a recompence, small, mean, or great,* 3.287 of the beast, or els the nūber of his name. The beast doubtles doth recompence his friends, with his small re∣warde, that is, with great gifts and benefices corporall: with a meane reward, that is, with great spirituall gifts, in authority of blessing, losing, binding, praying, & exerci∣sing other spiritual workes: & with his greatest rewarde, which after that they be dead, maketh them to be honored in earth amōg the saints.* 3.288 The number of his name accor∣ding to y^e opinion of some men, is Dux Cleri, the captayne of the clergie, because by that name he is named, & maketh his name knowne,* 3.289 and that name is 666.

This is my opinion of the beast ascending out of the earth, and shall vntill suche time as I shalbee of the same beast better instructed. And although that this beast doth signifie the Romaine bishops: yet the other cruel beast as∣cending out of the sea, doth signifye the Romayne Empe∣rours. And although that the Dragon being a cruel beast, and the false Prophet geuing the marke, must be throwen into the lake of fire and brimstone to be tormēted for euer: I woulde haue no man to iudge, but I leaue such things altogether to the finall iudgement of Chryst to bee dete∣mined. But Martine the Popes confessour which maketh the Chronicle of the Emperours and Popes, recyteth many errours of the Popes,* 3.290 more horrible and abhomy∣nabl then of the Emperours. For he speaketh of the ido∣latrous Popes, hereticall, simoniacal, and Popes y^e were murderers,* 3.291 that vsed nigromancie, and wytchcraft, that were fornicatours, and defyled with al kinde of vice. But I haue partly declared how that the Popes lawe is con∣trary to Christes lawe, and howe that he sayeth, that he is the chiefe vicar of Christ in earth: and in his deedes is cō∣trary to Christ, and doth forsake both hys doctrine & lyfe. I can not see who els may be so well Antichrist, and a se∣ducer of the people. For there is not a greater pestilence, then a familiar enemy.

As concrning idols,* 3.292 and the worshipping of them, I think of them as Moses, Salomon, Isayas, Ieremy, and the rest of the Prophetes, which all spake agaynst the ma∣king of Images, as also y^e worshipping of Images. And faithful Dauid full of the spirit of God, sayth: Let all those be confounded y^t worship Images,* 3.293 and that reioyce in I∣dols: And againe he sayth: Let thē be made like vnto them y^t make them, & al such as put their trust in them. Where∣fore I pray god that this euil come not vpon me, which is the curse of God pronounced by Dauid the prophet. Nor I wil be by Gods grace, neither a maker, nor els a woor∣shipper of Images.

As cōcerning othes,* 3.294 I beleue and obey the doctrine of the almighty God, & my maister Iesus Christ, which tea∣cheth: that Christian men in affirmation of a truth, should passe the righteousnes of the Scribes and Pharises of the olde Testament, or els he excludeth thē from the kingdom of heauen. For he saith: Unles your righteousnes exceede the righteousnes of the Scribes and Pharises, ye cannot enter into y^e kingdome of heauē. And as concerning othes he sayth. It hath bene sayd to them of old time, thou shalt not forsweare thy selfe, but shalt performe vnto the Lorde those thinges which y^u vowest. But I saye vnto you thou shalt not sweare at all, neyther by the heauē nor yet by the earth. &c. But let your cōmunication be yea, yea, nay, nay, for whatsoeuer shalbe more then this, proceedeth of euill. Therefore, as the perfection of the auncient men of the old Testament was, not to forsweare themselues: so the per∣fection of Christian men is not to sweare at all, because they are so cōmaunded of Christ, whose commaundement must in no case be broke••: although that y^e Citie of Rome is contrarye to thys d••••ctryne of Chryst euen as in manye things she is found contray to her selfe.

As touching the taking away of temporal goods from those that are ecclesiastical persons offendyng habitualiter:* 3.295 by such as are temporall Lordes, I will not affirme anye thing to be lawful in this matter (as in other matters be∣fore) that is not agreable to charitie: And that for because it is a hard matter for a man to take another mans goods from him without breaking of charity, because peraduen∣ture he that taketh away, is the more mooued to suche ma∣ner of taking away be reason of the desire he hath to those goods, which he indeuoureth to take away: or els, because of some displeasure or hatred to the person, from whom he goeth about to take away those goods, then that hee from whom those goodes be taken, should be amended. There∣fore, vnlesse he that taketh away, be onely mooued of cha∣rity to the taking away of such goodes, I dare not affirme that such taking is lawfull. And if such takyng away pro∣ceede of charitie, I dare not iudge it vnlawfull: because that the Byshop of Rome which receyued hys temporall dominion of the Emperour, when the Emperour rebel∣led and was not obedient vnto hym,* 3.296 he depriued him frō hys temporall iurisdictions: Howe much more then may temporal Lordes do the same which haue bestowed vpon them many temporall dominions and lordships, onely to the intent that they might the better intende to serue God and keepe his commaundementes. Howe if they perceiue that they be against the lawes of God, and that they be o∣uer busily occupied about worldly matters: I cannot see but y^t they may wel inough take frō them those temporall goodes, which to a good purpose they gaue them. But if in time to come after this, those that be temporal lordes shall take from ecclesiastical persons such temporalties: let him that desireth to vnderstand this, read the prophet Ezechi∣el in the chapiter of the shepeherds of Israel, which fedde themselues in stead of their flocke: and also let hym reade the Apocalips of the fall of Babylon. Let hym also reade the Popes decretalles agaynst heretikes, and in those hee shall fynde, that the takynge awaye of the temporaltyes from the Cleargy, shall come to passe for the multitude of their sinnes.

Thus reuerend father, haue I made mine aunswere of the matter wherof I am accused: beseching you, that as I haue bene obedient to your desire, and that euen as a sōne

declaring vnto you the secrets of my hart in plain words (although rudely) so I desire to know your opinion, and craue your fatherly beneuolēce: that now your labor may be for my instruction and amendment, & not to accusation and condemnation. For like as in the beginninge I haue promised you, y^t if any man of what state, sect, or condition soeuer he be, can shew me any errour manye of my wry∣tings by the authoritie of holy scripture, or by any proba∣ble reason grounded in the scriptures: I will receiue hys information willingly and humbly.

After that all the foresaid thinges were exhibited & ge∣uen by the foresayd Walter Brute,* 3.297 vnto the foresayd B. of Herford: he further appointed to the same Walter, y^t third day of the month of October, at Herforde, with y^e cōtinu∣ance of the dayes followyng to heare hys opinion. Which third day now at hande, beinge Friday in the yeare of our Lord God 1393.* 3.298 the sayde Walter Brute, appeared before hym, sitting in Commission in the Cathedrall Churche of Hereford, at sixe a clocke or thereabout: hauing for his as∣sistentes in the same place, diuers Prelates and Abbotes, and xx. Bachelers of Diuinitie, wherof xii. were Monks, and two Doctors of the law. Amongst these was Nicho∣las Hereford, accōpanied with many other Prelates and worshypfull men & wyse Graduates in sundry faculties. Now was the foresayde Walter apposed of his wrytings aforesaid, & the cōtents therin. Earnest were they in pyc∣king out of those writings, his heresies, & in shewing his schismes, sundry errours, and diuers other things. Now, after that they had cōtinued al that day and the two dayes following (that is Fryday, Saterday, & Sunday) in their informations & examinations agaynst the same Walter Brute. The same Walter Brute submitted him selfe to the determination of the church,* 3.299 & to the correction of the sayd Iohn Bishop, as it appeareth word for word in a scroule written in the English tong: The tenour of which scroul, is as followeth.

¶I Walter Brute submit my selfe principally to the Euan∣gely of Iesus Christ,* 3.300 and to the determination of holy kirke, and to the general Counsels of holye kirke. And to the sentence and determination of the foure Doctours of holye write, that is Au∣sten, Ambrose, Ierome, and Gregory. And I meekely submie mee to your correction, as a subiect ought to his Byshop.

Which scroule as afore is recited in y^e English tong, the foresayd Walter Brute read, with a lowde and intellible voice, at the Crosse in the churchyard on Monday, that is to say, the 6. day of the sayd month of October, before the sermon made vnto the people in presence of y^e sayd byshop of Herford & other aboue written,* 3.301 as also other Barons, knights and noble men & cleargy, and also a great multy∣tude of people. After which reading of the scroule, the fore∣said Tho. Crawlay bacheler of diuinitie, made y^e Sermon vnto the people, & toke for hys theame the wordes of y^e A∣postle to the Rom. the xi. chap. that is as foloweth. Be not ouer wise in your owne conceites but stand in feare &c.

☞Out of these declarations and wrytinges of Walter Brute, the Bishop with the Monkes and doctours aboue rehersed, did gather and draw out certaine articles, to the number of 37. which they sent to the Uniuersitie of Cam∣bridge to be cōfuted, vnto two learned men. M. Colwill, & M. Newton, Bachelors of diuinitie. Which M. Colwil, & Newton did both labor in the matter, to the vttermost of their cunning, in replying aud aunswering to the said 37. articles.

* Besides them also W. Woodforde a Frier (who wrote likewise against the articles of Wickliff) labouring in the same cause, made a solemne & a long tractation, compiling the articles of the said Brute, to the nūber of 29. All which treatises, as I wish to come to the readers hande, that the slendernes of them myght be knowen: so it maye happen perease, y^t the same being in my handes may hereafter bee further published, with other like tractations moe, as cō∣uenient time for the prolixitie therof may hereafter, better serue then now.

What after this became to this Walter Brute, orwhat end he had, I find it not registred: but like it is, that he for this time escaped. Certain other writings I finde moreo∣uer, which albeit they beare no name of this Walter, nor of any certaine anthor: yet because they are in y^e same register adioined to y^e history of him, I thoght therfore most fit here to be inserted. Of y^e which y^e one was a letter sēt to Nicho∣las Hereford a little aboue specified: who beinge at y^e first a great folower of Iohn Wicklif, as appereth before pag. 438. was now in the number of thē which sate vpon thys Walter, as is in y^e next page aboue recorded. The copy of this letter, bering no name of any special author, but only as sēt by a certain Lollard (as y^e register doth terme him) is written in maner and forine as followeth.

¶Here followeth the Copy of a letter sent to maister Nicholas Hereford, by a Lollard, as in the Re∣gister it is sayd.

FOr as much as no man that putteth hys hande to the plough and looketh backe,* 4.1 is meete for the kyngdome of God, as our Sauiour Christ sayth: What maruel is it, although maister Nicho∣las Herford, which at the first (by the visitatió of the spirit of god peraduenture) put his hand, that is, gaue his diligence, vnto the plough, that is, to the sowing of the word of God and holy scrip∣ture, as well in preaching as in doyng good workes: is nowe so blynde and vnskilfull to expound the scripture, that he knoweth not what is vnderstoode by the kyngdome of heauen. Truely it is no maruayle, O thou that arte maister of the Nicholitanes, which like Nicholas the moste false deacon, hast left or forsaken the infallible knowledge of the holy scripture. For the true know¦ledge of the Theologicall veritie is shutte vp as well from thee as from all the other Nicholitanes following thy conditions,* 4.2 for as much as thou goest not in by the dore to expound the same Euā∣gelical veritie. Therfore whē thou didst recite this other day, first, the pharisaycal and hypocritical woe (nothing at all to any pur∣pose) thou shouldest haue sayd iustly in this sort, both of thy self, and other thy followers and religious Antichristes: Wo be vn∣to vs Scribes and Pharises, which shut vp the kyngdome of hea∣uen, that is to say, the true knowledge of the holy Scripture, be∣fore men by our false glofes and crooked similitudes: and ney∣ther we our selues enter into the same kyngdome or knowledge, nor suffer other to enter into it. Wherefore, it seemeth vnto the faythfull sort, that wrongfully, falsy, & without any reuerence, yee haue expounded that text of Gregorye. 1, q. 1. that is to saye. Quicunque studet. &c. For this is the true vnderstandinge of the same.* 4.3 Knowing first that there be some priests after the thing, and name onely; and doth shew that this is true: that whosoeuer stu∣dieth to receiue the holy order by geuing of money: He is not a priest, secundum rem, & nomē: But to say the truth, he desireth to be called a priest, that is to be a priest Secundum nomen tantùm. And such a priest which is a priest in name onely, is no priest. No more then S. Mary paynted is S. Mary: Nor a false doctour a doc∣tour, but no doctour: And a man painted is not a man, but no mā. And thus such a priest in name onely, is not a priest. Because that all faythfull men do firmely beleue with S. Gregory that no man buying the holy orders, may then be called a priest as he sayth. 1. q. 1. They that buy or sell holy orders can be no priestes. Where∣upon̄ is written, Anathema dandi, & Anathema accipiendi. That is Simoniacall heresie. And it followeth, how therefore, if they be accursed and not blessed, can they make others blessed▪ And whē that they be not in the body of Christ, howe can they eyther re∣ceiue or deliuer the body of Christ? He that is accursed, how can he blesse? as though he would say. It is vnpossible. As Pope Vrba∣nus saith. 1. q. 1. Si qui a Simoniacis. &c. Where he saith thus. They that willingly know & suffer thēselues to be cōsecrated,* 4.4 nay ra∣ther execrated of those that are infected with Simony: wee iudge that their consecration is altogether voyde. Also Pope Leo in 2. q.* 4.5 1. sayth in this wise. Grace, if it be not freely geuen or recey∣ued, is not grace Spiritual vsurers do not receiue freely: Therfore, they receiue not the spirituall grace, whych specially worketh in the ecclesiastical orders. If they receyue it not, they haue it not: if they haue it not freely, they cannot geue it freely. And by this it is more clearer then the light that they which know so much and receyue orders by spirituall vsury or simonye, are neither priests nor deacōs, neither after the maner nor charecter. For if such ca∣recter or marke were otherwise geuen in geuing orders, it were requisite alwayes that there shoulde bee a certayne grace imprin∣ted in the man, but there is no suche grace geuen or imprinted as afore is manifest: Therefore there is no such Character to be say∣ned. Therefore, such Character or marke abydeth not in him, for as much as he neuer had nor hath the same. And yet furthermore in the same place. What then do the simonycall prelates geue? And he maketh aunswer truely euen that which they haue, as the spirit of lying. How proue we this? Because that if it be the spirite of veritie, as the same veritie doth testifie from whō it commeth, it is freely receaued. And it followeth for the whole purpose no doubt: It is conuicted to be the spirite of lying, which is not freely receyued.

By this it appeareth manifestly to the faythfull sort, that those which weetingly and simonically are made priestes, for as much as they receyue not the Character of the Lorde but only the spi∣rite of lying and the marke of Symon Magus, and of Iudas the traytor, that they be not priestes neyther according to the marke nor manners. Nor such do no more make the sacramentes of the Church, then other lay men may in the time of necessitie, nor yet so truely,* 4.6 during their hereticall naughtynesse. And yet in deede (brother myne,) vniuocè natura, but yet aequiuocè in moribus. I doe not wryte thus sharpely vnto you, through anger, or anye

vnperfect hate: but through the perfect hate of your horrible he∣resie, and denying the fayth of Christ, that I may say with Dauid in the Psalme. Perfecto odlo oderam &c. And I am very sorye for you, that you which in times past haue excellētly well, and fruit∣fully preached the Gospell in the pulpit, do nowe as wel fayle in the congruitie of the Latine toung, as in the other science natu∣rall. For as it was heard thrise in one lecture you sayde appetitis, that is to saye, pronouncyng the myddle syllable longe, whych thyng not onely the maisters, but also the yong scholers vnder∣stoode. And many other faultes there in your Grammer, which for shame I dare not recite. I send vnto you these fiue cōclusions.

The first conclusion. It is an infallible veritie that the wordes of the foure chiefe doctours, expounding the holy scripture according to the veritie which the words do pre∣tend, are to be holden and kept.* 4.7

The second: He which importeth any equiuocatiō out of any of the Doctours expounding, for the coulouring of his text, his equiuocation is alwayes to be left.

The thirde: No peruersion of any reprobate is able to turne the congregation of the elect from the faith, because al things y^t shal come to passe, are eternally in God deuy∣sed & ordayned for the best, vnto the elect Christians.

The fourth: Like as the mystical body of Christ is the congregation of al the Electiso Antichrist mistically is the church of the wicked & of al the reprobates.

The fift: The conclusions of Swinderby, be agreable to the fayth in euery part.

¶This letter was thus subscribed. By the spirite of God, sometime visi∣tyng you.

☞Besides this epistle aboue prefixed, there is also foūd annexed with the same, a deuise of an other certayne letter coūterfeited vnder the name of Lucifer prince of darknes: writing to the Pope and al popishe Prelates, persecuting the true and right Church (with all might and mayne) to maintayn their pride and domination in this earth, vnder a coulourable pretence & visor of the catholique church, & succession Apostolical. Which letter although it seemeth in some authors to be ascribed to Dekam, aboue mentioned: yet because I find it in the same Register of the church of Herford cōteyned, & inserted amōg y^• tractations of Wal∣ter Brute, and deuised (as y^• Register said) by y^t Lollards: I thought no meeter place, then here to annexe the same, the tenour wherof thus proceedeth in words as follow.

¶ The deuise or counterfayt of a certayne letter fayned vnder the name of Lucifer Prince of dark∣nesse, wryting to the persecuting prelates of the popish clergy.

I Lucifer prince of darknes and profound heauinesse, Emperour of the high mysteries of the Kyng of Acharont,* 5.1 Captaine of the dungeon, Erebus kyng of hell, and comptroller of the infernall fire: To all our children of pryde, and companions of our kyng∣dome, and especially to our Prynces of the Church of this latter age and tyme (of which our aduersary Iesus Christ, accordyng to the Prophet, saieth: I hate the church or congregation of the wic∣ked) send greeting, & wish prosperitie to all that obey our com∣maundementes, as also to those that be obedient to the lawes of Sathan already enacted, & that are diligent obseruers of our be∣hestes, and the precepts of our decree. Know ye that in times past certaine vicars or vicegerents of Christ,* 5.2 following hys steppes in miracles and vertues, liuing and continuyng in a beggerly lyfe, conuerted (in a maner) the whole world from the yoke of our ti∣ranny vnto their doctrine & maner of lyfe: To the great derision and contempte of our prison house and kyngdome: and also to the no little preiudice and hurt of our iurisdiction and authory∣tie, nor fearing to hurt our fortified power ond to offend the ma∣iestie of our estate. For then receiued we no tribute of the world, neyther dyd the myserable sort of common people, rushe at the gates of our deepe dungeon as they were wont to do with con∣tinuall pealyng and rappyng,* 5.3 but then the easie, pleasant, & broad way, which leadeth to death, lay still without great noyce of trā∣pelyng trauaylers, neyther yet was trode with the feete of myse∣rable men. And when all our courtes were without sutets, Hell then began to houle: And thus continuyng in great heauines & anguish, was robbed and spoyled. Which thing considered, the impacient rage of our stomacke coulde no longer suffer, neyther the ougle retchelous neglygence of our great Captayne generall could any longer indure it. But we, seeking remedy for the time that should come after, haue prouyded vs of a verye trimme shift: For in stead of these Apostles and other their adherentes whyche draw by the same lyne of theirs, as wel in maners as doctrine, & are odious enemis vnto vs: We haue caused you to be their suc∣cessors, & put you in their place, which be Prelates of the church in these latter times, by our great might and subtletie, as Chryst hath sayd of you they haue raigned but not by me. Once we pro∣mised vnto him al the kingdom of the world if he would fal down and worships vs,* 5.4 but he would not, saying: my kingdome is not of this would, and went his way, when the multitude would haue made him a temporall kinge. But to you truely which are fallen from the state of grace, and that serue vs in the earth: is that my promise fulfilled, and all terrene thyngs be our meanes which we haue bestowed vpon you, are vnder gouernment. For he hath said of vs as ye know: The prince of the world cōmeth &c. and hath made vs to raigne ouer al children of vnbeliefe Therfore our ad∣uersaryes before recited, dyd pacientlye submit themselues vnto the Princes of the worlde, and did teache that men shoulde do so, saying. Be ye subiect to euery creature for Gods cause, whether it be to the Kyng as moste chiefest. And agayne: Obey ye them that are made rulers ouer you &c. For so their maister commaū∣ded them saying: The kinges of the heathen haue dominion ouer them &c. But I think it long til we haue powred our poyson vpō the earth, and therefore fill your selues full. And now bee yee not onely vnlyke those fathers, but also contrary vnto them in your lyfe and conditions, and extoll your selues aboue all other men. Neyther do ye geue to God that which belongeth to him,* 5.5 nor yet to Caesar that which is his: But exercise you the power of both the swordes, according to our decrees, makinge your selues doers in worldlye matters,* 5.6 fighting in our quarell, intangled with secular labours and busines. And clyme ye by litle & little from the my∣serable state of pouerty, vnto the highest seates of all honours, & the most princely places of dignitie by your deuised practices, & false and deceitfull wyles and subtlety: that is, by hypocrisy, flat∣tery, lying, periurie, treasons, deceits, simonye, and other greater wickednes then which our infernal furies may deuise. For after that ye haue by vs bene aduaunced thither where ye would be: yet that doth not suffice you, but as gready staruelings more hū∣gry then ye were before, ye suppresse the poore, scratch and rack together all that comes to hand, peruerting and turninge euerie thing topsie toruey: so swollen, that redy ye are to burst for pride liuing like Lechers in all corporal delicatenes, and by fraude dy∣recting all your doinges. You challenge to your selues names of honour in the earth, callyng your selues Lordes, holye, yea and most holy persons.

Thus, eyther by violence ye rauen, or els by ambition, sub∣tilly ye pilfer away, and wrongfully wraft, and by false title pos∣sesse those goodes whych for the sustentation of the poore mem∣bers of Christ (whom frō our first fall we haue hated) were besto∣wed and geuen: consuming them as ye your selues lyst, & there∣with ye cherish and maintaine an innumerable sort of whoores, strumpets,* 5.7 and bawdes, with whom ye ride pompously like migh∣tie Prynces, farre otherwise goinge, then those poore beggerly priestes of the primatiue Church. For I would ye shoulde buylde your selues ryche and gorgeous palacies, yee fare lyke Prynces, eating and drinking the most daintiest meates, and pleasauntest wi••es that may be gotten: ye hoord and heepe together an infy∣nite deale of treasure, not like to him that sayd, golde and siluer I haue none, ye serue and fight for vs according to your wages O most acceptable societie or fellowship, promised vnto vs by the Prophet, and of those fathers long ago reprooued: Whilest that Christ called thee the Sinagogue of Sathan, and lykened thee to the mighty whoore which committed fornicatiō with the kings of the earth,* 5.8 the adulterous spouse of Christ, and of a chaste per∣son made a strompet. Thou hast left thy first loue and hast cleaued vnto vs, O our beloued Babilon, O our citizens, which from the transmigration of Ierusalem, come hether: we loue you for your desertes, we reioyce ouer you, which contemne the lawes of Si∣mon Peter,* 5.9 and imbrace the lawes of Symon Magus our friend, and haue them at your fingers endes, and exercise the same pub∣liquely, buying and selling spirituall thynges in the Churche of God, and against the commaundement of God. Ye geue benefi∣ces and honors by petition, or els for money, for fauor, or els for filthy seruice. And refusing to admit those that bee worthy to ec∣clesiastical dignities, & perferring those that are vnworthye, you call vnto the inheritance of gods sanctuarie, baudes, lyers, flatte∣rers, your nephues, and your owne children, & to a childish boy, ye geue many prebends: the least whereof ye deny to bestow vpō a poore good man: ye esteeme the person of a man and receyue giftes, ye regarde money and haue no regarde of soules. Ye haue made the house of God a denne of theeues. Al abuse, all extortiō, is more exercised, a hundreth fold in your iudgement seats, then with any secular tyrant. Ye make laws & kepe not the same, & ye dispence with your dispensations as it pleaseth you,* 5.10 you iustifye the wicked for rewardes, and ye take away the iust mās desart frō him. And briefly ye perpetrate or cōmit all kind of mischief, euen as it is our wil ye should. And ye take much paine for lucres sake in our seruice,* 5.11 and especially to destroy the Christian fayth. For now the lay people are almost in doubt what they may beleue, be∣cause if ye preach any thing to them at sometimes (although it be but seldome seene,* 5.12 & that negligently inough, euen as we would haue it) yet notwithstanding they beleue you not, because they se manifestly that ye do cleane contrary, to that ye say. Wherupon,

the common people, doing as ye do, which haue the gouernemēt of them,* 5.13 & should be an example to them of wel doing: ••ow ma∣ny of them leaning to your rules, do rūne hedlong into a whole sea of vices:* 5.14 And so continually a very great multitude flocketh at the strong and wel fenced gates of our dungeon. And doubt∣les, ye send vs so many day by day of euery sort and kinde of peo∣ple, that we should not be able to entertaine them, but that oure insatiable Chaos with her thoūsande rauening lawes is sufficient to deuoure an infinite number of soules. And thus the souerayn∣tie of our Empire,* 5.15 by you hath bene reformed, and our intollera∣ble losse restored. Wherefore, most specially we cōmend you, & geue you most hartie thankes: Exhorting al you, that in any wyse ye perseuere and continue, as hetherto ye haue done: neither that you slack hēceforth your enterprice. For why, by your helps we purpose to bring the whole world again vnder our power & do∣minion. Ouer and besides this, we cōmit vnto you no small au∣thoritie, to supply oure places in the betraying of your brethren, and we mak and ordaine you our vicares, & the ministers of An∣tichrist our sonne,* 5.16 now hard at hand, for whō ye haue made a ve∣ry trimme way and passage. Furthermore, we counsell you which occupy the highest roomes of all other, that you worke subtilly, and that ye (faynedly) procure peace betwene the princes of the world, and that ye cherish and procure secret causes of discorde. And like as craftely ye haue destroied and subuerted the Romain Empire:* 5.17 so suffer ye no kingdome to be ouermuch enlarged or enriched by tranquilitie and peace. Least perhaps in so great trā∣quilitie (all desire of peace set aside) they dyspose themselues to vew and consider your most wicked workes, suppressing on eue∣ry side your estate: and from your treasures take away such sub∣stance, as we haue caused to be reserued and kept in your hands, vntil the cōming of our welbeloued sonne Antichrist. We would ye shuld do our cōmēdations to our entierly beloued daughters, pride, deceit, wrath, auarice, bellichere, and lechery, & to al other my daughters: and especially to Lady Symony, which hath made you men, and enryched you, and hath geuen you sucke wyth her own brests, & weaned you, and therefore in no wise see that you cal her sin. And be ye lofty and proud, because that the most high dignitie of your estate doth require such magnificence. And also be ye couetous,* 5.18 for whatsoeuer ye get and gather into your far∣dell, it is for Saint Peter, for the peace of the church, and for the defence of your patrimony and the Crucifixe, and therefore yee may lawfully do it. Ye may promote your Cardinals to the high∣est seat of dignities without any let in all the world, in stopping the mouth of our aduersarye Iesus Christ, and alledging againe: that he preferred his kinsfolkes (beinge but of poore and base de∣gree) vnto the Apostleship, but do not you so, but rather call, as ye do, those that liue in arrogancy, in hawtines of mynde, and filthy lechery, vnto the state of welthy riches and pride, and those rewardes & promotions,* 5.19 which the followers of Christ forsooke, do ye distribute vnto your frinds. Therefore as ye shall haue bet∣ter vnderstanding, prepare yee vyces cloked vnder the similitude of vertues. Alleadge for your selues the gloses of the holy scrip∣ture, and wrest them,* 5.20 directly to serue for your purpose. And if a∣ny man preach or teache otherwise then ye wil, oppresse ye them violently with the sentence of excommunication, & by your cēsures heaped one vpon another, by the consent of your brethren. Let him bee condemned,* 5.21 as an hereticke, and let him be kept in most straight prison, and there tormented till he die, for a terry∣ble example to all such as confesse Christ. And setting all fauour apart, cast him out of your temple: least peraduenture the ingraf∣fed word may saue your soules, which word I abhorre, as I do the soules of other faithful mē. And do your indeuor, that ye may de∣serue to haue the place which we haue prepared for you, vnder the most wicked foundatiō of our dwelling place. Fare ye well, with such felicitie as wee desire and intende finally to reward and re∣compence you with.

¶ Geuen at the centure of the earth, in that our darke place, where all the rablement of Deuils were present, specially for this purpose called vnto our most dolorous Consistory, vnder the Charecter of our terrible seale, for the confir∣mation of the premisses. Ex Registro Herfōrdensi ad verbum.* 5.22

Who was the true author of this poesie or epistle aboue writtē it is not euidētly knowē: neither yet doth it great∣ly skill. The matter beynge well considered of their part, which here be noted: may minister vnto them sufficiēt oc∣casion of holesome admonition, either to remember them∣selues what is amisse, or to be thinke with thēselues what is to be amended. Diuers other writings of like argumēt both before & since, haue bene deuised: as one bearinge the title Luciferi ad malos principes Ecclesiasticos, imprinted first at Paris in Latin. And vnder the writing therof, bearing this date. Anno a palatij nostri fractione, consortium{que} nostro∣rum subtractione. 1351. Which if ye count from the Passion of the Lord: reacheth wel to y^• time of Wickliffe 1385. which was aboue vj. yeres before y^• examination of this Walter Brute.

There is also an other epistle of Lucifer,* 5.23 prince of dark∣nes, ad praelatos, mentioned in the Epistle of the schoole of Prage, to the vniuersitie of Oxford, set forth by Huldericus Huttenus, about the yeare of our Lorde (as is there dated) 1370. which seemeth to be written before this epistle.

Also Vincētius in Speculo histo.* 5.24 lib. 25. cap. 89. inferreth like mention of a letter of the fiendes infernal, vnto the clergy men as in a vision represēted before 400. yeres. In which the deuils geue thankes to the spirituall men, for that by their silence and not preaching the Gospel, they send infy∣nite soules to hell. &c.

Diuers other letters also of like deuise, haue ben writ∣ten, & also recorded in authors. Whereunto may be added, that one Iacobus Cartusiensis,* 5.25 wrytinge to the Byshop of Wormace, alleageth out of the prophecie of Hildegardis in these wordes: Ideo et diabolus in semetipso de vobis sacerdoti∣bus ait: Escas epulantium, conuiuia et omnes voluptates in istis inuenio, sed et oculi, et aures, et venter meus, et venae meae, de spumis illorum plenae sunt, et vbera mea plena sunt diuicijs illo∣rum &c. 1. Therefore saith he, y^• deuil may say of you priests in himselfe: The meates of banketting dishes, and feastes of al kind of pleasure, I find in these men: Yea also, mine eyes, mine eares, my belly, & all my vaines be full of their froathing, and my brests be full stuffed with their ryches. &c. Furthermore, saith he, they labour euery day to rise vp higher with Lucifer, but euery daye they fall w^t him more deepely.

Hereunto also appertayneth a story written, & cōmon∣ly found in many olde written bookes. In the yeare of our Lord. 1228. at Paris in a Synode of the clergie, there was one appointed to make a Sermō.* 5.26 Who being much care∣full in hys minde, & solicitous what to say, the deuil came to him, and asking why he was so careful for his matter, what he should preach to y^• clergy, say thus, quod he: The princes of hell salute you (Oh you princes of the Church) & gladly geue you thankes, because through your default and negligence, it cōmeth to passe, that al soules go downe to hel. Adding moreouer, that he was also enforced by the commaundement of God to declare the same, yea and that a certayne token moreouer was geuen to the sayde clerke for a signe, wherby the sinode might euidently see, that he did not lye. Ex catall. Illyr. Fol. 546.

¶ The Bull of Pope Bonifacius the ix. agaynst the Lollardes.* 6.1

BOnifacius Bishop, seruaunt of the seuants of God: To the re∣uerend brother Iohn Bishop of Hereford, sendeth greeting & Apostolicall benediction. We meane to write vnto our welbelo∣ued sonne in Christ (Richard the renowmed king of England) in forme enclosed within these presents. Therfore we will and com∣maund your brotherhood, that as much as ye maye, ye study and endeuour your selfe to exhorte and induce the same king, to doe those thinges which we haue wrytten vnto him, as it is sayde be∣fore. And notwithstanding, that now many a day you ought to haue done it of your self, & not to loke that wee should perswade you to that effect by vs written: you may proceed as well by our authoritie, as by your owne, for as much as it was geuen you be∣fore: that here after we may know effectually by your diligence, what zeale your deuotion beareth vnto the Catholike fayth, and to the conseruing of the ecclesiasticall honour, and also to the ex∣ecution of your pastorall office.

¶ Geuen at Rome, at S. Peters the xv. Kalendes of October, the 6. yeare of our bishoplike dignitie.

¶ The tenour of the Bull, to the renowmed prince Richard by the grace of God king of England & of Fraunce: whereof mention is made aboue, as followeth, and is thus much in effect.

TO our welbeloued sonne in Christ,* 7.1 Rycharde the noble king of Englande, wee send greetinge &c. It greeueth vs from the bottome of our hartes, and our holy mother the Church in all places through Christendome lamenteth. Wee vnderstande that there bee certayne heresies sprong, and do without any condign restraynt raunge at their owne libertie, to the seducynge of the faithful people, and do euery day with ouermuch liberty enlarge their vndiscreete boundes.* 7.2 But howe much the more carefullye we labour for the preseruation both of you & your famous king∣dome, and also the sinceritie of the faith: and doe with muche more ardent desire couet, that the prosperous state of the same should be preserued and ēlarged the sting of greater sorow doth so much the more penetrate and molest vs, for as muche as wee see (alas the while) in our tyme, and vnder the regall presidence

of your moste Christyan gouernment: a certayne craftye and hairebraine sect of false Christians, in the same your kingdom, to grow and increase: which call themselues the poore men of the treasury of Christ and his disciples, and whom the common peo∣ple by a more sounder name call Lollardes (as a man would saye withered darnell) according as their sins require: and perceyue, that they waxe strong, & as it were preuayle agaynst the diocesās of some places, and other gouernors as they meete together not courageously addressing themselues agaynst them as they ought to do (whereof chiefly and not vndeseruedly I geue them admo∣nition) for that they take thereby the more bolder presumption and stomacke among the vnlearned people. And for as muche as those whom we cannot call men, but the damnable shadowes or ghosts of men, do rise vp against the sound fayth, & holy vnyuer∣sall church of Rome: and that very many of them beinge indiffe∣rently learned,* 7.3 which (to the confusion & eternall damnation of some of them) they got sitting vppon their mothers lap the sayde Church of Rome, doe rise vp or inueye agaynst the determinati∣on of the holy fathers, with too much presumptuous boldnes, to the subuersion of the whole ecclesiasticall order and estate: Haue not bene afrayd, nor are not yet afrayd, publikely to preach, very many erroneous detestable, and hereticall articles, for that they are not put to silence, reproued, driuen out, rooted out or other∣wise punished, by any that hath authoritie and the feare and loue of God.* 7.4 And also they are not afrayd, openlye to write the same articles, and so being written to deliuer thē to your kinglye par∣liament, and obstinately to affirme the same. The venemous and disdainfull recitall of which articles, vpon good aduisement at this present we passe ouer: lest the sufferaunce of such sensualitie, might fortune to renue the woūd that reason may heale. Yet not∣withstanding, least so great and contagious an euil should escape vnpunished, and that without deserued vexation, and also that it might not get more hart and waxe stronger: we therefore (accor∣ding to that our office and duetie is, where such neglygence and sluggishnes of our prelates being present, where this thing is) do commit and geue in commaundemēt to our reuerend brethren, Canterbury,* 7.5 and Yorke, Archbishops by other oure letters: that they stand vp in the power of God agaynst this pestilent and cō∣tagious sect, and that they liuely persecute the same in forme of lawe: roote out and destroy those, that aduisedly and obstinately refuse to withdraw their foote frō the same stumbling block, any restraint to the contrary notwithstanding. But because the assi∣stance, counsaile,* 7.6 fauour, and ayde of your kingly estate & high∣nes are requisite to the execution of the premisses: we require, ex∣hort, and beseech the same your princely highnes, by the bowels of the mercy of Iesus Christ, by his holy fayth, by your owne sal∣uation, by the benefit that to all men is common, and by the pros∣peritie assured to euery man and woman, that not onelye your kingly seueritie may readily shewe and cause to bee shewed vnto our Archbishops and their Commissaries (in this behalfe requy∣ring the foresayd due execution) conuenient ayd and fauour, as otherwise also to cause them to be assisted: But that also you wil enioyne your Magistrates and Iustices of assise, and peace more straightly, that of their owne good wils, they execute the autho∣ritie committed vnto thē, with al seueritie against such damned men, according as they are boūd by the office which they are put in trust with: Against those I mene, which haue determyned ob∣stinatly to defile thēselues in their malice and sinnes, those to ex∣pell, banish, and imprison, and there so long to keepe them, til cō∣digne sentence shall pronounce them worthye to suffer punysh∣ment. For your kingly wisedome seeth, that such as they be, do not only deceiue poore simple souls (or at the least do what they can to deceiue thē) but also bring their bodies to destructiō, and further prepare confusion and ruinous fall vnto their temporall Lordes. Go to therefore my sweete sonne, and indeuour your self to worke so in this matter,* 7.7 as vndoubtedly we trust you will: that as this firebrand (burning and flaming ouer sore) beganne vnder your president or gouernment: so vnder your seuere iudgement and vertuous diligence, might, fauour, and ayde: not one sparke remaine hid vnder the ashes, but that it be vtterlye extinguyshed and spedely put out.

¶ Geuen at our palace of S. Peter at Rome, the xv. Calendes of Octo∣ber, in the sixt yere of our pontifi∣calitie.

¶ The Kynges Commission.

RIchard by the grace of God, kyng of Englande, & Fraunce, and Lorde of Irelande. To all those vnto whom these present letters shall come, greeting. Know ye, that where as lately at the instance of the reuerend father, William Archbishop of Caunter∣bury, Metropolitane of all England, and Legate of the Apostoly∣cal seate: we for the redresse and amendement of all those whych would obstinately preach or maintaine, publiquely, or priuely, a∣ny conclusions of the holy scripture, repugnant to the determy∣natiō of our holy mother the church, & notoriously redounding to the subuersion of the Catholique faith, or cōtaining any here∣sie or errour, within the prouince or bishopricke of Cāterburie: Haue by our special letters patents, in the zeale of the fayth, geuē authoritie and licence vnto the foresayd Archbishop & to all and singular his suffraganes, to arest all and euerye of them that will preach or maintaine any such cōclusions, wheresoeuer they may be found, and to cōmit them either to their owne prisons or any others at their owne pleasure: and to kepe thē in the same, vntill they repēt them of the errours & prauities of those heresies: or til that, of such maner of arests, by vs or by our counsayle it shoulde be otherwise determined,* 8.1 that is to say, to euery one of them and their ministers throughout their cities and dioces. And nowe the reuerēd father in god Iohn B. of Herford, hath for a certaintie in∣formed vs: that although the same B. hath accordinge to iustyce cōuinced a certain felow named W. Swinderby, pretending him∣self to be a chaplaine,* 8.2 & one Stephē Bell a learned man, and hath pronounced thē heretikes and excōmunicate, & false informers among the cōmon people, and hath declared the same by the de∣finitiue sentence of the aforesaid bishop for that they haue presu∣med to affirme and preach openly in diuers places within the di∣oces of Herford, many conclusions or naughty opinions notori∣ously redounding to the subuersion of the Catholike sound faith, and tranquilitie of our kingdome. The same Bishop notwithstan∣dinge, neyther by the ecclesiasticall censures, neyther yet by the force and strength of our cōmission was able to reuoke the fore∣said William and Stephen, nor yet to bridle the malice and indu∣rate contumacie of them: For that they, after that they were vpon such heretical prauitie conuict by the same bishop (to the intent they might delude his iudgement and iustice) conueyed thēselues by and by, vnto the borders of Wales, with suche as were their factours and accomplices, in keping themselues close, vnto whō the force of our said letters doth in no wise extende. Whereupon, the sayde Bishop hath, made supplycation vnto vs, that wee will vouchsafe to prouide a sufficient remedye in that behalfe. Wee therfore which alwayes (by the helpe of almightie God) are defē∣dours of the fayth, willing to withstand suche presumptuous and peruerse enterprises by the most safest way and meanes we maye geue and cōmit full power and authoritie to the foresayd bishop and to his ministers, by the tenour of these presents, to arrest or take,* 8.3 or cause to be arrested or taken, the foresayde William and Sthephen, in any place within the citie & dioces of Hereford and our dominiō of Wales, with al the speede that may be, and to cō∣mit thē either to our prison or els to the prison of the same bishop or any other prison at their pleasure, if such neede bee, and there to keepe thē safe. And afterwards, vnles they will obey the com∣maundements of the Church, with dilygence to bring them be∣fore vs and our coūsel, or els cause them to be brought. That we may determine for their further punishment, as we shall thinke it requisite conuenient to be done by the aduise of our coūsell,* 8.4 for the defence and preseruation of the Catholike faith. And that the foresayde William and Stephen, beinge succoured by the aide of their factours or fauourers, should not bee able to flye or escape to their accustomed starting holes: and that the sharpnes of their paines so aggrauated, may geue them sufficient cause to returne to the lap againe of their holy mother the church: we strayghtlye charge and commaunde all and singular our Shrifes, Bailifes, Ba∣rones, and al other our officers, in the Citie and Dioces of Here∣ford, & in any other place being within our dominion of Wales, by the tenour of these presentes: that from time to time (where they thinke it most meete) they cause it openly to be proclaimed in our name, that none, of what state, degree, preeminence, kind, or other cōdition he shalbe of, do cherish opēly or secretlye, the foresayd William and Steuen, vntil the time that they repent thē of their heresies and errours, and shalbe recōciled vnto the holy Church of God: Neither that any person or persons: be beleuers, fauorers, or receiuers, defendours, or in any case wittinglye in∣structours, of the said William or Stephen, or any other of the re∣sidue of the heretikes that are to be cōuinced: vpon the forfaiture of all that euer they haue. And that also they geuing their atten∣dance, be obedient & aunswerable to the foresayd bishop and his deputies in this behalfe, for the execution of the premisses: and that they certify vs and our counsel distinctly, and plainly, from time to time, of the names of all and singular persons, which shall fortune to be found culpable in this behalfe, vnder their seales. In witnes whereof, we haue caused these out letters patentes to be made.

Witnesse our selfe at Westminster the ix. day of Marche, in the xv. yeare of our reigne.

Farington

¶ An other letter of the sayd kyng agaynst Walter Brute.

RIchard by the grace of God kyng of England and of Fraunce and Lorde of Irelande:* 9.1 To hys beloued and faythfull Iohn Chaūdos knight, Iohn Eynfore knight, Renold de la Bere knight Walter Deueros knight, Thomas de la Bare knight, William Lu∣cie knight, Leonard Hakelute knight, and to the Maior of the

Citie of Hereford, to Thomas Oldcastle, Rich, Nash, Roger Wyg∣more, Thomas Waylwayne, Iohn Skydmore, Iohn VpHarry, Hen∣ry Motton, and to the Shiriffe of Hereford, sendeth salutations.

* 9.2For asmuche as it is aduertised vs, that one Walter Brute, and other such children of iniquitie, haue damnably holden, affirmed, and preached, certaine articles and conclusions being notoriou∣sly repugnaunt against the holy Scripture (of the which, some of them as heresies, and the rest as errours, are finally by the Church condemned) and that in diuers places within the dioces of Here∣ford and partes neare adioyning, both priuely, openly, and obiti∣nately : which thing wee perceiue not onely to redounde to the subuersion (in a maner) of the Catholicke faith, which as well we, as other catholicke Princes ought of duety to maintaine, but also to forewarne vs of the subuersion of our faithfull Diocesans. And that the sayd Bishop, vpon the good deliberation and aduisement of a great number of Doctours in Diuinitie, and other learned & skilfull men in the Scriptures, of speciall deuotion, according to his bounden duetie, purposed to begin and make diuers and sun∣dry processes by law to be sent vnto the foresayd Walter and hys accomplices, to appere personally before him and other the Do∣ctours aforesaid, in the cathedrall church of Hereford, the morow after the translation of S. Thomas of Hereforde next ensuing, and to procede in the same place against the same Walter, in the fore∣saide articles and conclusions, for the amendement of his soule. Now a fresh (because that the sayd Walter and others of their re∣tinue, cleaning and confederating with him, might not suffer con∣digne paines according to their demerites) indeuour themselues to make voide and frustrate the sayde godly purpose of the same Bishop,* 9.3 in such correction & execution as should haue bene done: and with force doe resist and let the same with all the power they may, to the great contempt of vs and of our crowne, and to the breaking and hurting of our peace, and pernicious example of o∣thers: Doe appoynt you and euery of you, immediatly as soone as this our commission shall be deliuered vnto you, in our behalfe and name, to make open proclamation in the diocesie and partes aforesayde, where ye shall thinke it most meete and conuenyent: That no man be so hardy hencefoorth, of what state or condition soeuer he shall be, within the Dioces and partes aforesayde, vpon paine of forfaiture of all that euer hee hath, to make or leauie any conuenticles, assemblies, or confederacies, by any colour: or that they presume to attempt or procure any other thing, wherby our peace may be hurt or broken, or that the same Bishops and Do∣ctors aforesaid, may be by any meanes molested or let in the exe∣cution of suche correction as is to be done, according to the Ca∣nonical sanctions, and to arest all those which ye shal finde or take offending in this behalfe, or that keepe themselues in any suche conuenticles. And that they being committed to prison, be there kept, till you shall haue other commaundement from vs and our counsel for their deliueraunce: And that ye distinctly and plainly certifie vs and our sayd counsell, of all your doing in thys behalfe vnder your seales, or else the seales of some of you. And therefore we straightly charge and commaunde you, and euery of you: that ye diligently attende vpon the premisses, and that in your deedes yee execute the same with all diligence and carefull indeuour, in the forme and maner aforesaide. And further, wee geue straight charge and commaundement to all and singular Shriffes, Maiors, Bailiftes, Constables, and other our faithfull subiectes, by the te∣nour of these presents: that they be attending vpon you, counsel∣ling and aiding you and euery of you, as is meete and conuenient in the doing and execution of the premisses. In witnesse whereof, we haue caused these our letters patents to be made.

Witnesse my selfe at Westminster, the 22. day of September, in the 17. yeare of our raigne:

¶ By the same King and Counsell.

Thus king Richard by the setting on of W. Courtney Archb. of Canterb. and his fellowes,* 9.4 taking part wyth the Pope, and Romith Prelates: waxed something strait and harde to the poore Christians of the contrary side of wyc∣kleffe, as by these letters aboue prefixed may appeare. All∣beit, dur••ng all the life of the saide king, I finde of none ex∣presly by name that suffered burning. Notwythstanding, some there were which by the foresaide Archbish. William Courtney, and other Bishops, had bene condemned and diuers also abiured, and did penance as well in other pla∣ces, as chiefly about the towne of Leycester as followeth here to be declared,* 9.5 out of the Archbyshoppes register and recordes:

At what time the saide Archbishop W. Courtney was in his visitation at the towne of Leycester, certaine there were accused and detected to him, by the monks and other Priestes in the sayd towne. The names of which persons there detected, were one Roger Dexter, Nicholas Taylor Richard Wagstaffe, Michael Scriuener, William Smith, Iohn Henry, Wil. Parchmeanar, and Roger Goldsmith, inhabitances of the same towne of Leycester: These wyth othermoe, were denounced to the Archbyshop for holding the opinion of the Sacrament of the aultare, of auriculare confession, and other Sacraments, contrary to that which the Church of Rome doth preach and obserue. All whych parties aboue named, & many other mo whose names are not knowen, did hold these heresies and errors here vnder wrytten, and are of the Romish church condemned.

• 1. That in the Sacrament of the aultar, after the words of consecration, there remaineth the body of Christ wyth the materiall bread.
• 2. That images ought not to be worshipped in any case, nor that no man ought to set any candles before them.
• 3. That no crosse ought to be worshipped.
• 4. That Masses, and Mattens, ought not wyth an high and loud voice to be sayd in the Church.
• 5. Item, that no Curate or Priest taken in any crime can consecrate, heare confessions, nor minister any of the Sa∣craments of the church.
• 6. That the Pope and all prelates of the Churche, can not binde any man in the sentence of excommunication, vnles they know him to be first excommunicated of God.
• 7. That no Prelate of the church, can graūt any pardons.
• 8. That euery lay man may in euery place, preach & teach the Gospell.
• 9. That it is sinne to geue any almes or charitie, to the fri∣ers preachers, Minorites, Augustines, or Carmelites.
• 10. That no oblation ought to be vsed at the funeralies of the dead.
• 11. That it is not necessary to make confessyon of oure sinnes to the Priest.
• 12. That euery good man although hee be vnlearned, is a Priest.

These Articles they taught,* 9.6 preached, & affirmed ma∣nifestly in the towne of Leceiter & other places adioyning: Wherupon, the saide Archb. monished the saide Roger, and Nicholas w^t the rest, on the next day to make answer vnto him in the sayd monastery to the foresayd articles. But the foresaide Roger and Nicholas with the rest, hid thēselues out of the way, and appeared not. Whereupon, the Archb. vpon All hallow day, being the 1. day of Nouember, cele∣brating the high masse at the high aulter in the sayd mona∣sterie, being attired in hys Pontificalibus: denounced the saide parties with all their adherents, fautors, fauourers, and counsellers, excommunicate and accursed, whych cy∣ther helde, taught, or maintained the foresaide conclusions heretical & erroneous, and that in solemn wise, by ringing the bels, lighting the candels, and putting out the same a∣gaine, and throwing them downe to the grounde w^t other circumstances thereunto belonging. Upon the morow af∣ter (being all Soulne day) he sent for al the curates & other lay men of the towne of Leicester, to inquire more diligēt∣ly of the verity of such matter as they knewe, & were able to say against any persons whatsoeuer, concerning y^e fore∣sayd articles, as also against the parties before named and specified vpon their others: denouncing euery one of them, seuerally by their names to be excōmunicated and accur∣sed, & caused them also in diuers parish churches in Leice∣ster, also to be excommunicate.* 9.7 And further the said Archb. interdicted the whole Towne of Leycester, & all the chur∣ches in the same, so long as any of the foresayde excommu∣nicate persons should remaine or be wythin the same, and till that all the lollardes of the towne, should returne and amend from such heresies & errors, obtaining at the sayde Archb. hys handes the benefite of absolution.

At length it was declared & shewed to the sayd Archb.* 9.8 that there was a certain anchoresse whose name was Ma∣tilde, inclosed wythin the Churchyard of S. Peters church of the sayd towne of Leycester, to be infected (as they sayd) with the pestiferous contagion of the foresaid heretikes & lollardes: wherupon, after that the sayd Archb. had exami∣ned the foresayd Matilde, touching the foresayde conclusi∣ons, heresies, and errours, and founde her not to answerd plainly and directly to the same, but sophistically and sub∣telly: gaue and assigned vnto her a day peremptorie, per∣sonally to appeare before hym in the Monasterie of C. Ia∣mes at Northampton, more fully to aunswer to the sayde articles, heresies, and errours, which was the 6. day of the sayd moneth of Nouember: commanding the abbot of the monasterie of Pratis aforesayd, that the doore of the recluse in which the sayd Matild was, should be opened, and that til his returne he shuld cause her to be put in safe custody. That done, he sent forth his mandate, against the lolardes vnder this forme.

¶ William by the permission of God.* 9.9 &c. To his welbe∣loued sonnes, the Maior & bailiffes, of the towne of Leice∣ster Dioces, greeting. Wee haue lately receiued, the kings letters graciously graūted vs for y^e defence of the catholike

faith, in these wordes folowing. Richarde by the grace of God, king of England and of Fraunce. &c. Wee on the be∣halfe of our holy mother the Church, by the kings autho∣ritie aforesaid, do require you: that you cause the same Ri∣chard, William, Roger, and the rest, to be arested, and sent vnto vs, that they wyth their pernicious doctrine doe not infect the people of God. &c. Geuen vnder our seale. &c.

* 9.10By an other instrument also in the same Register, is mention made of one Margaret Caily Nonne, whych for∣saking her order, was by the sayde Archb. constrayned a∣gainst her wil, againe to enter the same, as by thys instru∣ment here vnder insuing may appeare.

¶ William by the grace of God, &c. To our reuereud bro∣ther in God, Iohn by the grace of God, Byshop of Ely greting. &c. In the visitation of our dioces of Lincolne ac∣cording to our office, amōgst other enormities worthy re∣formation, we found, one shepe out of our fold strayed and amongest the briers tangled, to witte, Margarete Caily, Nunne professed, of the monasterie of S. Radegonde w^tin your Diocesse: who casting the habite of her Relygion, was founde in secular attire, many yeares being an Apo∣stata, & leading a dissolute life. And least her bloud shoulde be required at our hands, we haue caused her to be taken, and brought vnto you being her pastor: and straitly inioy∣ning you by these presents do commaund, that you admit the same Margarete againe into her foresayd Monasterie (although returned against her wil) or els into some other place, where for her soules health you shall thinke moste conuenient: and that from henceforth she be safely kept, as in the straight examination of the same you wil yeld an ac∣compt. Geuen vnder our seale. &c.

* 9.11By sundry other instrumentes also in the same register recorded I finde, that the foresaide Matilde the anchoresse, vpon the straight examination and handeling of the fore∣said Archbishop, before whome peremptorily she was en∣ioyned to appeare, and till that day of apparance taken out of the recluse and committed to safe custodie as you heard: resracted and recanted her foresayd articles and opinions. For the which she being enioyned 40. dayes penance, was againe admitted into her foresaid recluse in Leycester. The Byshops letter to the Magistrates of the towne thus be∣ginneth. Willielmus permissione diuina. &c. dilectis filijs. &c.

* 9.12Also, by an other letter of the foresayde Archbish. to the Deane of the Cathedrall church of our Ladye of Leycester being registred, I finde: that of the number of those 8. per∣sons before recite••, whom the Archbishop himselfe at high Masse, did in hys Pontificalibus so solemnely curse wyth booke, bell, and candle: After certeine proces being sent out against them, or els in the meane time being apprehended & taken: two of them recanted their opinions, to wit, Wil∣liam Smith, and Roger Dexter. But in the meane tyme Alyce the wife of the sayde Roger Dexter, takyng holde of the foresaid articles with her husband also, together wyth the said William Smith, abiured the same. For these be the wordes of the instrument. Subsequenter verò, praefati Wiliel∣mus, Rogerus, & Alicia reatus suos respicientes, se nostro con∣spectul praesentarunt. &c. Notwythstanding, whether they presented thēselues willingly, or els were brought against their wils (as most like it was) hard penance was enioy∣ned them before they were absolued. These be the wordes of the instrument.

Sancta mater ecclesia. &c. i. Seeing our holy mother the church, denieth not her lap to any penitēt childe returning to the vnitie of her, but rather profereth to them the same: we therefore do receiue againe the sayd William, Roger, & Alice to grace. And further haue caused them to abiure all and singular the aforesaide articles & opinions before they receiued of vs the benefit of absolution, & were loosed from the sentence of excōmmunication wherein they were snarled: inioyning vnto them penance, according to the quantitie of the crime,* 9.13 in forme as foloweth, that is to say. That eue∣ry one of them y^e sonday next after their returning to theyr proper goodes: they the sayd William, Roger, & Alice, hol∣ding euery one an image of y^e crucifix in their right hands, and in their left handes euery one of them a taper of waxe, waying half a pound waight, in their shirts (hauing none other apparel vppon them) doe goe before the Crosse three times, during the procession of the Cathedrall Churche of our Lady of Lecester: that is to say, in the beginning of the procession, in the middle of the procession, and in the latter end of the procession: to the honor of hym that was cruci∣fied in the memoriall of his passion, and to the honor of the virgin his mother: who also deuoutly bowing their knees and kneeling, shall kisse the same crucifixe so helde in theyr handes. And so with the same procession, they entring a∣gaine into the church: shall stand during all the time or the holy Masse, before the image of the Crosse with their La∣pers and crosses in their handes. And when the Masse is ended, the sayde William, Roger, & Alice, shall offer to him that celebrated that day the Masse.* 9.14 Then vpon the Sater∣day next insuing: the sayd William, Roger, and Alice, shal in the full and publique market, within the towne of Lei∣cester, stande in like manner in their shirtes, without any more clothes vpon their bodies, holding the foresayd cros∣ses in their right hāds, which crosses, three tunes they shal (during the market) deuoutly kisse reuerently kneelyng vppon their knees:* 9.15 that is, in the beginning of the market, in the middle of the market, and in the ende of the market. And the sayde William (for that hee some what vnderstan∣deth the Latine tounge) shall say this Antheame wyth the collect Sancta Katharina:* 9.16 and the foresayde Roger and Alice, being vnlearned, shall say deuoutly a Pater noster, and an Aue Maria. And thirdly, the Sonday next immediatly after the same, the sayde William, Roger, and Alice, in theyr pa∣rish Church of the sayd towne of Leicester, shall stand and do as vppon the Sonday before, they stoode and dyd in the cathedrall Church of our Ladie aforesayde, in all thynges. Which done, the foresayd William, Roger, and Alice, after Masse, shall offer to the Priest or chaplaine that celebrated the same, with all humiliti and reuerence the waxe tapers, which they shall carie in their handes. And because of the colde weather y^t now is, least the foresaid penitents myght peraduenture take some bodely hurt standing so long na∣ked (being mindful to moderate partly the sayd our rigor) we geue leaue:* 9.17 That after their entrance into the churches aboue sayde, whilest they shall be in hearing the foresayde masses : that they may put on necessary garments to keepe them from cold, so that their heads and feete notwithstan∣ding, be bare and vncouered. Wee therefore will and com∣maund you together and a part, that you denounce the said William, Roger, and Alice, to be absolued and restored a∣gaine to the vnitie of our holy mother the church, and that you call them forth to do their penance in maner and forme aforesayde. Giuen at Dorchester, the 17. day of Nouember in the yeare of our Lorde God 1389. and the 9. yeare of our translation.

Unto the narration of these aboue sayd, we will adioyne the story of one Peter Pateshul au Austen Frier,* 9.18 who ob∣taining by the Popes priuiledge (through the meanes of Walter Dis, confessour to the Duke of Lancaster) libertie to chaunge his coat and religion, and hearing the doctrine of Iohn Wicklesse & other of the same fort: began at length to preach opēly and to detect the vices of his order, in such forte as all men wondered to heare the horrible recyting thereof. This being brought to the cares of hys order, they to the number of 12. (cōming out of their house to the place where he was preaching) thought to haue withstode hym perforce. Among whome one especially for the zeale of hys religion, stoode vp openly in his preaching, and contraried y^t which he said, who then was preaching in the Church of S. Christopher in London.* 9.19 This when the faithfull Lon∣doners did see, taking griefe hereat, were mooued w^t great ire against the said Frier, thrusting him with hys other brethren out of the church, whome they not onely had bea∣ten and fore woūded, but also followed them home to their house, mineding to haue destroied their mansion w^t fire al∣so, and so would haue done, had not one of the sheriffes of London, wyth two of the Friers of the sayde house well knowen & reported amongst the Londiners, wyth gentle wordes mitigated their rage and violence.* 9.20 After thys, Pe∣ter Pateshull thus disturbed as is aforesayd, was desired by the Londiners (for so much as he could not well preach amongest them) to put in writing that, which he had sayde before, and other things more that he knew by the Friers: Who then at their request wryting the same, accused the fri∣ers of murther, cōmitted against diuers of their brethren. And to make the matter more apparant & credible, he de∣clared the names of them that were murthered,* 9.21 wyth the names also of their tormentours. And named moreouer, time and place where and when they were murthered, and where they were buryed. Hee affirmed further, that they were Sodomites and traitours both to the kyng and the realme with many other crimes, which mine authour for tediousnes, leaueth of to recite. And for the more confutati∣on of the said friers, the Londiners caused the sayd Bill, to be openly set vp at S. Paules Churche doore in London,* 9.22 Which was there red and copied out of very many. Thys was doue in the yeare of our Lord 1387. and in the 10. yere of King Richarde seconde. Ex Chron. Monachi Albanensis.

Cuius est exordium. Anno gratiae millesimo. &c.

Thus it may appeare by this and other aboue recited, how the Gospel of Christ preached by Iohn Wickleffe and others, began to spread & fructifie abroad in London, and other places of the realme: and more would haue done no dont, had not William Courtney, the Archbishop & other Prelates with the king, set them so forceably with myght & maine, to gainstand the course therof. Albeit as is sayde before, I finde none which yet were put to death therfore, during the raigne of this king Richard the second.* 9.23 Wher∣by it is to be thought of this king, that although he cānot be vtterly excused for molesting the godly & innocent prea¦chers of that time, (as by his brieues & letters afore men∣tioned may appeare) yet neither was hee so cruell against them, as other that came after him: And that which he dyd seemed to procede by the instigation of the Pope and other Byshops, rather then either by the consent of his Parlia∣ment, or aduise of his coūsail about him, or els by his own nature. For as the decrees of y^t parliament in all his time, were constant in stopping out the Popes prouisions,* 9.24 & in bridling his authority as we shall see (Christ willing) a∣none: so y^e nature of the king was not altogether so fiersly set, if that he following the guiding thereof, had not stand so much in feare of the Bishop of Rome and his Prelates, by whose importune letters & calling on, he was cōtinu∣ally urged, to do contrary to that, which both right requi∣red, & wil perhaps in him desired. But howsoeuer the do∣ings of this king are to be excused,* 9.25 or not, vndouted it is y^t Queene Anne hys wife most rightly deserueth singulare commendation: who at the same time liuing with y^e kyng had the gospels of Christ in English, w^t 4. doctours vpon the same. This Anne was a Bohemian borne, and sister to Wincelaus K. of Boheme before: who was maryed to king Richarde about the 5. (some say, the 6.) yeare of hys reigne, and continued w^t hym the space of 11. yeres. By the occasion whereof it may seeme not vnprobable, y^t the Bo∣hemians comming in wyth her, or resorting into thys realme after her, perused and receiued heere the bookes of Iohn Wickleffe, which afterward they conueied into Bo∣hemia, wherof partly mention is made before, pag. 464.

The said, vertuous Queene Anne, after shee had liued with king Richarde about 11. yeares, in the 17. yeare of hys reigne changed this mortall life, and was buried at West∣minster. At whose funeral, Thomas Arundel then Archb. of Yorke, and Lorde Chauncelour, made the Sermon. In which Sermon (as remaineth in the library of Worceter recorded) he entreating of the commendation of her, sayde these wordes: that it was more ioy of her, then of any wo∣man that euer hee knewe. For notwithstanding that shee was an alien borne, she had in English all the 4. gospels, w^t the Doctours vpon them: affirming moreouer and te∣stifying, y^e she had sent the same vnto him to examine. And he sayde they were good and true. And further wyth many wordes of praise did greatly commend her, in that she be∣ing so great a Lady, & also an alien, would study so lowly so vertuous bookes. And he blamed in that sermon sharp∣ly the negligence of the Prelates, & other men. In so much that some sayd, he would on the morow, leaue vp the office of Chauncelour, and forsake the world, & geue him to ful∣fil his pastoral office, for that he had seene and read in those bookes. And then it had bene the best Sermon that euer they heard. Haec ex libro Wygo. In the whiche Sermon of Thomas Arundell, three poynts are to be considered, first the laudable vse of those olde times receaued to haue the Scripture and Doctours in our vulgare English toung. Secondly, the vertuous exercise and also example of thys godly Lady, who had these bookes not for a shew hanging at her girdle: but also seemeth by this Sermon to be a stu∣dious occupier of the same. The third thing to be noted is, what fruit the sayde Thomas Archbyshoppe declared also himselfe to receiue at the hearing and reading of the same bookes of hers in the English toung.* 9.26 Notwythstanding, the ••ame Thomas Arundel, after this Sermone and pro∣mise made, became the most cruell enemy that might be a∣gainst English bookes, and the authors therof as foloweth after in his story to be seene.

* 9.27For shortly after the death of Queene Anne, the same yere (the king being then in Irelād) this Thomas Arun∣del Archb. of Yorke, and Byshop of London, Rob. Bray∣brocke (whether sent by the Archb. of Cant. and the clergy, or whether going of their owne accorde) crossed the seas to Ireland, to desire the king in all spedy wise to returne and help the faith and church of Christ, against such as holding of Wickleffes teaching, went about (as they sayde) to sub∣uect at their procedings, and to destroy the canonical sanc∣tions of their holy mother church. At whose complaint the king hearing the one part speake, and ••ot aduising the other, was in such forte incensed: that incontinent leauing all his affaires incomplete, he spedde his returne towarde England,* 9.28 Where he kept his Christians at Dublin, in the which meane time, in the beginning of the next yere follo∣wing, which was Anno. 1395. A Parliament was called at Westminster, by the commaundement of the Kyng. In which parliament, certaine Articles or Conclusions were put vp by them of the Gospell side,* 9.29 to the number of 12. Which Conclusions moreouer were fastened vp vpon the church doore of S. Paule in London, and also at Westmin∣ster: The copie of which Conclusions with the words and contents thereof, here vnder ensueth.

¶ The booke of Conclusions, or Reformations, exhi∣bited to the Parliament holden at London, and set vp at Paules doore and other places, in the 18. yeare of the raigne of king Richard the 2. & in the yere of our Lord. 1395.

THe first conclusion,* 10.1 when as the Church of Englande began first to dote in tēporalities after her stepmother the great church of Rome, & the churches were authorised by appropriations: faith, hope, and charitie began in di∣uers places to vanish and flie away from our Churche, for so much as pride with her most lamentable and dolerous genealogie of mortall and deadly sinnes, did chalenge that place by title of heritage, and this conclusion is generall and approued by experiēce, custome and maner, as ye shall after heare.

The second conclusion,* 10.2 y^t our vsuall Priesthode which tooke his originall at Rome, & fained to be a power higher then aungels, is not that Priesthoode which Christ or••cy∣ned vnto his disciples. This cōclusion is thus proued, for∣so much as the Romish priesthod is done with signes and pontificall rites and ceremonies, and benedictions, of no force & effect, neither hauing any ground in scripture, for so much as the Bishops ordinall and the new Testament do nothing at all agree, neither do we see that the holy Ghost both geue any good gift through any such signs or ceremo∣nies: because that he together with all noble & good giftes, cannot cōsist and be in any person wyth deadly sinne. The corolary or effect of this conclusion is, that it is a lamenta∣ble and dolorous mockerye vnto wise men, to see the By∣shops mocke & play with the holy Ghost in the geuing of their orders: because they geue crowns for their characters and markes, in stede of white hartes, & this caracter is the marke of Antichrist, brought into the holy Church to cloke and colour their idlenesse.

The third conclusion,* 10.3 that the law of chastity enioyned vnto priesthode, the which was first ordeined to the preiu∣dice of women, induceth Sodomy into the church: but we doe excuse vs by the Bible, because the suspect decree doeth say, that we should not name it. Both reason & experience proueth this cōclusion.* 10.4 Reason thus, forsomuch as the de∣licate feeding and fare of the Clergy, will haue either a na∣turall purgation, or some worse. Experience thus, for so∣much as the secrete triall and proofe or suche men is, y^• they do delite in women. And whensoeuer thou doest prooue or see such a man, marke him well, for he is one of y^e number. The corolarie of this conclusion is, that these priuate reli∣gions with the beginners therof,* 10.5 ought most chiefly to be disanulled as the original of y^e sinne and offence: But God of hys might, doth of priuie sinnes send open vengeance.

The fourth conclusion,* 10.6 that most harmeth the innocent people is this: that the fained miracle of the Sacrament of bread, inducoth al men, except it be a very few, vnto idola∣try: For somuch as they thinke that the body whych shall neuer bee oute of heauen, is by the vertue of the Priestes wordes essentially included in the little breade, the which they doe shewe vnto the people. But woulde to God they would beleeue that which the Euangelicall Doctour tea∣cheth vs in his Trialoge, Quòd panis altaris est accidentali∣ter Corpus Christi.* 10.7 i. that the breade of the aulter is the body of Christ accidentally: for so muche as wee suppose that by that meanes, euery faithful man and woman in the law of God, may make the Sacrament of that bread without any such miracle. The corolarie of this conclusion is, that albe∣it the body of Christ,* 10.8 be endowed w^t the eternal ioy, the ser∣uice of Corpus Christi made by Frier Thomas, is not true, but painted ful of false miracles, neither is it any maruell: for so much as frier Thomas at that time taking part with the Pope, would haue made a myracle of a hens egge, and we knowe it very well that euery lie openly preached and taught, both turne to the rebuke & opprobry of him whych is alwayes true without any lacke.

The 5. conclusion is this, that the exorcisme & halow∣ings, consecrations, and blessings ouer the Wine, Bread,

* 10.9Waxe, Water, Dyle, Salte, Incence, the Aulter stone, and about the Churche walles, ouer the Westiment, Chalice, Miter, Crosse, and Pilgrimstaues, are the very practises of Nigromancy, rather then of sacred diuinity. This con∣clusion is thus prooued, because y^t by suche exorcismes, the creatures are honored to be of more force & power then by their own proper nature, for we do not see any alteration, or chaunge in any creature so exorcised, except it be by false faith which is the principall poynt of deuilish art. The co∣colarie of this is, that if the booke of exorcisation or coniu∣ring of holy water which is sprinkled in the Church, were altogether faithfull and true: we thinke certainly that holy water vsed in the Churche, were the best medicine for all kinde of sicknesse and sores, Cuius contrarium experimur. i. the contrary wherof daily experience doth teach vs.

The sixt conclusion which mainteineth much pride, is, that a king and Bishop both in one person,* 10.10 a Prelate and iustice in temporall causes, a Curate an Officer in worldly office, doth make euery kingdome out of good order. This conclusion is manifest, because the temporalty and the spi∣rituality, are two parts of the holy vniuersal Church, and therfore he which addicteth himself to the one part, let hym not intermeddle wyth the other, Quia nemo potest duobus Dominis seruire, wherfore to be called Amphroditae, whyche are men of both kindes or Ambidextri, which is such as can play with both handes, were good names for suche men of double estates. The Corolary of thys conclusion is, that therupon we the procuratours of God in this case, doe sue vnto the Parliament: that it may be enacted, that all suche as be of the clergie (as well of the highest degree as of the lowest) shuld be fully excused, and occupy themselues with their owne cure and charge, and not wyth others.

* 10.11The seuenth conclusion that wee mightely affirme is, that spirituall prayers made in the church for the soules of the deade (preferring any one man by name, more then an other) is a false foundation of almes, whereuppon all the houses of almes in England are falsly founded. This con∣clusion is prooued by two reasons: The one is, that a me∣ritorious praier (of any force or effect) ought to be a worke proceeding from meere charity: and perfect charity accep∣teth no person, because thou shalt loue thy neighbor as thy self, Wherby it appeareth, that the benefit of any temporall gift bestowed & geuen vnto priestes and houses of almes, is the principall cause of any speciall prayers, the which is not farre different from sunonie. The other reason is, that euery speciall prayer made for men condemned to eternall punishment, is very displeasant before God. And albeit it be doubtful, yet is it very likely vnto the faithfull Christi∣an people, that the founders of euery suche house of almes for their wicked endowing of the same, are for y^e most part passed by the broad way. The corolary is, that euery prai∣er offorce and effect proceeding of perfect charitie, woulde comprehend generally all such, whom God wold haue sa∣ued, and to liue. The marchaundise of special praiers now vsed for the dead, maketh mendicant possessioners & other hierling priestes, which otherwise were strong enough to worke & to serue the whole realme: And maintaineth the same in idlenesse, to the great charge of the realme, because it was prooued in a certaine booke which y^e king hath, that a hundreth houses of almes,* 10.12 are sufficient for the whole realme. And thereby might peraduenture greater increase and profite come vnto the temporalitie.

The 8. conclusion needefull to tel the people begui∣led, is, that pilgrimages, praiers, and oblations made vn∣to blinde crosses or roodes,* 10.13 or to deafe images made eyther of woode or stone: are very neare of kinde vnto Idolatry, and farre different frō almes. And albeit that these thyngs which are forbidden and imagined,* 10.14 are the booke of errour vnto the common people: notwithstanding, the vsual and common image of the Trinity is most especially abhomi∣nable. This conclusion God himselfe doeth openly many∣fest, commaunding almes to be geuen to the poore & needy man, for he is the image of God in more perfite similitude and likenesse then any blocke or stone. For God did not say, let vs make a blocke or stone vnto our likenes and i∣mage, but let vs make man, for so muche as the supreme & highest honor which y^e clergy calleth Latria, pertaineth on∣ly to the Godhead,* 10.15 & the inferior honour which clergy call Dulia, pertaineth vnto men and angels, and to none other inferior creature. The corolarie is, y^e the seruice of y^e crosse celebrate twise euery yere in our church, is ful of idolatry: For if roode, tree, nailes, and speare, ought so profoundly to be honoured and worshipped,* 10.16 then were Iudas lippes (if any man could get them) a marueilous goodly relique. But thou Pilgrime, we pray thee tell vs, when thou doest offer to the bones of the Saintes and holy men whych are layd vp in any place: whether dost thou relieue therby the holy man which is already in ioy, or that almes house that is so well endowed,* 10.17 whereas they are canonised (the Lord knoweth howe) and to speake more plaine, euery faithfull Christian may well iudge and suppose, that the strokes of that same man, whom they calls. Thomas, were no came of Martyrdome, nor yet be.

The 9. conclusion that keepeth the people low, is, that auricular confession which is said to be so necessary for sal∣uation, & the fained power of absolution: exalteth and set∣teth vp the pride of priests, and geueth them oportunity of other secrete talkes, which we will not at thys tune talke of, for so much as both Lordes and Ladies doe witnes that for feare of their confessors, they dare not speake the truth: and in time of confession is good oportunitie ministred, of wooing, or to play the baudes, or to make other secret con∣uentions to deadly sinne. They affirme and say, that they are commissaries sent of God to iudge & discerne of al ma∣ner sinne, to pardone and clense what so euer please them. They say also,* 10.18 that they haue the keyes of heauen and hell, & that they can excommunicate, curse and blesse, binde and loose, at theyr owne will and pleasure: in so muche, that for a small rewarde, or for 12. d. they will sell the blessyng of heauen by charter and clause of warrantes sealed by theyr commō seale. This conclusion is so common in vse, that it nedeth not any probation.* 10.19 The corolarie hereof is, that the Pope of Rome whych fained himselfe to be the profounde treasurer of the whole Church, hauing that same woorthy iewell which is the treasure of the passion of Christ in hys owne keping and custody, together with the merites of all the saintes in heauen, wherby he geueth fained indulgen∣ces and pardons a poena & culpa: Hee is a treasurer almost banished out of chariti, wherby he may deliuer al captiues being in purgatory at hys pleasure, and make them not to come there. But heere euery faithfull Christian may easily perceiue that there is much falshode hid in our church.* 10.20

The 10. that manslaughter (either by warre or by any pretensed law of iustice, for any temporall cause, or spiritu∣all reuelation) is expresly contrary vnto the newe Testa∣mēt, which is the law of grace, full of mercy. This conclu∣sion is euidently proued by the examples of the preachyng of Christ heere in earth, who chiefly teacheth euery man to loue his enemies, and haue compassiō vpon them, and not to kill and murther them. The reason is this, that for the most part when as men do fight, after the first stroke, cha∣rity is broken: and whosoeuer dieth without charity, goth the right way to hell. And beside that, we doe well vnder∣stand & know that none of the clergy, neither by any other lawfull reason, can deliuer any man from the punishment of death, for one deadly sinne, and not for an other: but the law of mercy which is the new Testament, forbiddeth all maner of murther. For in the Gospell it is spoken vnto our forefathers, thou shalt not kil. The corolary is: It is a very robbing of the people, when Lordes purchase indul∣gences and pardons a poena & culpa, vnto such as do helpe their armies to kil and murther the christian people in so∣reine countreys for temporal gaine, as we do see certaine souldiors which do runne amongst the Heathen people to get themselues fame & renowme by the murther & slaugh∣ter of men. Much more doe they deserue euil thanks at the hands of the king of peace, for so much as by humility and peace, our faith is multiplied & increased: for murtherers and manquellers, Christ doeth hate and manaseth: he that striketh with the sword, shall perish with the sword.

The 11. conclusion is, whyche is shame to tell: that the vow of chastity made in our church by women whych are fraile and vnperfite in nature, is the cause of brynging in many great and horrible offences and vices, incident vnto the nature of man. For albeit, the murther of their children borne before their time,* 10.21 and before they are christened, and y^e destruction of their nature by medicine, are filthy & foule sinnes: yet they accompanying amongest themselues, or with vnreasonable beastes, or with any creature not ha∣uing life, doe passe to such an vnseemelinesse, that they are punished by infernal torments. The corolarie is, that wi∣dowes & such as take the mantell and the ring delitiously fed, we would that they were maried, because that we can not excuse them from priuate offence of sinne.

The 12. that the multitude of artes not necessary (vsed in this our Church) causeth much sinne & offence in waste, curiosity, and disguising in curious apparell: experience & reason partly doth shewe the same, for so muche as nature with a few actes, is sufficient for mans vse and necessity.

This is the whole tenor of our ambassade which Christ hath commanded vs to prosecute at this time, most fit and conuenient for many causes. And albeit that these matters be heere briefly noted and touched: yet notwithstandyng, they are more at large declared in another boke with many

other more in our owne proper tounge, which we would should be common to all Christian people. Wherefore, we earnestly desire and beseeche God for his great goodnesse sake, that he will wholy reforme our Church (now altoge∣ther out of frame) vnto the perfection of his first beginning and original. Ex Archiuis Regijs.

¶ These verses following, were annexed vnto the conclusions.

Plangunt Anglorum gentes crimen Sodomorum, Paulus fert horum sunt idola causa malorum, Surgunt ingrati Gyerzite Simone nati, Nomine praelati hoc defensare parati, Qui Reges estis populis quicunque praeestis, Qualiter his gestis, gladios prohibere potestis▪

¶ The which verses are thus Englished.

The English nation doth lament, of Sodomites their sinne. Which Paule doth plainely signifie, by Idoles to begin. But Giersitis full ingrate, from sinfull Symon sprong. This to defende (though Priests is name) make bulwarkes greed and strong. Ye Princes therefore which to rule, the people God hath placed, With iustice sword why see ye not, this euill great defaced.

Notes

• * 1.1

  Murdring harts lurking vnder louing wordes.
• * 2.1

  Articles denoū∣ced against W. Brute by priests and Friers.
• * 2.2

  The first article.
• * 2.3

  2. Article.
• * 2.4

  3. Article.
• * 2.5

  4. Article.
• * 2.6

  5. Article.
• * 2.7

  6. Article.
• * 2.8

  7. Article.
• * 2.9

  Otherwise bloudie promo∣ters. These conclusi∣ons and articles of W. Swinder∣by here repea∣ted, & obiected to Walt. Brute are to be founde before, pag. 466. and 467.
• * 2.10

  1. Conclusion.
• * 2.11

  Infan••um facinussci•• licet.
• * 2.12

  A perilous doore to o∣pen.
• * 2.13

  A foule falt f••rsooth.
• * 2.14

  Walter Pride pro∣moters, or rather a proud pro∣moter.
• * 2.15

  The first in∣strumēt ex∣hibited by certain Cha ••••s of Her∣ford, against Walter Bruce.
• * 2.16

  B. of Her∣ford vniust∣ly condem∣ned the ar∣ticles of sir W. Swin∣derby.
• * 2.17

  Matters ob∣iected a∣gainst Wal∣ter Brute.
• * 2.18

  The P. An∣tichrist.
• * 2.19

  Witnesses a∣gainst Wal-Brute.
• * 2.20

  Richard Lee Register & writer here∣of.
• * 2.21

  The forme of the second in∣strument.
• * 2.22

  Matters & co••∣clusions mini∣stred against Walter Brute. This conclusion seemeth to be falsly collected, as were before the articles of W. Swinderby. This conclusion also is not ••ight∣ly gathered.
• * 2.23

  Witnesses a∣gainst W. Brute.
• * 2.24

  Benedict Come Register, witnes and writer of this instrument against William Bruite.
• * 2.25

  Certaine exhi∣bites of Walter Brute in wry∣ting presented to the B. for his defence. Walter Brute a Britone borne.
• * 2.26

  Protestation made.
• * 2.27

  No writer o∣doctor without his errour, the Scripture onely excepted. Errour in the Apostles. Errour in the Doctours. Errours and cō∣trarieties amōg the popish wry∣ters.
• * 2.28

  Brate modestly excuseth his learning.
• * 2.29

  The first case or 〈◊〉〈◊〉 position.
• * 2.30

  The second case or assertion.
• * 2.31

  The first con∣clusion.
• * 2.32

  The pope an i∣dole of desola∣tion sitting in the temple of God. The pope if his lawes be contra∣rie to Christ, is the pestiferous mountaine in∣fecting the whole earth. Ierem. 31.
• * 2.33

  The Pope, the sinfull captained Israel, spo∣ken of ••••••∣chiel. 21.
• * 2.34

  Antichrist described.
• * 2.35

  Ezech. 28.
• * 2.36

  The Pope an idle shep¦heard. Zach. 11.
• * 2.37

  The beast horned lyke the lambe.
• * 2.38

  The Pope signifieth the beast as∣cending out of the earth. Terrible scriptures a∣gainst the Pope. Apoc. 13.
• * 2.39

  Rome Ba∣bylon.
• * 2.40

  Apoc. 17.
• * 2.41

  1290. dayes figured in Dan. 12.
• * 2.42

  The fall of Babylon. Apoc. 14.
• * 2.43

  Esay 13.
• * 2.44

  Ierem. 15.
• * 3.1

  An other declaration of the same maner be∣fore, alter a more ample tractation, exhibited by Walterbrute to the B.
• * 3.2

  They that so humblye iudge of themselues and do not so carelesly cōtinue, are of God.
• * 3.3

  Esay 6.
• * 3.4

  Esay 29.
• * 3.5

  Esay 2••.
• * 3.6

  Libanus and Charmel, two hils, the one in Phoenicia, fruit∣full & pleasants the other in the borders of Iew∣ry, barren & vn∣pleasant, which is Charmel. Daniel. 2.
• * 3.7

  Daniel 1••.
• * 3.8

  In Signo Ge∣mini. Marke heere (good Reader) by this astrono∣micall coniunc∣tion of these two planets in Gemini, hee meaneth couert∣ly the schisme betweene the two Popes which lasted 39. yeares, by the which coniunc∣tion, his mea∣ning is, that God wold haue Antichrist to be disclosed and his church to be reformed.
• * 3.9

  By this perfec∣tion (I suppose) he meaneth the reformation of the church be∣ing out of the way. Esay 11.
• * 3.10

  The reueling of Antechrist.
• * 3.11

  The abhomina∣tion of desolati∣on. Luke 21.
• * 3.12

  Destruction of the Iewes tem∣ple.
• * 3.13

  1390. dayes, in Daniel expoun∣ded.
• * 3.14

  For these 42. monethes, looke page 397.
• * 3.15

  Why rather at this time, then any o∣ther, the matter of Antichrist i•• moued: and why rather in this king∣dome, then in an other.
• * 3.16

  The first re∣ceiuing the faith in thys realme by the Britons.
• * 3.17

  Britaines by the speciall election of God called to fayth.
• * 3.18

  The callyng of the Gen∣tiles to faith
• * 3.19

  Apoc. 12.
• * 3.20

  The woman fed in the desert. 1260. dayes.
• * 3.21

  This place of the desert in the scrip∣ture seemeth here some∣thing hardly expounded. Faith came into Britan∣ny frō the East, not from Italy or Rome.
• * 3.22

  A time, 〈◊〉〈◊〉, and 〈◊〉〈◊〉 a time 〈◊〉〈◊〉 unded.
• * 3.23

  Persecution of Dioclesians ••••••••walo 〈◊〉〈◊〉 〈◊〉〈◊〉 page. ••••.
• * 3.24

  A••••••nd to 〈◊〉〈◊〉 Welch∣••••••.
• * 3.25

  The strong ••••••th of the Britons.
• * 3.26

  Tales of An¦tichrist.
• * 3.27

  A false ima∣gination of Antichrist.
• * 3.28

  The scripture & Prophetes not rightly vnder∣stāde••, touching Antichrist.
• * 3.29

  Touching these 42. monethes, see aboue pag. 397.
• * 3.30

  The old imagi∣nation touching Antichrist con∣futed.
• * 3.31

  Antichrist com∣meth not so grosely as the papists imagine.
• * 3.32

  Esay. cap. 2.
• * 3.33

  Esay 2.
• * 3.34

  Esay 9.
• * 3.35

  Zach. 9.
• * 3.36

  Antichrist can∣not come of the tribe of Dan.
• * 3.37

  Daniel. 9.
• * 3.38

  The abhomina∣tion or Idoll of desolation stan∣ding in the holy place.
• * 3.39

  Antichrist to raigne onely 3. yeares and a halfe is false.
• * 3.40

  Looke before in the story of the x. first perse∣cutions.
• * 3.41

  Apoc. 13.
• * 3.42

  The beast in the 13. of the Apoc. expounded.
• * 3.43

  The purple beast in the A∣poc. meaneth Rome.
• * 3.44

  For these 42. moneths looke before pag. 397.
• * 3.45

  Apoc. 1.
• * 3.46

  Apocalips. 9.
• * 3.47

  The beg••∣ning a 〈◊〉〈◊〉 of the 〈◊〉〈◊〉∣ant begga•• Friers 〈◊〉〈◊〉 of, in the A∣poc. exp••••∣ded of A••∣〈◊〉〈◊〉 look•• 〈◊〉〈◊〉 pag. 41.
• * 3.48

  Non con••••∣dat Psa••••∣rium cum cithara. Whether Antichri•••• be already come.
• * 3.49

  The Pope proued An∣tichrist.
• * 3.50

  Annointing double in scripture.
• * 3.51

  Kinges and Priestes an∣nointed.
• * 3.52

  The Pope•• make them∣selues priests and kynges. The Pope maketh him¦selfe christ.
• * 3.53

  The Pope commeth is the name of Christ. Popes pro∣ued princi∣pal Anti∣christes. The pope an outward frend, and a priui enemy to Christ.
• * 3.54

  Whether the Pope doth main∣tayne any lawes a∣gainst the lawes of Christ.
• * 3.55

  The law of 〈◊〉〈◊〉 com∣maunded in the Gospel.
• * 3.56

  Iohn. 13.
• * 3.57

  Iohn 15.
• * 3.58

  ••. Pet. 4.
• * 3.59

  ••. Iacob. 2.
• * 3.60

  1. Iohn. 3.
• * 3.61

  1. Iohn. 4.
• * 3.62

  Rom. 13.
• * 3.63

  1. Cor. 5.
• * 3.64

  Galatians 5.
• * 3.65

  Ephes. 4.
• * 3.66

  Ephes. 5.
• * 3.67

  Philip. 1••
• * 3.68

  Colos. 3.
• * 3.69

  Thes. 4.
• * 3.70

  Many thinges obserued in the old lawe, which be not obserued nowe. Many thinges vnlawful in the old law, which be lawful now. How Christ did loose and not loose the lawe.
• * 3.71

  Free iustificati∣on, by fayth onely.
• * 3.72

  Grace, that is free fauour, mercy, & good∣nes of God.
• * 3.73

  Rom. 5.
• * 3.74

  Hebrews 9.
• * 3.75

  Christ entreth not into the temple made by man, but to very heauen.
• * 3.76

  The sacrifice of Christ not ma∣ny tymes offe∣red, but once for all.
• * 3.77

  Hebrew. 10.
• * 3.78

  All shadowes ought to cease among Christi∣ans Hebrewes 7. Where the priesthood is remoued, there also the law is remoued.
• * 3.79

  *〈…〉〈…〉 God 〈…〉〈…〉 not 〈◊〉〈◊〉 but no 〈◊〉〈◊〉 the 〈◊〉〈◊〉 by 〈…〉〈…〉, and not by the old law.
• * 3.80

  The 〈◊〉〈◊〉 ceasing, the effect also ceaseth. He mea•••••••• that nece••••∣tie of tithe, which ••••••∣deth by the nece•••••••• the old •••••• to cease.
• * 3.81

  If tithes be claymed by force of the ólde law, by the same law priestes are bound•• to haue •••• temporal∣ties.
• * 3.82

  He proueth not cōt••••••, but the 〈◊〉〈◊〉 thes be 〈◊〉〈◊〉 by the posi∣tiue law of man: Al∣though not by the cere∣moniall law of Moses. Circumci•••• ceaseth: Er∣go, the cere∣monies doe cease. Galat. 4.
• * 3.83

  Chris•••• li∣bertie from the bondage of the lawe.
• * 3.84

  Bounde in one thing (hee mea∣neth) bound in all. Either be•••• to all, or to none.
• * 3.85

  Here hee expresseth his meaning plainly.
• * 3.86

  The one is disalowed, the other is not com∣maunded.
• * 3.87

  Priestes wrest religi∣on to theyr owne profit.
• * 3.88

  Tithes not expreslye commanded a newe by Christ in the Gospell.
• * 3.89

  Math. 6.
• * 3.90

  1. Tim. 6.
• * 3.91

  Tythes not required in the primi∣tiue church.
• * 3.92

  Tithes due to be payde by the posi∣tiue lawe of men.
• * 3.93

  The doctrine of Christ, whether it be contrary to the tradi∣tions of the pope or not. Math. 5.
• * 3.94

  The doctrine of Christ and of the P. compared
• * 3.95

  The glose of Gratianus vpon the cap. Paratus 23. q. 1. dispro∣ued. Christ in aun∣swering to his striker, did not breake his rule of patience out∣wardly.
• * 3.96

  The precept of Christ to turne the other cheek, hath a priuy comparison: as if ye would say, rather be you content to suffer two blows, then to reuenge one.
• * 3.97

  This article of Brute must haue a relation euer to the doctrine of the clergie.
• * 3.98

  The case here a∣gaine of Christ was priuate, and his doctrine is to be vnderstan∣ded in priuate cases.
• * 3.99

  Warre in case al∣lowed of W. Brute.
• * 3.100

  He meaneth re∣sistance for pri∣uate cause, or for worldly goods.
• * 3.101

  Pacience com∣manded in pri∣uate causes a∣mong Christen brethren.
• * 3.102

  The inconueni∣ence of priuate resistance amōg Christen bre∣thren.
• * 3.103

  Paule being striken, did not breake the rule of Christen pa∣tience, neither made any bode∣ly resistance.
• * 3.104

  The fact either of Paul or of a∣ny other, doeth not derogate to the doctrine of our Sauiour.
• * 3.105

  Rom. 12. Rules of Chri∣sten patience.
• * 3.106

  1. Cor. 5.
• * 3.107

  He meaneth such warres of Christiās, as the pope aloweth: rising rather of priuate reuenge of princes, for worldly glory or affection, thē for any publike necessitie.
• * 3.108

  Ephe 6. Corporall wars in the old Te∣stament, be fi∣gures of the spi∣rituall warres in the new Testa∣ment, against sin, and the deuill.
• * 3.109

  What be the wars most proper to Christians.
• * 3.110

  All this ta∣keth not a∣way the lawfulnes of warres, in case of publike ne∣cessitie, but onely in pri∣uate case for temporall goods.
• * 3.111

  Note this word with∣out charitie.
• * 3.112

  Such kynde of wars, that is, suche kinde as be for priuate reuenge of temporall goods.
• * 3.113

  How Iohn Baptist a∣lowed war.
• * 3.114

  They that be lesse in the king∣dom of hea∣uen, greater then Iohn Baptist, ex∣pounded.
• * 3.115

  He meaneth at those wars against 〈◊〉〈◊〉 sur∣〈◊〉〈◊〉 and procured by •••• pope vp∣•••• blind su∣perstition, to fight for the ••o••y lande, 〈◊〉〈◊〉 ta∣•••••• by prin∣•••••• in the ••••essary ••••••sence of ••••••selues •••• of their ••••••ntrey.
• * 3.116

  Obiection.
• * 3.117

  Answere, ••egibus a∣••••dum non exemplis. True mira∣cles here of holy men be •••• dispro∣ued, but spea••••ng vniuer∣sity, the ••••ple doc∣trine and worde of God, is the ••••••e rule for men to fol∣lowe. ••. Reg. 22. Ac••s de∣••••••ed by ••••••se pro∣phets.
• * 3.118

  Iere. 23. Prophets must be try∣ed by doc∣trine.
• * 3.119

  Marke 13.
• * 3.120

  1. Cor. 11. False pro∣phets.
• * 3.121

  Apoc. 13.
• * 3.122

  Myracles are to be tryed.
• * 3.123

  Math. 7.
• * 3.124

  The seruauntes of Christ discer∣ned by working not of miracles, but of vertues.
• * 3.125

  Men or women, are not rashly to be iudged Saintes.
• * 3.126

  This propositiō of Walter Bruit, concerning the war of Christi∣ans not to be lawfull, is not to bee ta∣ken vniuersally, but in particular case as he mea∣neth, which is this: that such wars alowed of the pope, not for the necessary defence of pub∣like peace, liber∣tie and sauegard of our countries, or against pub∣like iniuries of∣fered: but onely to go & kill the infidels, because they beleeue not hauing no other cause: those warres of the pope hee lyketh not.
• * 3.127

  Doctrine of Christian mercy declared.
• * 3.128

  Math. 5.
• * 3.129

  Math. 6.
• * 3.130

  Math. 7.
• * 3.131

  Math. 18.
• * 3.132

  Mercy and pitie commended a∣mong Christi∣ans.
• * 3.133

  Mercy and com∣passion necessa∣ry to all Chri∣stians.
• * 3.134

  The pope con∣trary to Christ, in shewing mercy. 23.9.5.
• * 3.135

  The foundation of the foresayde 5. quest. caus. 23. in the popes de∣crees, taken one∣ly out of the old Testament, and nothing out of the newe. The makers of the popes law follow not the perfect rule.
• * 3.136

  Iohn. 1. Iohn. 8.
• * 3.137

  Heere is m••t, & to be vnderstand, not what publike n•• gistrates may doe in cases of ••••gh teousnes, but what ecclesiastical persons ac∣cording to the office of their profes∣sion should doe, in not reuenging by death, as they doe by offices. Whether the iudiciall law of Moi∣ses, fullye (now after the cōming of Christ) standeth in force, or not. The law of Moses of all lawes most iustest.
• * 3.138

  His marcell is not so much, why theeues are put to deth: but why the Iudiciall lawe of Moses in this point is broken, & in other points is straightly kept: Mark his meaning.
• * 3.139

  Take his mea∣ning wisely (gentle reader) his mind is not so, that no ma∣gistrate, being not without sin, may punish a transgressio••s, but he spea∣keth against such church∣mē, whō pro∣fessing the rule of mercy, shew no mer∣cy at all, but •••• rigor, by their law, ex offic••••
• * 3.140

  〈◊〉〈◊〉 mea∣•••• of the 〈◊〉〈◊〉 and of ••••lergic.
• * 3.141

  •••• speketh 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of re∣•••••• not 〈◊〉〈◊〉 the ••••cution ••••cesiary 〈◊〉〈◊〉 done by ••••••••trates.
• * 3.142

  ••••e dreame ••••••••ucho∣••••our, ••••••erning ••••••••ge ••••••••ded •• Damel.
• * 3.143

  The Iudai∣••••ll necessi∣tie of those ••••••es, hee ••eaneth to ••••••se, not∣withstan∣••••g Chri∣••••n princes •••••• borrow ••••th out of 〈◊〉〈◊〉 ••••••es, and out of al 〈◊〉〈◊〉 what 〈◊〉〈◊〉 thinke •••••• •• ex∣••••••ent for 〈◊〉〈◊〉 com∣•••••• weale.
• * 3.144

  His purpose is not tha•• no euill doer should be punished in a common welth, but his relation is, to the 23. q. 5. asoresaid, noting causes of religi∣on, which the Pope and his prelates are wont to punish with death, ta∣king many times for Tares, that which in deed is pure wheate.
• * 3.145

  1. Cor. 5.
• * 3.146

  Hereby it ap∣peareth, that all his relation in this matter: tou∣cheth onely the cases of heresie and opinions in religion. By this it appea∣reth againe that his respect is onely to the pope and his prelates of the church and not to ciuill magi∣strates.
• * 3.147

  The example of Peter slaying Ananias and Saphira falsly wrasted of the papists.
• * 3.148

  Peter not the cause of the death of Ana∣nias and Saphy∣ra.
• * 3.149

  The wedding garment what it is.
• * 3.150

  The death of Ananias and his wife, what in∣formation it gi∣ueth to the church.
• * 3.151

  Peter not the cause of Anani∣as death.
• * 3.152

  Actes. 3.
• * 3.153

  Ioh. 1••.
• * 3.154

  Like a pul∣led He••••e.
• * 3.155

  Math. 16.
• * 3.156

  The Popes vsurped po∣wer fal•••• founded vp∣on scrip∣tures.
• * 3.157

  Dist. 9. •••• I••a Dem••∣nus ••••cter.
• * 3.158

  The place of Christ ge∣••••ng the keyes to Pe∣ter. Mat. 16. ••••tly ex∣pounded.
• * 3.159

  Math. 18.
• * 3.160

  Iohn 20.
• * 3.161

  Christ one∣•••• the head of the church.
• * 3.162

  1. Cor. 3.
• * 3.163

  Galat. 2.
• * 3.164

  A••••s ••.
• * 3.165

  The thirde errour.
• * 3.166

  Other A∣postles had the power to bynd and to loose, as Peter had.
• * 3.167

  Actes 2.
• * 3.168

  Romans 1.
• * 3.169

  Peter ruled 3. Churches.
• * 3.170

  Actes 1.
• * 3.171

  Actes 2.
• * 3.172

  Acts 3.4.5.
• * 3.173

  Peter gouerned the Church at Ierusalem 4. years before he gouerned An∣tioche. Galatians 2.
• * 3.174

  The keyes of Christes kyng∣dome.
• * 3.175

  Absolution.
• * 3.176

  Three things required in po∣pish absolution. Contrition. Confession. Satisfaction.
• * 3.177

  Two things re∣quired on his part that geueth popish absolu∣tion.
• * 3.178

  De••ret. de ••oe∣niten••••••.
• * 3.179

  Iohn 3.
• * 3.180

  Iohn 5.
• * 3.181

  Math. 25.
• * 3.182

  The saintes shal iudge with Christ.
• * 3.183

  Corinth 4.
• * 3.184

  Iohn 20.
• * 3.185

  The ministeriall power to remit sin, belongeth as well to one priest as to an o∣ther.
• * 3.186

  The keyes of the kingdome of heauen.
• * 3.187

  The keyes mistaken in the Pope. Chanon••.
• * 3.188

  Fayth and hope be the keyes of hea∣uen.
• * 3.189

  2 Cor. 15.
• * 3.190

  Iohn 12.
• * 3.191

  Children departing before bap∣tism•••• condemned.
• * 3.192

  Auriculer confession.
• * 3.193

  Iames 5.
• * 3.194

  De••eni••. 〈◊〉〈◊〉 cap. multiplex misericor∣dia dei.
• * 3.195

  〈◊〉〈◊〉 53.
• * 3.196

  Iohn 1.
• * 3.197

  Confession ••••to God.
• * 3.198

  ••••ticular confession ••••truely ••••ounded ••••on the ••••pture. ••••ke 17.
• * 3.199

  The autors of the Canon law reproued.
• * 3.200

  Iohn 3.
• * 3.201

  Luke 5.
• * 3.202

  The story of the leapers expoun∣ded to make ••o∣thing for ••uti∣cular confession.
• * 3.203

  The clensing of the leprey, & the clensing of the priest in auric•••• lar confession agree not.
• * 3.204

  The popes po∣wer in absol∣uing from sinnes not founded in scripture.
• * 3.205

  The pope can absolue none from punish∣ment.
• * 3.206

  The pope in his pardons decea∣ueth men 3. ma∣ner of wayes.
• * 3.207

  The pope pro∣mising pardons for sinne indu∣ceth men to sinne in simony.
• * 3.208

  Deadly sinne and debte. The pope saith, he can remitte the debte to God: And yet can not remitte the debte to mā. The pope harder to pardon a priest leauing his mat∣ters vnsaid, then for breaking the commaundemēt of God. Absolution to be sought at the handes of God onely.
• * 3.209

  Ex regist. latíno Episc. Herford.
• * 3.210

  Notes.
• * 3.211

  Examples de∣claring what warres hath bene stirred vp by popes
• * 3.212

  Iohn. 6.
• * 3.213

  Galath. ••. Iustification by fayth and not by the law.
• * 3.214

  Rom. 5.
• * 3.215

  Iohn. 6.
• * 3.216

  True eating of Christ, is true bele∣uing in him.
• * 3.217

  Eating of the flesh of Christ what it is.
• * 3.218

  Math. 26.
• * 3.219

  Luke. 22.
• * 3.220

  This is my body, expoū¦ded.
• * 3.221

  Note well gentle Rea∣der.
• * 3.222

  Bread by si∣militude.
• * 3.223

  Bread sub∣stantially, and the bo∣dy Sacra¦mentally.
• * 3.224

  The bread which the Lord gaue entreth not into the bo∣dies, but the body which he gaue en∣treth into the mindes of the dis∣ciples.
• * 3.225

  Paule calleth it materiall bread.
• * 3.226

  Note reader.
• * 3.227

  The vayne prayer of the priestes at their Masse.
• * 3.228

  The people greatly deceued in the sacramēt.
• * 3.229

  The priestes seeke their owne honor in their transubstātiatiō.
• * 3.230

  Marke here ye good priestes.
• * 3.231

  The makers of the Canon law, contrary to thē∣selues.
• * 3.232

  De consec. 2. cap. Prima quidem inquit.
• * 3.233

  De consec. dist. 2 cap. Omnia quae∣cunque voluit.
• * 3.234

  Contrarietie in the popes Canons.
• * 3.235

  De consecrat. dist. 2. cap. Ego Berengarius.
• * 3.236

  The recantation of Berengarius is hereticall. The Sacrament left by the priestes negli∣gence to be eatē of a mouse re∣turneth againe from body to bread.
• * 3.237

  Whether exter∣nall signes in a priest, be the signe of Anti∣christ or els be grounded vpon Christ.
• * 3.238

  Three orders or sortes of priestes.

  • 1. Aaronicall.
  • 2 Eternall.
  • 3. Christian.
• * 3.239

  Leuiticall priestes deuided from the people by kindred, office, and inheritance.
• * 3.240

  The priesthoode of Christ diffe∣reth from the Leuiticall priest∣hoode, how and wherein.

  • 1. In kindrede.
  • 2. In othe taking.
  • 3. In durabilitie.
• * 3.241

  4. In ma•••••• of 〈◊〉〈◊〉.
• * 3.242

  5. In place of sacrificing.
• * 3.243

  The law bringeth none to perfection.
• * 3.244

  The priest∣hoode of Christ diffe∣reth from all other priesthood. The third priesthoode. The name of Sacerdos or priest not vsed in the new Testament of Christ.
• * 3.245

  The fourthe priesthoode, which is the Romane priesthoode.
• * 3.246

  The office of priestes after the popes order.
• * 3.247

  The body of Christ not left to be a sacrifice for sinne, but onely for a Sacrament.
• * 3.248

  How the memoriall of the sacra∣ment came to the real∣tie of the sa∣crifice it selfe.
• * 3.249

  The order and office of prayer. The Lordes prayer.
• * 3.250

  Math. 6.
• * 3.251

  The a••tes of Necromancie, Southsaying & with craftes, how & frō whō they came.
• * 3.252

  Against exorcising of Priestes.
• * 3.253

  Coniuring or halowing in the popish church.
• * 3.254

  Holy water coniured.
• * 3.255

  Exorcistae.
• * 3.256

  The absurditie & abhominatiō in the popish exorcismes detected.
• * 3.257

  Where was the popes holy wa∣ter then in the great pestilence in the tyme of K. Edward. 3.
• * 3.258

  Iames. 4.
• * 3.259

  Remish con∣iurers.
• * 3.260

  The good lyfe of a priest, a great matter to deale in Gods matters.
• * 3.261

  The prayer of a vitious priest, little anay leth before God.
• * 3.262

  Remembraunce of Christes passion, needeth not to God, but to man.
• * 3.263

  Priestes more bound to lay Masse cōmaded by man: then to preaching com∣māded of God. Spirituall fornication.
• * 3.264

  Ieronymus.
• * 3.265

  Whether priests may bargen to sing for soules departed.
• * 3.266

  Ieronymus.
• * 3.267

  Selling of prayer ab∣hominable.
• * 3.268

  Religious men and women, deuourers of wydowes houses. Praying for soules in Purgatory.
• * 3.269

  Euil gotten lādes as euil bestowed, for praying for soules in Purgatory.
• * 3.270

  Bying and sellyng of prayers in the Popes Church. Bying and selling of pardons. Parsō, place, apparell, curiositie or eloquence of prayer not regar∣ded of God.
• * 3.271

  The prayer of the pha∣risie and of the Publi∣cāe cōpared.
• * 3.272

  Prayer that doth more for money then for charitie disproued.
• * 3.273

  Selling of pardons. Selling of orders. Selling of church halowinges. Selling of discipline. Selling of fraternitie. Selling of Ditiges, yere mindes, con∣fessions, weddinges, buriynges. Selling of Sermons. &c.
• * 3.274

  Example to be taken by the fall of Babylon.
• * 3.275

  The citie of Rome, Babi∣lon Apoc. 18
• * 3.276

  The tempo∣rall dominiō of the citie of Rome.
• * 3.277

  The spiritu∣all dominiō of the citie of Rome.
• * 3.278

  The fourth beast in the prophesie of Daniel mea∣neth Rome.
• * 3.279

  The beast with 7. heades in the A poc. signifieth Rome.
• * 3.280

  The feete of the Image in the dreame of Na∣buchodonozar signifieth Rome
• * 3.281

  The beast with two hornes lyke the Lambe, signifieth the spirituall domi∣nion of Rome.
• * 3.282

  Iesus is Christ two maner of wayes, as King and priest.
• * 3.283

  The double sword of the Pope.
• * 3.284

  The Bish. of Rome secketh to be worship∣ped as God.

  The commaun∣dementes of the pope more re∣garded then Christes.
• * 3.285

  In euery Sacra∣ment 2. thinges conteyned.
• * 3.286

  Caueat emptor.
• * 3.287

  The rewardes of the beast.
• * 3.288

  The number of the name of the beast.
• * 3.289

  Dux cleri.
• * 3.290

  Martinus poenitenlia∣rius.
• * 3.291

  Mo wicked popes then Emperours
• * 3.292

  Matters of Idolatry.
• * 3.293

  Images.
• * 3.294

  Othes how far they are tollerable.
• * 3.295

  Whether temporall goods may be taken a∣way from ecclesiasti∣call persons offending.
• * 3.296

  Popes take from Empe∣rours their benefactors, temporall dominion when they offend: Ergo, much more may Emperours take from popes tem∣porall do∣minion whē they offend. A prophecie of Walter Brute, that temporall goods shall be taken a¦way frō the clergie for the multi∣tude of their sinnes.
• * 3.297

  Walter Brute a∣gaine com∣manded to a••peare.
• * 3.298

  Byshops & ••••tors, ••••h 10. Bachelors •• divinitie, •• monkes •• Doctors ••lars sit∣•••••• vppon Walter B••re. Nicholas Herford but also present.
• * 3.299

  The Wri∣••••ges of Walter 〈◊〉〈◊〉 ex∣〈◊〉〈◊〉.
• * 3.300

  The tenor of the sub∣••••••ion of Walter Brute.
• * 3.301

  The sub∣••••••sion of Walter Brute open∣•••• read at Herford.
• * 4.1

  A letter sent to Nicho Herford.
• * 4.2

  Nicolaitaens.
• * 4.3

  1. q 1. ca Qui∣cunque studet.
• * 4.4

  1. q. 1. Si quis a Simoniacis.
• * 4.5

  Ex Leone Papa, 2. q. 1.
• * 4.6

  Brother in na∣ture. In maners no brother.
• * 4.7

  5. Conclusions sent.
• * 5.1

  The epistle of Lucifer to the proud prelates of the popes clergie.
• * 5.2

  The difference betwene the bi∣shops of the pri∣mitiue church and of the latter church.
• * 5.3

  Humilitie edi∣fieth. Pride destroy∣eth.
• * 5.4

  Placing of∣proud pre∣lates the cause of all mischiefe. The Church neuer well gouerned since the Deuils often were take of the Church∣men.
• * 5.5

  Pride in pre∣lates noted.
• * 5.6

  Popish pre∣lates neither geue to God not to Caesa•• that which belongeth to God & Cae∣sar. The double iurisdiction of the popes 2. swordes commeth of Lucifer. The outra∣gies of the popes clergie described. Dominos. Sanctos. Sanctisim••••
• * 5.7

  The lasciui∣ous and whorish lyfe of the Ro∣mish clergie.
• * 5.8

  The who∣rishe latter Church of Rome.
• * 5.9

  Pope succes∣sour not of Simon Peter but of Simō Magus. Wicked and vnworthy minysters admitted in the Popes church. Vnworthy bestowing of benefices.
• * 5.10

  Acception of person. Bribery.
• * 5.11

  Lorie of Lucre.
• * 5.12

  Extortion. Peruerting of Iustice.
• * 5.13

  Destruction of true faith.
• * 5.14

  The life of papistes cō∣trary to their tea∣ching.
• * 5.15

  The Pope encreaseth ••ell
• * 5.16

  Antichrist.
• * 5.17

  The pope a ••yned p〈◊〉〈◊〉 of peace be∣twene prin∣ces. The Ro∣••••ine em∣pire craftely ••••••uerted by the pope. Simonie the popes nurse.
• * 5.18

  Promoting of proud & 〈◊〉〈◊〉 Cardi¦nals.
• * 5.19

  Cloked ho∣lyn••••.
• * 5.20

  Wrasting of scripture.
• * 5.21

  Tyrannie & crueltie by the pope.
• * 5.22

  Ex Registro Hereford.
• * 5.23

  Epist Lucif. ad praelatos.
• * 5.24

  Vincent. Spec. hist. lib. 25. cap. 89.
• * 5.25

  Ex prophe∣tia Hilde∣gardis.
• * 5.26

  The deuill ge∣ueth thankes to clergie men. The silence of priestes for not preaching the Gospell dam∣neth many a soule.
• * 6.1

  The popes letter to the B. of Hereford.
• * 7.1

  The popes wilde Bull let loose against the seruauntes of Christ.
• * 7.2

  A lack good hart what sorow the pope taketh.
• * 7.3

  As though no learning were but in the church of Rome.
• * 7.4

  The dragō here spoureth out his floudes of water to drowne the Christians.
• * 7.5

  Behold the spi∣rit of the popes meke holynes.
• * 7.6

  The bowels of Iesus Christ be full of mercy: the bowels of the pope full of tryanny.
• * 7.7

  Helpe the pope at a pincheror els he is like to take a ••all.
• * 8.1

  The hoat cōplayning charitie of the B. of Herford.
• * 8.2

  W. Swin∣derby and Steuen Bel complayned of to the king.
• * 8.3

  Furioso•••• cōmittas gladium.
• * 8.4

  Pseudo catholica fides.
• * 9.1

  An other letter of K. Richard a∣gainst W. Brute.
• * 9.2

  Walter Brute.
• * 9.3

  Whether the doctrine of Bruce was euer a∣gainst reli∣••••ce, howe ••this lyke ••••. ••rut.
• * 9.4

  K. Richard ••t agaynst the Gospel. •••••• by the Archb. and the prelates Ex Regist. W. Court. •••••• Archb. Cant.
• * 9.5

  Roger Dex∣•••••• Nicho∣las Taylor. Rich. Wag∣••••fe, Mich. Scriuener, W. Smith, Iohn. Henry, W. Parch∣n••nar, Ro∣ger Gold∣smith accu∣sed.
• * 9.6

  Roger, Nicho∣las, Richard Michell, Will∣am, and Roger, accursed with booke, bell, and candle.
• * 9.7

  The whole towne of Lei∣cester interdic∣ted.
• * 9.8

  Matild an An∣chores, cited to appeare.
• * 9.9

  The kings pro∣ces sent by the B. to arch the 8. aforenamed.
• * 9.10

  Margaret Caily a Nun constrai∣ned agaynst her will to take a∣gaine her habite.
• * 9.11

  Matild recāteth.
• * 9.12

  William Smith Roger Dexter, & Alice his wife abiure.
• * 9.13

  The maner of their penance inioyned.
• * 9.14

  Ann. 1309.
• * 9.15

  3. kisses •••• the ••••olle.
• * 9.16

  The collec•• of Katherin. The Pater noster, & A. ue Ma••••.
• * 9.17

  Cold wea∣ther graci∣ously consi∣dered.
• * 9.18

  Peter Pate∣shul against the friers.
• * 9.19

  Londinen against the friers.
• * 9.20

  Peter Pate∣shull.
• * 9.21

  The Friers accused with horri∣ble crimes.
• * 9.22

  Anno 138••. Ex Chron. D. Albani.
• * 9.23

  Few of none burned in K. Richardes ••••re.
• * 9.24

  Kings ma∣••y tymes brought in •••••• much f••••e of the Pope.
• * 9.25

  Commēda∣i••••a of Queene Anna wife •••• king Richard, Anno. 1394. The mari∣age of Queene Anne to K. Richard. The occasiō how the doctrine of Wickliffe come to Bohemia. The death of Queene Anne. Exsrag∣mento Libri ••••••us••lem Wigornēsos bibliothecae. Ex accom∣nid••lo D. M••ib. Archb. Can. Queene Anne had the 4. Gos∣pels, with the Doctors in Englishe.
• * 9.26

  Tho. Arun∣dell, Arch. breaketh his owne. promise.
• * 9.27

  Tho. Arun∣dell and the B. of Lōdon, go to Irelād to the King to complain of the fauo∣rers of Gods worde.
• * 9.28

  Ex histor. D. Alb••ni. Anno. 1395.
• * 9.29

  Conclusiōs offred vp in the parlia∣ment houses.
• * 10.1

  Conclusions exhibited in the parliament.
• * 10.2

  Papisticall priesthood.
• * 10.3

  The single life of priestes.
• * 10.4

  He doth very excellently paint out the le∣cherous clergie.
• * 10.5

  He prophecieth agaynst mōkery.
• * 10.6

  The fayned my∣racle of transub∣stantiation.
• * 10.7

  He meaneth here Wickliffe.
• * 10.8

  The feast of Corpus Christi inuented by Tho. Aquinas.
• * 10.9

  The exorcismes and blessinges of Priestes.
• * 10.10

  The difference betwene the ecclesiastical & politike estate.
• * 10.11

  The foundation of Masses for the dead.
• * 10.12

  A hundred thou ses of almes suff••cient for England.
• * 10.13

  Pilgrimages & oblations.
• * 10.14

  The Image of the Trinitie an abhominable thing. A poore man the perfect I∣mage of God.
• * 10.15

  Latria. Dulia.
• * 10.16

  Ivdas lippes.
• * 10.17

  The de•••• of Tho. Becket •••• Can•••••• not to be counte•••• martyrd••••. Auricular confessi••••. Confession the minister of Iust.
• * 10.18

  The impu∣dent bo••••••es of Priestes.
• * 10.19

  The pope treasurer of the Church, in steede of treasure lay∣eth vp coales.
• * 10.20

  How wat it lawfull, the proose by experience.
• * 10.21

  Nunnes & wydowes which vow single lyfe.