¶ A pistle to the Christian reader ¶ The Revelation of Antichrist. ¶ Antithesis/ wherein 〈◊〉 compared together Christ's acts and our● holy father the 〈◊〉. ¶ Richard Brightwell unto the christian read Philip. GRace/ mercy & the peace of god passing all understanding which is the jure confidence of remission of sin in the blood of Christ/ and perfaite trust of the heritage of everlasting life in the same Christ our lord be with the Christian Reader/ and with all that call upon the name of jesus. All be it there was nothing that Christ spoke being present among us in this mortal life but it had a quickness spirit/ and comfort: joannis. vi● yet chiefly of all this warning precessed (in mi●iudgemēt) all other words/ where he exhorted us/ while we had light to believe in the light/ that we might be the children of light. And again/ yet a little while/ joan. xi●. is the light with you walk while ye have light lest the darkness come on you: for he the walketh in the dark wo●teth not whether he goeth/ who is this light that we are exhorted to believe in? truly it is Christ as saint joan doth testify. He was the true light that lighteneth all men/ which come in to the world. joan. ● To believe in this light maketh us the children of light/ & the sure inheritors with Jesus christ. Even now have we cruel adversaries which set up their bristles saying/ why then shall we do no good works? To these we answer as Christ did to the people in the uj of saint joan. joan. v● Which axed him what they should do that they might work/ the works of God? jesus answered and said unto them. This is the work of god/ that ye believe on him/ whom he hath sent and after it followeth/ verily verily I say unto you/ be that believeth on me hath everlasting life. To this also condessendeth saint joan in his epistle saying. i, joannis. v● These things have I written unto you that believe on the name of the son of God/ that you may surely know/ how that you have eternal life/ what is the name of the son of god? Trvely his name is jesus that is to say a saviour/ therefore thou must believe that he is a saviour. But what a availeth this? ●ovi. two. The devils do thus believe and tremble. They know that he is the son of god. ●ath. viii. And said unto him crying. O jesus the son of god/ what have we to do with the They know that he hath redeemed mankind by his passion/ and laboured to let it/ ●ath. xxvii. for when Pilate was set down to give judgement/ his wife sent unto him saying/ have thou nothing to do with that just man/ fore I have suffered many things this day in my sleep about him. No doubt she was vexed of the devil to th'intent that she should persuade her husband to give no sentence upon him/ so that the longer Satan over mankind might have had jurisdiction. They know that he hath supressed sin and death/ as it is written/ death is consumed in to victory. ●. xiii. ●re. two. ●in. xvi Death where is thy sting? hell where is thy victory? the sting of death is sin. The strength of sin is the law. i joan. v●● But thanks be unto god which hath given us victory/ thorough our lord jesus Christ/ Roma. viii. which by sin damned sin in the flesh/ for god made him to be sin for us (that is to say a sacrifice for our sin/ and so is sin taken in many places of the two testaments) which knew no sin/ two. Corinth. v. that we by his meanis/ should be that righteousness which before god is allowed. It is not therefore sufficient to believe that he is a saviour and redeemer: but that he is a saviour and redeemer unto thee/ and this canst thou not confess/ except thou knowledge thyself to be a sinner/ for he that thinketh himself no sinner/ neadith no saviour and redeemer. Mathei. ix. And of these Christ saith I came not to call rightewesmen (that is to say them that think them selves no sinner's/ Psal. xxxiii. Roma. iii. for in very deed there is none righteous/ no not one) but sinners to repentance. For they which are strong have no nead of a physician/ Math. ix. but they that are seek. There fore knowledge thyself a sinner that thou mayst be justified. Not that the enumberinge of thy sins can make the rightewesse. But rather a greater sinner/ ye and a blasphemer of the holy name of god/ as thou mayst see in Cain which said that his sins where greater than that he might receive/ Gene. iii●. forgevenes' of God and so was reprobate. Thou must keep therefore an order in thy justification/ first considering what the law requireth on thee/ which truly bindeth the now to as much as though thou were in the state of innocency/ and commandeth the to be with out concupiscence which is original sin. condemning the infants (that are not baptized in his blood) for this original sin (yet could not they do with all) which God of justice would not do/ except they had transgressed his law and were bound to be with out this concupiscence/ if thou wouldest reason/ why God doth thus/ take Paul's answer. Roma. ix. O man what art thou which disputest with God? Know this that it is god which giveth the sentence with whom is none iniquity but all justice and mercy. How be it if thou ask me/ why he bindeth us also (which are come to perfaite understanding) to that which is impossible for us to accomplysch? Thou shalt have saint Augustyns answer/ which saith in the second book that he wrote to Hierome/ that the law was given us/ that we might know what to do and what to eschew/ to th'intent that when we see ourselves not able to do that which we are bound to/ nor avoid the contrary that then we may know what we shall pray for & of whom we shall ask this strength so that we may say unto our father. Good father command what so ever it pleaseth the And give us the grace to fulfil that thou commandest. And when we perceive that we cannot fulfil his will/ yet let us confess that the law is good and holy/ & that we are sinners & carnal sold under sin/ Roma. seven but let us not here stick for now are we at hell gates/ and truly should fall in to utter desperation except God did bring us again shewing us his Gospel and promiss/ saying fear not little flock for it is your father's pleasure to give you a kingdom. Luce. xii. If we receive the witness of men/ the witness of god is greater/ for this is the witness of god/ which he testified of his son. He that believeth on the son of god hath the witness in himself. i. joannis. v He that believeth not god hath made him a liar be cause he believed not the record that God gave of his son. And this is that record/ how that God hath given unto us eternal life/ and this life is in his son/ j Pet. ij. Esate. liij. Philip. two. which was made our best/ bearing our sins upon his own back/ made obedient unto the death offering up our iniquities (as a sacrifice) unto his father/ being our mediator and Atonement betwixt his father and us. i joan. j ●. Corin. i●. Made of God for us/ wisdom/ rithtewesnes/ holiness/ and redemption/ fulfilling the law for us. So that sin hath no power over us neither can condemn us/ for our satisfaction is made in Christ which died for us that were weked/ Roma. ●● & naturally the children of wrath even as well as the other. But god which is rich in mercy thorough the great love where with he loved us/ even when we were dead thorough sin/ hath quickened us with Christ/ and with him hath raised us up/ & with him hath made us sit in heavenly things thorough jesus Christ/ for to show in times to come the exceeding riches of his grace in kindness to us ward thorough Christ jesus. For by grace are ye made safe thorough faith/ and that not of yourselves/ for it is the gift of God/ and cometh not of works/ lest any man should boast himself. joannis l But of his fullness we have all received/ and favour for favour/ that is to say/ the father of heaven hath favoured us for his sons sake/ and not for our own deservinges (as when we see a man favoured and loved for an other man's sake) And hath promised unto us freely the inheritance of heaven. jacobi. i. This promiss must we believe with sure trust and waver not/ for he that doubteth is like the waves of the see/ toast of the wind and carried with violence. Nether let that man think that he shall receive any thing of god This gospel and promise must we look after with unfeigned hope/ Hebre. vj. wherein be cause we should nothing doubt/ God hath added an oath unto his promise/ to show unto the heirs of promise the stableness of his counsel/ that by those two immutable things (in which it was unpossible that god should lie) we might have perfect consolation which have fled for to hold fast the hope that is set forth before our faces/ which hope we have as an anchor of the soul both sure and steadfast. For this promise must we pray daily unto our father desiring to be loosed from this body and to be with Christ/ Philip. i. two. Corin. v. for we sigh in this bodey desiring to be clothed with our mansion which is from heaven. i joan. iij. joan. xii. And we know that then we shall be like him/ for we shall see him as he is/ and shall be the perfect children of lighe. Hebreo two Therefore dear brethren we ought with all mind and affection to attend unto the things which we have hard lest we be spilled/ ij. Petri two for if god spared not the Angels that sinned but cast them down in to hell/ and put them in chains of darkness there to be kept unto judgement. And every transgression and disobedience/ Hebro two received a just recompense to reward/ how shall we escape if we despise so great health? Hebreo three Take heed dear brethren/ that there be in none of you an evil heart in relief/ that he should depart from the lyvinge God/ but exhort one an other daily/ left any of you were hard hearted and be deceived with sin. Remember that Christ exhorted us to walk while we have light lest that the darkness come upon us/ joan twelve for he that walketh in the darkness/ joan xi knoweth not whether he goeth. If a man walk in the day he stumbleth not/ because he saith the light of this world/ if amam walk in the night he stumbleth be cause there is no light in him This day & light (as we have said before) is christ which sayeth/ I am come a light in to the world/ joan. x●. that woe so ever believe on me should not bide in darkness/ who is this darkness? truly the Philosophers say that if a man know on of the contraries he must needs know the other/ but the light & the darkness are contrary/ and Christ is the light therefore it is necessary that the contrary to Christ (that is to say Antichrist should be the darkness. And there are divers Antichristes and adversaries to god the father/ to christ/ & to their spirit/ Gen ●. iij. as the devil/ the flesh/ & the world. The devil was the first & tempted Eve in paradise which consenting to his temptation persuaded Adam to eat of the fruit which god sorbade them/ & so was he the author of the condemnation of all Adam's posterity/ & there god condemning the devil gave a promise of our redemption in christ faing I will put enmity between the and the woman between thy seed & her seed. And her seed shall depress & all to break thy head/ & thou shall lie watching the sole of his foot. To this agreeth sanct Peter saying/ ●. Petri. v. your adversary the devil as a roaring lion walketh about seeking whom he may devour/ whom resist steadfast in the faith remembering that ye do but fulfil the same affilictions which are appointed to your brethren the are in the world. This confirmeth Christ himself saying unto Peter. Simon simon/ behold sathan hath desired you/ Luce. xx●. to sift you as it were wheat but I have prayed for the that thy faith fail not. Nether is it mervell though he do us thus assail/ sythge presumed to t●pte chaste our lord in the wilderness. ●ath four Let us not give place in this temptation/ but keep faithfully our profession for our high pressed (christ jesus) Hebreo. jill. cannot but have compassion on our infirmities/ for he was in all points like tempted/ but yet with out sin/ let us therefore go boldly unto the seat of grace that we may receive mercy/ & find grace to help in time of nead/ that we be not tangled with his fair flattering & delicious entysementes that bring eternal damnation/ but that we be strong in faith prayesinge the glorious name of god which delivereth us from all evils. The second is the flesh where of it is written. The flesh lusteth contrary to the spirit/ Gala. v: & the spirit contrary to the flesh. These are contrary one to the other so that ye can not do that which ye would. The flesh is called not only the desires of the flesh but all things that we do/ think or speak/ ye our hole body/ soul reason/ with the chief and highest powers of them/ if they be not led and gowerned with the spirit of God. The spirit is every outward and inward work that a man having faith and charity) which are the fruits and gifts of the spirit) Gala. v. doth work seakinge spiritual things. This spirit beareth witness unto our spirit that we are the children of god/ Roma. viii. for he that hath not this spirit of Christ/ is none of his kingdom. But is the bond servant of sin/ under which he is subdued and remaineth captive under the law. ij. Pet. ill. Roma. vi. Roma. seven But ye dear brethren are made dead as concerning the law/ by the body of Christ/ that ye should be coupled to him that is risen again from death/ that we should bring forth fruit unto god/ for when we were under the law/ the lusts of sin which were stirred up by the law reigned in our membres/ to bring forth fruit unto death. But now are we delivered from the law/ and dead from it/ where unto ne were in bondage that we should serve in anew conversation of the spirit/ and not in the old conversation of the letter. We know that the fleshly mind is enmity against God. Roma. seven. For it is not obedient to the law of God neither can be/ so that they which are given to the flesh can not please god. We know that every man is tempted/ drawn away/ and entyesed of his own concupiscence/ jaco. j and when this concupiscence and lust hath conceived/ she bringeth forth sin/ And sin when it is fine sched bringeth forth death. We know that as long as we live in this world we carry about with us the old man of sin/ which (with out he be with continual diligence suppressed and mortified) beseageth the new man with his venom and concupicences (which is original sin) planted as natural ye in him as venom in a serpent's tooth/ sith than we can not be with out this old man of sin (for the which/ no man shallbe justified in the sight of god/ i joan. j for which if we say that we have no sin we are liars/ and the truth is not in us. For the which also/ if we profit never so high/ yet must we ever say forgive us/ Math. uj father our trespasses) yet let us do our diligence/ calling for the spirit of god/ that this concupiscence reign not in our mortal body ever knowledging with a mild heart our iniquities to our father which is in heaven/ Io. vi for he is faithful & just/ i joan. j to remit us our sins/ and to purge us from all iniquity/ thorough the blood of jesus Christ his son. The third which other alone/ or else chesly is counted Antichrist/ because he resisteth the personal coming of Christ in the flesh for our redemption/ is the world/ of the which it is writhe. If the world hate you/ ye know that it hath hated me before you/ if you were of the world/ the world would love that that is his own because ye are not of the world but i have chosen you out of the world/ therefore hateth you the world/ and sanct joan exhortteth his brothers like a faithful minister of Christ saying. i. joan two See that you love not the world/ neither the things that are in the world/ if any/ man love the world the love of the father is not in him/ for all that is in the world (as the lust of the flesh the lust of the eyes/ and the pride of this life) is not of the father. but of the world. The world in this place is understand for them that are carnal & carnally minded/ for these truly are Antichristes. But how shall we prove that/ sith sanct joan seemeth contrary/ i joan. iiijj where he sayeth/ dearly beloved believe not every spirit/ but prove the sprites whether they are of god or no/ for many false prophets are gone out in to the world/ hereby shall ye know the spirit of god. Every spirit that confesseth that jesus Christ is comen in the flesh/ is of god And every spirit which confesseth not/ that jesus Christ is come in the flesh is not of god/ & this is that spirit of Antichrist/ of whom you have hard how ●hat he should come/ & even now all ready is he in the world what shall we now say/ Doth the world confess that jesus Christ is come in the flesh? ye verily/ how shall they then be Antichristes? joan. ●. Truly by sanct Paul's expounding of this place where he saith/ They confess that they know god/ but with deeds they deny him/ And are abominable/ and disobedient/ and unto all good works discommendable. Do they say that they know him and deny him in works? ye truly/ let us then also note what sancte joan sayeth/ he that sayeth I know him/ i joan. ●. & keepeth not his commandments/ is a liar and the verity is not in him To know the lord is to have perfect faith in him. And perfect faith hath with him sure hope & charity/ & of these followeth the fulfilling of the commaundmites necessarily/ Even as the light followeth the fire/ how be it here had we n●de to make a division/ for the world hath two sorts of Antichristes. The one sort are in great power & authority/ the other in subjection. The one obdurate & reproved/ the other wandering out of the right way until it shall please the father to draw them unto grace. joan. vi. The one resisting for subbornesse knowing the truth & so sin against the holy ghost/ the other only for ignorancy transgress the precepts/ & these will I not speak of because there come not so great ioperdyes & perils of them/ committing them only unto the provision of god/ desiring him/ that his willbe fulfilled & to show his glory in them. The first I will thouch some what. i joan. ij. Not for to teach them which are chosen of god for they have an ointment of the holy ghost & know all things. And need not that enyman teach them. But only to monyssh them of that which the spirit hath taught them & that christ himself hath sewed them. Math. xxiv Christ said that there should arise prophets & false Christ's (that is to say false anointed) & should deceive many/ Ma●. vi● & gave his disciples a mark to know them saying he ware of false prophets which come in sheeps clothing/ but inwardly they are ravening wolves/ what meaneth he by sheeps clothing/ truly nothing else but that they should come in his name/ pretending great humility/ Math. xxiv but what are they in deed? verily ravening wolves/ that is to say beasts of the belie for their bely is their god/ and why come they to you? Philip. iij truly to despoil and rob you/ of your goods/ promising vain pardons/ and deliverance from the pope's/ purgatory/ to th'intent that they might live idly/ and in the lusts of the flesh by your labours/ how shall they be known. Christ sayeth/ By their works shall you know them/ Mat. vi● lay their works to the scripture/ and ye should lament their abominable living. But alas you can not/ for they will not suffer you to have it/ they keep that meryard from you that you should rule all things with all They burn the gospel of god ye & very Christ himself/ for he is nothing but his word as he testifieth himself saying. joan. seven. I am that which I speak unto you/ and again. joan. j In the beginning was the word/ and the word was with god and god was the word. And why do they hied this word of light from you? joan. iij No doubt be cause their works are evil for every man that doth evil hateth the light/ neither cometh to the light/ lest his works should be reproved/ but he that worketh the verity/ cometh to te light/ that his works may be openly seen because they are done of God. They pretend to keep it from you for pure love/ be cause you should take no hurt of it/ neither fall in to heresy/ Gala. iiii. but they are gelyous over you amiss/ ye they would clean exclude you from Christ and make you follow them. And because they would the more easily bow you to their yoke they begin be times/ compelling you being very children of twelve years to keep their fasts which they prescribe/ & if you eat ij meals in these prescript days than must you to a priest & confess a great transgression/ fromittinge youreselves on to him/ what so ever he will enjoin unto you and call it penance necessary/ for your soul health. O lord God what soot illusions have they invented to reign in men's consciences/ ye and to begin so soon with them/ truly this was a far cast of belly wisdom if it were not the devil himself that imagened it. two. Timo. iij Paul rejoiceth in Timothe (exhorting him to stand stiffly in those things which he hath learned) that of a child he hath known the holy scripture which may instruct him unto health thorough the faith which is in Christ Iesu/ shewing the fruit and profit of it saying. All scripture which is inspired from god/ is profitable to instruction/ to reproving and correcting and to the bringing upe/ which is in righteousness/ so that the man of god may be hole and consummate/ prepared unto every good work. If it be thus profitable I mervell why they do not suffer men to have it/ how be it they know very well that when a cloaked lie cometh to the light it vanisshethe a way/ and even so their coloured kingdom if scripture were known would soon be dispersed like vapour and most vanity. In the mean season. I will show the an evident reason that thou mayst know with out doubting which is the very Antichrist and this argument may be grounded of their furious persecution/ which Paul doth confirm writing to the Galathians. Gala. iiij. We (dear brethren) are the children of promission as Isaac was/ not the sons of the bond woman as Ishmael/ but even as he that was borne after the flesh did persecute him that was borne after the spirit even so now. Mark Paul's reason/ by Isaac are signified the elect/ and by Ishmael the reprobate. Isaac did not persecute Ishmael/ but contrary Ishmael did persecute Isaac. Now let us make our reason. 〈…〉 All they that do persecute are Ishmael/ the reprobate/ and Antichristes. But all the Pope's/ cardinals/ bishops and their adherentes/ do persecute. Therefore all the Pope's/ cardinals/ bishops and their adherentes/ be Ishmael/ the reprobate/ and Antichristes. Maior I ween our sillogismus be well made and in the first figure. The mayor is Paul's saying. Even as he that was borne after the flesh/ Gala. iiij did persecute him that was borne after the spirit/ even so now And of this mayst thou have many examples in the testaments/ as jacob and Esau jacob was the chosen/ Roma. ix Malach. j Genesi. xxvij. and Esau was forsaken/ and did persecute his brother jacob/ and not the contrary/ likwisse David was chosen of God/ and fled from Saul/ ye and from his own son Absalon. i. Regum nineteen ji. Reg. xv Here might jenumbre all the Prophets which did never persecute/ but ever were persecuted ye and many of them killed/ It was never read that the chosen did persecute any. let us descend unto Christ/ and we shall see that he was no sooner borne/ then persecuted of herod and compelled to i'll in to Egypt/ Math. ij and his persecution never ceased until he was brought to death/ the apostles were all persecuted/ beaten/ presoned/ and at the length killed. And I think verily that so long were the successors of the apostles good christian/ when they were persecuted and martyred/ & no longer. So impossible it is that the word of the cross should be with out affliction. Simeon prophesied and said unto mary the mother of Christ/ behold this child is put in to the destruction/ Luck. ij. & in to the resurrection of many of Israel. And in to the sign which shallbe resisted and spoken against. Not that he should resist them/ but that he should be resisted and ever caused to fly/ for the world was never so faithful/ but the more part were weked. Math. xiii. I wonder they fear not the parable of Christ where he gave commandment they should suffer the weeds to grow among the corn until the hervest expounding the weeds to be the children of Satan and reprobate persons/ for now a days if a man believe not as they will have him/ he shallbe burned/ be it in case he were the very adversary of Christ (but I know none of them that will go to the fire) should they then burn him and Christ say nay? Ye forsooth/ for they can set Christ to school/ and say this is better/ ywes Paul had never been good corn/ if he had been destroyed when he was weeds and the adversary of Christ. Let them beware lest they be ordered as Saul was/ ij. Regum. xv which was commanded to destroy the king of Amelech and all his goods/ how be it he spared the kings life and the fairest goods & cattles making sacrifice with them unto God/ which if belly wisdom were any thing worth should seam a mervelous good dead/ how be it/ it did displease God so sore that he said unto Samuel/ he repent that he had made Saul king because Saul had forsaken him and had not in deed fulfilled his words. And therefore he was depryved of his kingdom and ran far in to the indignation of God. Even so I fear me these Antichristes which presume to contrary Christ's words will lose the kingdom of glory which was prepared for the faithful before the foundations of the world were cast. Ephesi. i. Now let us prove the minor for of these two parts followeth the conclusion of necessity. ¶ The minor is/ that all Pope's/ cardinals/ bishops and their adherentes do persecute. Minor Needeth this any probation. I think some of you have proved it. I ensuere you they are as merciful as the wolf is on his pray they were ordained to bliss men. two. Corinth. x i. Corin. xiii But they curse as the devil were in them. Paul sayeth that he hath power in to edifying and not in to destruction. But I wots not of whom these bloody beasts have their authority which do so much rejoice in cursing/ and destruction. i Corin. v We read how Paul did excommunicate the Corinthian (and truly for a great transgression) to th'intent that he might be ashamed of his iniquity. And desired again the Corinthians/ to receive him with all charity/ ij. Corin. two. but that the Apostles did curse any man truly we can not read in scripture/ for christ commanded them to bliss those that cursed them/ and to pray for those that persecuted them/ sainge unto them. In this world you shall have affliction/ and in me you shall have peace. joan. xuj. But the Pope's/ cardinals/ with all their ragman's roolle have none affliction. Therefore other they are none of Christ's flock/ or else Christ himself is a liar. ●i. Timo. iij Sancte Paul sayeth that all which will godly live in christ shall suffer persecution/ but the Pope with his adherentes suffer not/ but rather persecute. Therefore they live not godly in christ or else Paul thou art a liar for thou exceptest none. I think our minor be sufficiently proved/ how be it thou mayst not say so/ for truly they will separate you from their synagogues ye to this furious madness are they come the if they kill you (as christ prophesied) they will think themselves/ joan. xuj to do honour and pleasure to god/ and this shall they do unto you because they have not known my father neither me/ Math. x how be it let us not fear them that kill the body and have no farther power/ but rather him that after he hath filled the body hath power to cast the soul in to everlasting fire. And to him let us pray with one accord that he will shorten these parylous times/ ●. Timo. iiij and all though we be sinners/ worthily abject/ and clean unworthy this godly deliverance/ Danie. ix for we have sinned and committed iniquity/ and have departed/ lord/ from thy commandments. Yet consider good father thy holy testament and promise for thou art righteous be we never so wicked and must needs fulfil thy promise for thy truth sake. Psalm. lxxiij Arise good lord and avenge thine own cause forget not these abominable blasphemes which this foolish and beastly people clean ignorant of thy justice/ and seeking their own righteousness/ do cast upon the continually/ they are thy enemies. And speak odious & wicked words against thy glorious son jesus christ whom thou hast given us/ and whom thou hast made our satisfaction/ justification/ & redemption) vainly presuming upon their own works and merits. Extend thy hand (oh lord) against their presumptuous minds How greatly have they prevailed against thy holy son? How long shall thine enemy provoke thee? Shall he continue resisting thy name perpetually? Remember the holy congregation whom thou hast chosen from the beginning. two. Timo. ●● Suffer them not to be brought in to this strong illusion which for aboundence of sin thou hast sent in to the world/ that they might be condemned/ which have not believed the truth but had pleasure in iniquity. Selyver the souls of thy chosen from these beasts/ that thou mayst be known to be very god/ and that thy name may be glorified thorough all the world/ that they which by thy sufferance and lenite have not be brought unto repentance/ Roma. ij. may feall thy scourge and be compelled (as Pharaoh was) to dimit thy chosen children/ Exodi. xvi and to knowledge thy power & omnipotency. And that we may serve the with a pure heart knowledging that thou and thy son jesus Christ be but only one God/ joan. xvij whose grace be with all that love the lord jesus Christ unfeigned lie/ which is very God/ and everlasting life to whom be all glory/ now and eternally. AMEN. ¶ Danielis. viii. ANd after their kingdoms. Transgression and sin invading and coming upon them/ there shall stand a king mighty in faces/ and understanding riddles and his power shallbe strengthened and not in his own power and might. And he shall corrupt mervelous things. And he shall prosper and do/ and shall corrupt strong things/ and the people which are holy. And he shallbe after his own opinion. And deceit shallbe directed and prosper in his hand. And he shallbe exalted in his own heart. And in his prosperity he shall corrupt many/ and he shall resist the prince of all princes. And shallbe consumed with out hand. FIrst they are not to be allowed that understand this and such other places of the prophets/ and would have them only verified upon one person. For they are clean ignorant of the prophets manner/ which are wont by one person to signify the hole body of a realm. And therefore evil they do apply this Antichrist (whom Paul do the call the man of sin/ i●. Thess. ij & the son of perdition) to one person/ sith that he would that by Antichrist should be meanyde the hole body & multitude of wicked men with all their succession and impery/ for so in the eight of Daniel a ram doth signify the kingdom of the Perses. And a goat the kingdom of the Grecians. Danie. vli● Where as he saith that after the end of four kingdoms (of the which the last is the romans mighty with sword) this king shall rise/ truly he towchyth that/ that the tyranny of the Pope did begin after that the impery of Rome began to decay/ ye of the impery of Rome and in the impery it is sprung. And is suceeded and entered/ in the stead of the impery/ as it is evident by all stories/ and this present experience doth also show it us/ which also the apostle did prophecy before in the two of the second pistle to the thessalonians saying. Only he the holdeth let him now hold/ ●. Thess. two until it be taken out of the way/ and than shall that wicked be uttered and so forth. The name of the impery of Rome was translated to the Germans/ when there was no impery in deed/ how be it this was an occasion by the which this man was edged and set up/ above all kings/ above all Busshopes/ above heaven and earth/ and so fixed and stablished his kingdom in his own hand and power/ cownterfeytinge (to stablish this lie) a bull both false and foolish which was of the gift of Constantine. Danie. viii ¶ transgression & sin invading & coming apon them/ that is (as Sanct Hieron did say) when iniquity and vice do increase/ teaching manifestly that this is a kingdom of the fury of God/ and shall come for sin. And Paul for the same cause bringeth in the son of perdition/ saying they have not receavid the love of the truth/ that they might have been saved. ij. Tess. ij. And therefore God shall send them strong delusion that they should believe lies: that all they might be damned/ which believed not the truth but had pleasure in unrighteousness/ the apostle doth sufficiently express in these words what manner of unrightewesnes and offences they are/ which also Daniel in the hebrew doth call peschaim/ Danie. viii which word hath a notable property and secret signification/ for it doth signify a breaking of the commandment/ an offence/ & a departing from the faith/ iiij. Reg. i as in the i of the fourth book of kings. Moab departyde from the faith of Israel. isaiah. j And in the first of Esai I have norysshid up and exalted children/ and they have transgressed my commandment As it is also said in the .v. Psalm, Psalm. v according to te multitude of their ungodliness/ and vices/ expel them. x. Thess. two And Paul in this place copiously doth say that they will not receive the love of truth/ and also that they will not believe the truth/ but believe lies. Ever meaning the vice of doctrines/ opinions/ and departing from the faith/ as he said before/ except there come a departing first. j Timoth. iiij And in the four to Timothe. The spirit speaketh evidently that in the latter times/ some shall depart from the faith/ and shall give heed to sprites of error/ and again They shall turn their hearing from the truth. The truth in this place (according unto his manner) he calleth the faith of Christ which also the hebrew tongue doth/ devydinge the truth by contradiction from hypocrisy & faynid godliness/ Ephesi. iiij. as in the four to the Ephesians let us follow the truth in love and in all things grow in him. And again/ put on that new man which after a goodly wise is shapen in righteousness and true holiness: reproving the righteousness of vanity and glorious superstition. Danie. viii Daniel therefore calleth not this word/ ●eschaim any manner of sin/ but those special and chief sins which resist/ and fight against the truth and the faith/ as are the trusting in works/ superstitiousness/ & ceremonyse by the which we decay from the faith/ which alone doth truly justify & make holy/ as Paul doth warn before in the three to the Collossians/ and in many other places. iij And showeth that he prophesid before that they would not receive the love of truth that is to say/ two. Thess. ij they shall not love the truth which is in faith/ Exodi. xvi Psalm. cv● but with the children of Israel they shall abhor this light meat/ and desire flesh/ that is to say/ they shall be turned to fables and men's traditions/ wherefore we can apply these iniquities to none of the old heretics. But only to the traditions of men/ and wicked justice for the old heretics did contend and strive in the holy scripture. But this king shall regne with out scripture by his own traditions and doctrines. Danie. viii Therefore Daniel saith that transgressions shall darken them. And all the hole scripture/ chiefly Paul/ doth impute this blindness/ darkness/ and ignorancy/ to nothing else but to the ungodly and wicked presumption of our own justice and works as it is evident to them which read his epistles. joannis. iii. And Christ for that cause calleth himself the light that the faith in him doth lighten and justify all men. Therefore it is clear that this king should be after christ was preachid/ & against the lightning of the gospel/ with the which the world was illuminate/ for where he saith that they should be darkened with transgressions/ it is to be supposed that thy should be lightened before which can not be verified in those kingdoms that were before Christ/ for they could not be darkenid which were never lightened/ neither could they decline from the right way which never walked in it. But it is meanid of those times in the which Christ also did prophesy abomination to come/ in a manner with the same words/ saying. D●●/ xxiiii. Be cause iniquity shall have the upper hand/ the love of many shall abate. ij. Cess. ij And Paul saith/ that all they might be damned which believed not the truth/ But had pleasure in unrightewesnes. ij. Petre two And Petre in the two of his second pistle doth reprove with most sharp words the returning again of them to their vomit which shall be in the last times. And almost he only of all the other doth expound and declare what iniquity it is that shall abound/ and with which men shall be darkened saying. There were false prophets among the people even as there shallbe false teachers among you which prevely shall bring in damnable sects/ even denying the lord that hath bought them/ and bring on their own heads swift damnation/ and many shall follow their damnable ways/ by which the way of truth shallbe evil spoken of/ and thorough covetousness shall they with feigned words make merchandise of you. Truly here Petre towchith the master shuppes/ Bisshoprekes and (as they call it) the administration and offices of the church/ and showeth that this mischeff shall come by their ministering which sit in the stead of God/ and aught to rule the people in his word. Therefore we have the princes and heads of the church the authores of these evylles. Truly this is the plague of God to send operations of error/ and false prophets for it is the scourge of mercy to send pestilence/ battle/ hunger/ and such other bodily evils. But to take away the word of health/ and to send the venon of error/ that is the most extreme and last token of the wrath of god. Danie. viii Daniel might seem to have spoken of the Turk in whose empery/ vice & iniquity have darkened the people/ two. Pet. ij. except that Peter had taught us to understand it of the rule and lordshuppe which is exercised in the people of god/ & of them which sit in the stead of doctores & bishops. Dani. ix As also Daniel doth she we afterward that he speaketh of such/ as in the old people were the false Prophets. These things do nothing pertain unto the Turk which despising baptism and the gospel is neither the people of god/ neither yet counted among than/ as they are which have bishops ruelinge among them/ let this then be our first supposition/ that this king shall be as greatt/ as other the king of the Perses/ or of the Grecians/ or of the romans. And that the shall regne in teaching men in the people of Christ contrary to the lightening of the gospel. For our entering in to this vision let us consider the words of Petre. And who saith not that these iniquities in every point do agree with the shepherds of the church of Rome? ij. Pet. ij. To whom should Peter speak but to his own romans/ of whom his books were received/ and where his authority was of most value? Did not Moses and the Prophets speak unto their own people? As Saint Paul saith in the third to the Romans/ Roma. iij. we know that what so ever the law saith/ he saith it to them which are under the law. And he saith there shallbe among you/ whom meaneth he but then which hear him and know him. Therefore these words touch us/ which are under the Babylon and captivity of Rome/ and in us it must be fulfilled that Daniel/ Christ/ Petre/ Paul/ judas/ & joan in the apocalypses did prophesy. Have we not now many years suffered false teachers/ which suppressing the gospel have thought us their own traditions and learnings? All bishops/ shepherds and Divines/ are here noted which all are run in to one madness/ to exalt the Decrees of the Pope and to teach them unto men/ with what a full and notable signification doth he speak these words/ which prevely shall bring in damnable sects/ ij. Petri. i● the Greek word hath a great mystery/ for it signifiyth that under the doctrine of godliness (which they shall feign) they shall being in ungodliness/ mingelinge by their secret deceits their own traditions with the gospel/ for they shall not deny the gospel but they shall so wrest it by their inventions glosses and additions/ and bring up such statutes/ and constitutions/ by a little and a little that it be not perceived/ that they shall clenelede the people out of the high way of faith/ in to sects of works with the which they shall destroy and corrupt the gospel/ that at the length it shallbe clean unprofitable to teach the faith. So in time past the false Prophets did not deny the name of the lord/ but rather did come in his name/ whom Christ paintith in the xxiv of Matthew on this manner. Dat. xxiiii. There shall rise false Prophets and false Christ's/ and shall deceive many. Many shall come in my name saying. I am Christ. And again/ if they say behold here is Christ or there believe them not. What signifiyth here & there but sects of perdition? What is this perdition/ 〈◊〉 the destruction of the faith and the gospel? Ephe. iiij. So also Paul in the four to the Ephesians doth call these sects and doctrine of works where by they lay a wait for us to deceive us/ as it were a deceitful coming to deceive/ because that the wicked which go about to deceive come unto the people with crafty and soot sermons/ by the word of god other wrested into their porposse/ or else darkened by their own doctrines and sclawnders which are set in the way/ soch as the woman in the ix of the Proverbes doth figure sitting in the hige place of the city. Proverb. ix. And Paul in the last to the romans saith. Roma. xuj Mark them which cause division & give occasions of evil counterfeiting the doctrine which ye have learned: what are these divisions but those which Petre calleth sects. ij. Petri. ij Dat. xxiiii. And Christ himself/ behold here is Christ/ Roma. xuj ij. Petri. i● Math. xxiiiij. Roma xuj two. Pet. ij. behold there is Christ? What meaneth this/ evil occasions/ but that which Petre calleth perdition/ & that Christ himself calleth deceavinge & seduction? what signifieth this countersettinge of doctrine but that which Peter calleth the prevely bringing in of sects. And Christ calleth it the coming in his name? Mark the proper & sure words of this prophecy concerning the abomination of these false speakers/ he says that they take not away the doctrine of Christ/ Roma. xuj neither deny the learning of the gospel (if thou that cider the outward face) but that they set to it evil occasions and dissensions with the which in process they everrunne and destroy the hole way and gospel of the lord reserving it only by name & title. So not we see all these things fulfilled? sith that the church of Rome doth abound thorough all the world with so many sects of works & religion's which desever among themself with extreme fiery & madness by the which is expelled and put out the right way which bringeth men to faith and charity? What feign they in these sects but high & pure godliness? Do not we also praise these ways and avance them unto heaven? Are we not here taught to stick and put our confidence in our own merits/ & not in the pure faith of Christ? ye in so much the we have begun to selloure meretes to other? Is not the faith and gospel transgressid and in manner destroyed? Therefore these ought not to be undersidom of heretics but of bishop's/ shepherds and religious with their infinite variety and diversnes of sects and works/ which deceive & destroy themself and the people/ with a false and cloaked hope/ teaching nothing less than faith all sticking to their own works. And they (blind themself) are the leaders of blind men What meaneth this that he doth not say they shall dame the lord/ but the lord which hath bought 〈◊〉. With out doubt he prophesieth that Christ shall be denied of them as touching justification/ not because they shall plainly deny him (for then they should not be false doctores/ neither prevely bring in sects of perdition/ counterfettinge the doctrine of truth) But (reserving the titles & names) will go a bout to be saved by their own sects/ and not by the faith in Christ Iesu/ for Christ bought us with his own blood/ that by the faith in him we might be justified. But the infinite diversite of religions/ works/ and sects/ go about to persuade us/ that we must satisfy God with our acts/ and deserve the kingdom of heaven. All these sects the Pope maketh full of cloaked hypocrisy/ and very noisome by his confirmation/ while he doth establish them as holy orders/ and wholesome rules to live after/ and maketh men to put confidence in them. And again that holy father of his best beloved children full blessidly is strengthened and stablished in his tyranny. Proverb. And (as Mules do) in course one clawyth the other So though they confess in words the lord to be Christ yet they dame him in deeds. Of whom they make unto us another Moses for he bought us not with shedinge his blood/ that only he might teach us to live well But to th'intent that he might live and reign with in us/ and that he might be our lord working in us all our works/ and this is done by only faith in him. But they which now teach us the gospel make Christ our master/ as a servant which should tarry with our and teach us good/ and not rule with in us and work our good deeds. But it is well that they shall bring upon themselves swift perdition/ two. Pet. ij. math. xxiv. for those days shall be shortenid/ or else no flesh should be saved/ which shortly we trust shall be performed. Many shall follow their pernicyouse doctrine. And few shall be saved from their perditions/ wherefore Christ in the 24 of Matthew doth council that they fly to the mountains/ and return not again in to their houses. j juno. i. And Paul calleth them perilous times for this clokid hypocrisy and famed holiness. But they object/ the statutes and ordinances are good/ holy men did make them/ as Augustine/ benedict/ barnard/ Francisce/ Dominice/ and such other To this I answer. That is even it that christ and the apostles mean/ that these works should be like to those things which are taught in the gospel/ for that they call counterfettinge of the doctrine/ and prevelye banginge in. By cause they take only of the father's examples of works/ and leave the faith And so they run headlong with out any judgement into all those things which the fathers (sometime erring) have made and ordained (and no mervell for it is prophesed that if it be possible the very choose shallbe brought in to error) and follow even the utter cloak and face of this error/ Math. xxiv. for a good way/ and so are conveyed away from the gospel and faith by a soot and insensible deccite. And chiefly when the authority of the Pope hath approved and allowed those ways and hath confirmed and stablished that men should put confidence in them/ ye and maketh them necessary bonds/ which the fathers did neither make nor keep but with the liberty of the spirit/ binding no man pepetually to them/ for if they did/ with out/ doubt they erred according to man's fragility. ij. ●●th i●ij. By whom the way of truth shallbe blasphemed/ which is the way of truth? Is it not that which is contrary to the outward face/ cloak/ and hypocrisy of works? Truly the apostles did never institute and orden any sect of religion/ But taught to every man the only comen way of Christian faith The way therefore of trveth is to believe in Christ. Who are blasphemars? truly they which deny the lord. And do not they which thorough the authority of the Pope crack on their leving. boast their sects/ and praise their orders/ as holy/ right/ and wholesome/ take away the praise and glory of the way of truth/ and apply the same unto their orders? hath not his blasphemy so prevailed that the only clergy/ and chiefly the religious be counted for the christian? and the other are called openly seculare and worldly/ and are counted for comen jacks as they were clean out of the way of health. And he that enterith religion/ is craked/ and belevid to go clean out of the world/ finally it is persuaded commonly/ that who so ever will be saved aught to enteare religion Is not this a plain blaspheming of the way of truth? Math. xxiv. Is not this to teach that Christ is here and there? Is not here the way of faith despised & left and in his stead taken/ the sect and superstition of works? Is not this the way that teacheth us to forsake the faith in Christ and to cleve and put confidence in our own works? Do not such hypocrites so shine and here rule in the world/ that the simple christian in the faith are counted (in comparison to them) but dirt and filth of the street? But let us go a little farther/ if any man would rise and presume to reprehend these ways chosen of men/ or as the apostle calleth them in the two to the colossians/ chosen holiness/ Col. ij. and would teach that they were the pernicious ways of sclawnder/ confirmed of the Pope and avaunsed of them/ to destroy the faith/ to evacuate and set at nought the gospel/ to seducie and deceive the souls of the christian. And that the christian faith is only the way of health/ what think you they would do to him? Should he not be called sexhondenth times hercrike/ a thousand times Antichrist/ Satan/ sevil/ schismatic/ and such other? yees truly/ there were no name of hate/ punishments and blasphemy/ enough for this mischevouse enemy of the church/ this folissh hardy despisare of the father's/ this pestilent deceaver of the people. And yet this is no nother but that Petre doth say/ by whom the way of truth shallbe blasphemed. ●●. Petri. ij Wherefore? Psalm. ix For the way of their vanity is commended/ as the ix Psalm doth say. Because the wicked is praised in the desieres of his soul/ and the unjust rejoicing in himself hath blasphemed the lord. How effectuously doth this church of the Pope full fill this prophesy now adays/ which also accomplisheth all things that were written in the prophets/ of soot false/ and lying prophets/ master's/ shepherds/ iustitiares/ which have infinite other names. And these should have the chief rule and imperye towards the end of the world. two. Petri. two And thorough covetousness shall they with feigned words make merchandise of you. This is so evidently done/ by bulls/ pardons / Decrees/ priests/ and such other/ that this place neadith no gloss/ what is now a days the office and administration of the hole clergy/ But covetousness? And that with dissimulation. Not only pretending a cloak of godliness/ but also defiling by abusion the holy and pure words of God/ for they do all abuse these words/ God/ Christ the Spirit/ the church/ Righteousness/ good works and Merits. For they do not apply them to faith/ but to their own actions/ so that the people vnderstondith them far otherwise the the scripture meaneth. It is feigned what so ever they preach/ for they preach not faith/ if they did preach faith/ their sects should soon decay and vanissh away. In the mean ceasone they have deceived the people/ and brought them clean out of their minds by their cloaked illusions/ and despoil them of all their goods and possessions. And live themself with full stuffed bellies/ idle/ rich/ mighty/ full of honour/ and very glorious. And yet the holy name of god must serve these monsters/ for they must be called holy & religious But let us return to Daniel/ where we shall here more of this abominable kingdom/ for this shall be sufficient for a prohemye. And truly he doth declare us a mervelous and monstrous kingdom/ which utterly can be applied to none of the kingdoms that ever have been in the world/ nor shallbe. because that he prevailith with such armure and strength/ as hath not be hard of/ going a bout new things. And truly all that he doth are new and mervelouse. There shall stand a king mighty in faces. ¶ Herome did translate it/ unshamefaced but the hebrew doth say mighty in faces. A king shall stand/ he meaneth not one parson but a hole kingdom/ neither understandeth he a short season of that kingdom/ But a great and long succession of kings/ for Christ saith/ Math. xxiv when ye shall see abomination standing in the holy place/ that is to say/ fixed/ stablished/ and strengthyde by many adherentes. And Paul maketh the son of perdition not to go/ but to sit in the temple of god. Here is a mervelous power of this monstrous king/ which is mighty not with horns/ neither nails/ neither sword/ nor armure. But with faces/ far unlike all other kings. Nother saith he mighty with one face/ but with many faces Wherefore this prophecy can not be applied to the Turk neither to any kingdom which is gotten with strength and armour/ for such are figured by teeth/ horns and nails. Nother is it the kingdom of Christ/ which (clean withouten outward face) consisteth in the spirit. And fig● the with a spiritual home/ which is the word of god. So that this kingdom shall neither bespirituall neither seculare/ neither gotten by any such providence. Wherewith them? truly with faces/ that is to say by outward cloaking/ appearance/ and pomp/ & to use few words with superstitions/ customs & ceremonies which are showed outwardly. In clothing meats/ persons/ houses/ behaveours/ and such life. Among all these faces & apparences/ superstition & hpocrisye (which is a cloak of godliness & a face of religion) is most mighty & acceptable/ & therefore it is most noisome/ for the worldly faces and buetes/ whether they be of maids/ young men/ riches/ friends/ plays/ or what so ever they are/ do not so draw/ take/ & hold men. But these their ceremones/ by cause they counterfeit godly things & pretend outward tokins/ of things everlasting/ they take & deceive them that are most wise/ holy & mighty/ ye & sometime the very chosen children of god. There fore it is very plain & evident that this king shall be Antichrist/ that is to say an adversary to christ/ & his kingdom/ for Christ is a king mighty in truth/ a extreme adversary to faces & cloaks/ as we see in the gospel. And this king is mighty in faces/ a extreme adversary of the truth/ therefore it is not with out a great cause that the apostles Petre & Paul/ do so often remember us of this word/ truth/ & fear us from the faces for so Paul did prophesy in the second pistle ji. Timeth. iii to Timothe expounding this place. ●i. Timoth. iij Men shall be lovers of their own selves/ it followeth having a similitude of good living/ but have denied the power there of. The first face. Now let us consider the kingdom of the Pope/ and first the face of the persons/ tell me if thou can what empery ever had such and so many clean decte and appareled fellows/ first look on the Pope himself so proud and glorious with his three crowns/ with his mervelouse pomp & apparel/ and noise of his howsolde/ then the Cardinals with their pomp and riches/ which are not fare be hind the other/ for this most wretched kind of men maketh himself equal with kings. After them consider/ the Patriarchas/ Primates. Archbusshopes/ suffragames/ Provostes/ Deans/ Canon's/ vicars/ officials/ Scribes. And who is able to numbered that sour sorts and orderes of the religious. And these are they in whom men boast that the state and health of the church doth consist/ here behold the most holy decrees of our holy father the Pope and whereof they entreat/ do they not all entreat of this to stablish their own profit and kingdom? They say themself that they are so necessary that with out them the church can not be ruled Nevertheless Christ and his apostles did rule it with the truth and that falwell. Nother see I any profit that cometh by them other to the church or to the word of god but rather much hurt understand you now what is this king mighty with faces? Then understand you also. What is the abomination standing in the holy place/ Danie. viii Math. xxiiiij. if so be you compare together their cloaking & hypocrisy with the truth and godliness of the apostles And the Hebrew word that signifiyth mighty/ doth properly mean a natural strength/ and not a violent and outward power by the which we defend our own goods or persecute other. But even as we speak of the strength and power of herbs signifying his natural might in operation. Even likewise the natural power of this king is nothing else but a cloak/ a face and a vicsar/ which is multiplied and increased by infinite means/ of the which thing judas the apostle did prophesy on this manner They have men in great reverence be cause of advantage. And james in the two jude. j have not the faith of our lord jesus Christ in respect of persons. And again judas/ jacob. ij there are certain craftily crept in of which it was written a fore time unto such judgement/ jude. i they are ungodly and turn the grace of our lord god unto wantannes/ and deny god the only lord. And our lord jesus Christ. Nether here will I improve & forsake saint hieron's translation which calleth him unshamefaced/ for there he plainly declareth the presumption of these hypocrites/ for scant any man can believe/ how sure/ bold/ and presumptuous this face and cloak of godliness doth make them/ for they cownt themself/ above all men most worthy heaven and (as the prophet saith) they set their nest among the stars/ Psal. lxxiij. finally they are come to such unshamefacednes that they have compassion of the other multitude/ and (devouring their possessions and howsses) communicate and sell unto them their merits. And some (as the Pharisee did to the Publican) do crack on themself reviling the poor people. Luce xviij. In this sense seemed he to speak which translated the xxj Prover. xxj of the proverbs on this manner. A wicked man doth boldly and with out shame stablissh his countenance/ which in the Hebrew is thus. A wicked man is mighty in his face/ and a righteous man doth direct and order his way. As though he should say the wicked man is sure and putteth all his confidence in his outward face of godliness. But the righteous man doth ever proceed and go forward to that that is be for him/ as th●ppostle teacheth. Philip. iij. And his security is well described in the x. Psal. x. Psalm where as it is said. The weeked man said in his heart I shall not be moved from one generation in to an other. I shallbe with out evil. And again. Thy judgements are taken away from his face/ soch a saying hath Esaias in the xxviij isaiah xxviij and speaketh it on the wecked that were in his time which had made a bargain and agreement with death and hell. Let us now consider certain other faces which stablissh the power of this kingdom. The second face. Here present themself. Thenches of the church/ the patrimony of Christ and spiritual goods/ for the power of this kingdom doth make temporal goods spiritual/ worldly goods the treasures of the church. And bodily goods heavenly/ with these is their church endued/ garnished and glorified/ in so much that the greatest part of their cloaks and faces consist in these/ show me what emperor ever had such abundance of riches. Every man knoweth that more than half the richesse of the world are possessed of the spiritualty/ so many cities/ castles/ dukedoms/ kingdoms & countries are incorporate to this king. The impery of Rome did only take a tribute/ & custom of his subjects. But this king challengeth the hole goods & substans of them which are subdued under his majesty to be his private/ & at his pleasure/ which of the consoulles that ever reigned in Rome may be compared/ to one of these Cardinals/ or archbusshopes? Truly there is no empery that hath so many punces/ so many lords/ soch abundance of riches/ soch superfluite & such glory/ how be it they not satisfied not content with all this (which is as we have said the half of the christente) presume to claim the seculare riches/ going about to despoil them of their rucles/ powers and offices/ at their pleasure/ and subdue to themself Countries/ provinces/ cities/ castles and towns/ by their own authority/ finally to rule in every place where it pleaseth them/ and if any men resist them/ they wroppe them together in battles and other troubles. Other with their own sodyars/ or else they stir princes and officers to distord against them/ & will never leave them/ until they have had their pleasures. Nother yet is this kingdom of faces content that he hath obtained all the riches of the hole world to be his own but bether he hath proceeded that he hath brought to pass to claim all things justly/ how often & many times as he list/ for the Pope sucketh the sweet from the bishops. And the bishops search the curates purses/ pretending infinite titles to rob them/ as institution and induction/ the first fruits/ sinage/ and proxsy with such other. This can not they pay except they despoil the people/ & by cause their theft shall not be openly known/ they cloak it under gods law. And say they must pay open tithes and prevey tithes/ and sell them the sacraments. And by cause their falsehood should not come to light/ they keep them from looking on the scripture. So the curates and the religious do swallow up the people that they mayfill the bishops and their selves. And this crafty theft doth the Pope excercise by the which he hath stolen half the goods that are in the church/ the other part hath he ravisshed with Pardons/ Bulls/ Confessionalles/ Privileges/ Dispensations/ & who is able to numbered the titles that he hath craftily invented to delude and blind the people/ that he might the more freely/ dispoylle them. And all these things do these faces work ye and be increased continually/ that they may so work from day to day. These are the holy/ meake/ and faithful offices of curates and heeds of the church/ with the which they shine as the lights of the world be is holden a cursed which saith not that these are good and well done/ and suffereth them not to engross all things for to increase/ garnish/ and strength their holy church/ truly these pass the superfluities of the Perses, The riches of the romans are nothing/ if thou consider these golden sees and floods of silver. And I pray the what profit cometh on them? Wherefore serve they? Are they distribueted among the poor and needy? Nay truly/ but rather in to the vices of zodom and Gomorrha/ and such other abominable offences/ how be it why bring I in such light examples? for the thing itself passithe all believe/ all sense/ and all words. And yet to stablish & strength this kingdom of faces these help much. Insomoch that it is a lighter offence to kill/ to do advoutry/ and to stelle/ tut what for these trifulles? I say it is lighter to blaspheme the name of god/ to be perjured/ to have denied the faith/ all though these are counted but games to them) then (thorough the enticement of that devil) to have hurt a clerk/ or to have diminished his goods to the value of one/ halfpenny/ so holy are their abominable thefts it is openly spoken with a terrible an fearful noise that many have suddenly perished and chiefly princes/ & that no man escapith with out sclawnder/ which hath other touched any of their possessions/ or else hath not honoured them accordingly. They understand not that these are works of error in the signs and false miracles of satan/ sith that therefore evil chawnseth to them that touch these/ not that they are holy/ but rather by cause they are so cursed & venomous which are gotten by such myschevous crafts & horrible thefts/ that it is very noisome/ ye death to a goodman to touch them/ all tough they be prosperous and great solas/ to them that steel them/ to them which consent to the theft/ to them which support this robbers/ and to them that are partakers of this pillage/ for they far well/ and live voluptuously. They are full gloricus. And after their death/ they are bueryed with all solemnite and pomp/ with graven signs and images/ founding perpetual memorials to obtain heaven with all which they had no leisure to geate will they were a live/ for the in great business in these their holy matters/ and so in the mean season against their will are compelled to go to hell. After these glories and honours of the church/ The third face. that is to say the faces which are prepared full religiously for the praise of god there followeth an other face which is of houses/ palaces/ and such building/ for as the face of riches doth garnish the faces of the persons/ with out which the persons should seem but vile. Even so the face of building doth set furthe the riches/ for the riches are counted of no reputation/ except according to them their places befaire/ clean/ and glorious. Tell me here also if you can What nation is so proud so glorious/ so high minded/ & so prodigal in building/ or who hath so many habitations/ as this kingdom of faces? Is not the most fruerfull ground theirs? Are not the best places/ the strongest holds/ and most pleasant dwelling houses in their hands? What delicates or daintes/ what shining and cleanliness in all the world may be compared to theirs? They bild/ as although they went about to prepare a perpetual paradise for themselves in this world. Consider the palaces of the most reverend Cardinals which they possess for the glory of god/ and honour of the church. And thou shalt be a shamed to compare the palaces of kings unto them. And it is no mervell for they be the successors of the Apostles and the true church of god/ & therefore they must be equal with kings/ ye their superiors for the Apostles were fischers But let us pass these things/ and touch other that are not so holy/ for these three/ apparellinge/ riches/ and palaces/ are counted most holy things/ for what a multitude of laws be there concerning dignites/ preferments/ prebends/ iugmentes/ courts/ privileges and such other/ which aswell agree with the church/ as Christ doth with belial. ij. Corin. vi The fourth face. The fourth of these faces/ is their vesture clothing and garments. By the which this wicked abomination doth chiefly of all defend himself/ for who is he/ that this red cape this two horned mitre/ and purple hat/ do not make proud/ holy/ and worshupfull? how say you to their mules trapped in gold/ their gowns set and adorned with gems/ and all precious things? And their variety in all points with which they have separate themself from the seculare and comen clothing of the christian as from a profane and unclean thing? And it is the greatest offence that can be to touch their shaven head/ & their hands which are consecrated with that blessed oil/ of their own halowinge/ happy is he that is found worthy to be admitted to kiss them. And as for the habits of the religious though they do stablish this face greatly/ yet they themself do in a manner abhor them. Here mayst thou see/ if one offend in these habittes and vesturs what great sins spring of it/ what scrupulosity of conscience/ and what cases reserved. What fornication thinkist thou may be compared to this transgression/ if one of their shavelinges go not to the barber/ in a hole month? what murder/ if he minister at the altar/ with out a stole/ with out a phannen/ or want any piece of the garment depueted to his office? O this is a worthy religion/ and a meet honour/ to such sanctes. Here laws/ statutes manners and customs/ dispensations/ irregularites/ and such other abominations (which would cause a man to cast his gorge in remembering them) have their full rule and empery/ here in/ consisteth the godliness of the christian. These be the holy and pure church of god. Among them the spirit continueth we must believe that these can not err/ & for no nother cause but that they are shaven/ and so clothed/ and carried about on mules and charettes/ all although thy be never so weked never so ignorant in scripture/ ye although they lack their comen senses/ and be more rude them asses of arcady. This face doth so bolden them that they dare presume to do all things. ¶ Ye see how the successors of thappostles/ and the vicar's of god in the earth/ take their cross upon them/ and follow Christ. The .v. face The fift. This is a goodly craft to lose and consume money/ in building/ setting up garnishing/ and making rich monasteries/ Chapelles/ Temples/ Altars & such other works/ for here the most holy laws of the Pope/ Bulls/ and seals (not one way) grant heaven to them that put to their helping hands/ and to the foundars/ here are ye taught to trust in your works. Here are in numerable treasures gathered together for the house of god/ here the greater/ the more gorgeous/ the richer/ and better garnished houses they bild/ the more christ they are. And they do better (as they say) which give their alms to that/ then they which distribute it to the poor and needy. Nother bild they that it may be a meet place to here the word of god. But that they may be seen of god and men. They bild a house for god which sith that on's he did deny by sanct Stephan in the vij of the Acts/ Acts. seven. 〈◊〉 ●e. ●i●i and long before him by Natan and David to dwell in temples made with man's hand/ yet now (like an outlaw) he beggeth of us houses for himself and his sanctes. And our most holy father the Pope with his bishops doth not only confirm the vain and foolish minds of the people with his hallowings/ blessings/ fredoms and protections. j Timot. iiij. But also pursueth/ and condemned/ with curses and imprecations with threatenings/ and great sentences them that violate/ despise/ and abuse these phantasyes/ as it well decummeth the godliness of these faces. Thus he moveth & enticeth men to it. Out of this springeth not a small part of his most holy law which vexeth the world with foolish and scrupulous consciences marked with an hot iron In the mean season what is done concerning the word of god and the faith? Let god take heed to that in his kingdom of truth As for this king must see his kingdom of faces well ordered/ and see it a fit with all the crafts and strength he may. Tell me what is worshuppinge of wood & stones if this be not it? truly god commanded not these superstitious ceremonies/ but rather these things that he commanded by these are transgressed and destroyed. The uj face The sixth is not one face but a hole forest of faces/ touching all the holy works that are done in the temples for lucre/ and judge. Here are matins/ prime/ and hours/ roared out and mumbeled up with great labour/ so that they are never prayed. How be it they are increased daily with other hours of the blessed virgin and of the holy cross/ & with the noise of those verses which god in the prophet said he would not hear. Amos. v There is no end/ & who can rehearse with how many laws (that is to say authors of sin) & scrupulosity of conscience this one work vexeth & is vexed? There are added voices & songs of infinite kind & variety. For the organs & all instruments of music serve for this face. I will not speak of chalese images/ and vessels that they use of gold silver wood/ then/ veils/ copes and vestiments and such other ornaments with out measure and numbered. Lights/ lamps/ and soch like. The sacraments are increased. And to be short here have they increased the sacraments/ Confirmation/ Orders/ matrimony/ and Anointing/ good lord/ what a whorlepole have they made to devour money/ & men's souls/ who can bear in memory the laws which are made that these things may be executed religiously? And these things think they so expedient and needful to the Christian/ that they will sooner forgive adultery then one of the offences which is committed against the lest of their holy laws & faces. If our most holy father had left these and all the other faces free & according to the gospel had left us all equal/ we should have had none of these innumerable sins/ for where is ●o law there is no transgression But now he (abusing our scrupulous consciences) hath ordained and made infinite laws/ and thorough them infinite sins and condemnations/ and this is the cause that Paul calleth him the man of sin/ ij. Tess. ij. and son of perdition/ that is to say a wilful maker of laws/ and most ungodly in things that were made free by Christ to all faithful. Here shall I be condemned of the sodiars and company of this holy father and shall be called a fautor of Walden and Wiglefe/ how be it Daniel comforteth me which saith in the xj against Antichrist on this manner/ Dani. xi he shall worship in his building the God of Maozim/ and the god whom his fathers did not know shall he honour with gold silver/ precious stones and other glorious riches. And he shall labour to establish Maozim with the strange god whom he knoweth not/ and he shall increase glory/ and give them power on many things/ and shall divied the earth freely. It is sufficient for me to know that all these things are free and not necessary for my health/ & therefore that they are neither necessary precepts neither yet profitable/ but only so feigned by most cruel wekednes and tyranny of Antichrist to th'intent that sins and condennations might be multiplied/ they are but faces & not the very body: The seventh face may be called the hole abuse of the mass with his solennites/ The vii face The abuse of the mass. with vigils/ with year minds/ foundations/ bu●rialles/ and the hole business that is done for the dead/ for what is in it but a face and cloak of godliness which deceaveth the people and swalloweth up their money? we have now adays no mass for th'intent to be partakers of the altar and to hear the gospel/ & yet this is the chief cause of the mass/ but we use them as good works rather for them that are departed then for the qwicke/ reserved that qwicke priests get them a substantial levinge by this office/ finally we use it as although it pertained no thing to communion. They keep the sacrament/ after mass to minister to the seek/ and bear it a bout in minion pixes as though it were a thing to wonder at. All these are the inventions of man and were never commanded of god/ neither are they necessary/ but rather weked and forbid/ chiefly those that pertain to the mass But this most holy fountain of sin/ and perdition causeth them to be necessary. In so much that he shallbe counted an heretic that will once qwinche against it. The viii. face Fasts The eight face/ is the choice of meat and fasting which are indifferent for each day. But now a days men fast on the manner not that the flesh should be mortified/ but bicawse it is a good work to have fasted this day/ & to have abstained from meat this day/ & that day/ so that they may deserve heaven what thing is this but a wicked face? Thimoth. iii. of whom Paul prophesied in the four of the first pistle to Timoth. commanding to abstain from meats/ which god hath created. Gala. iiij And in the iiij to the Galathyans/ ye observe the days/ and months/ & time's/ & years. I fear of you lest I have bestowed on you labour in vain The ix The. ix face face I count this mischevous multiplication & increasing of these wicked holy days/ Holy days for now a days our most holy father teacheth men thorough idleness to serve god/ that is to say as he expoundeth it himself By intermission and ceasing from all bodily works. And yet all days of god are ordained free both to labour and cease from labour indifferently. Among these/ feasts/ some are principale/ some double and so forth/ as the fest of corpus Christi/ of the Visitation/ & Conception/ of our lady & of the apostles/ & such other/ if any presume to break these/ or else keep them with a grutchinge heart (though they be in dead but foolish/ unprofitable/ & vain precepts) they will give sentes & affirm boldly/ that they sin grevously/ & bring their souls in to utter destruction. The tenth is the excellent ( The ten face blowing o● chasteness all though it be feigned) keeping of virginity & chastity of the religions/ which truly seemeth in the face a godly & heavenly thing. But it is a devilish of the which it is spoken in the four of the first pistle to Timothe. forbidding to mary ij. Timot. iii where as again our most revernde father/ maketh that thing necessary that Christ would have free/ whereof Daniel in the xi speaketh he shallbe desirous of women. ●anie. xj Here Daniel meaneth that he shall refuse and abstain from marriage for a cloak of godliness/ and not for love of chastity. The xi. face. The xj is the worshuppinge of relics/ truly this is a proper and most fruerfull cloak of advantage. Relics Out of this were indented innumerable pilgrimages/ Pilgrimages with the which the folissh and unlearned people might lose their labour/ money/ and time/ nothing in the mean season regarding their house/ wiff/ and children/ contrary to the commandment of god/ or else might do much better deeds to their neighbueres/ which is the precept. As for the worshuppinge or visiting of relics is nothing but even the very mind and affection of men. They would make sanct Hierome/ the beginner and author of this thing/ which writing to vigilantius intended nothing but that men should not rebuke and despise relics. How be it they do so far abyse his authority/ that they will have no measure in worshuppinge them/ they will have no work prefared above this. They will have none compared unto it. And it hath so prevailed/ owe●. that it is come to vows which can not be dispensed with not of the Pope himself (except thou have a bag of money) But what a foolish vow is it that is thus made against the precept of god. This painted and be wtifull face doth so far deceive men that it is not counted an offence to leve the charge of his wife and children/ but rather a great merit. O what a blindness is this. In this face I may numbered the sects of brotherheddes which were invented by the singular provision of sathan to destroy the noble and chief brotherhood of faith & charity/ Brotherheddes. for these also are confirmed and stablished/ under the names of sanctes/ and in the reverence and worshupe of relics. Of their ab●se it is spoken in another place/ and need it were to make a hole book upon this monster. The xii face The twelve and last (for I will leave the residue to other men's conjecturing) is the very confused cloud and opened gate of hell/ which hath a mervelous and pleasant face to look upon. These be the universities in the which perjury and the abose of the name of god are the entering in/ Vniversitee. & afterward their conversation is most free and at liberty unto every mischief/ yet under these sins and perditions/ there is promised science & wisdom/ with titles and degrees prescribed unto them in stead of a reward. And what perform they at the length? First the most cleneste & quick witted young men of the christente here are defiled and deflowered/ & cast in to the wide throat of hell/ so that I judge that this perdition was figured by the idol Moloch/ to whom men were wont to do sacrifice with their deariste and best beloved sons and daughters. After that the most christian wits are occupied/ ye blinded and oppressed with Aristotle and other gentiles and men's learning. Aristotle. And for the word of god/ the traditions of the Pope are taught and handled. In so much that utterly to subvert and put down the gospel Satan cold never have found a more soot and crafty invention/ neither yet of more power and value/ then to build up universities/ where as under the title of christian learning is nothing taught but that which is most repugnant and against the christian faith/ whereof we would speak very many things if time and leysuer favoured us▪ And out of these caves and dens are they called to be governors and curates of churches/ when they seem to choose the best. And truly unto me this last face and cloak doth appear most noisome of all/ for this only hath the title and name of the word (and all the other have only the title of example) and plainly is the school of hid of that is to say of subtle disputations/ of the which we will speak anon. And the most hurt and damage consistithe under the title of the word/ and for to teach other things in his stead and name / for sith the face of example is form & stablished upon the face of the word it would soon decay if the true word did purely reign. Besides that the face of examples doth only deceive the manners/ but the cloak & face of the word doth overturn & destroy the faith. And if the thorough the grace & provision of god/ the universities should receive his word/ good lord/ how soon should the Pope's impery with all his faces decay & perish/ for this one cloak and face is the very up holder/ Bones/ and hold power/ of all this kingdonme of faces. This visare and cloaked face as I think was prophesed in the ix Aocalip. ix of the apocalypses whose words are worthy to be rehearsed/ and some deal to be interpreted/ for he saith. And the first angel blewe/ & I saw a star fall from heaven unto the earth/ & to him was given the kaye of the bottomless pit here will I sumwhate take mine own mind & exposition. It is evident that angels thorough all the apocalypses do signify the bishops of the churches as it appeareth by the second and three chapter/ where it is written to th'angel of Ephesus/ & to the angel of Smirna/ & to such other. Apoca. ij Now the other kind of angels that blow the trumpets/ which (as it is showed in the viii. hath seven heads can be applied to none but to the Pope of Rome for it is not written that any other do blow trumpets/ Apoca. viii for to blow a trumpet (as the agreeing of the place/ and the texts following do specify) can be nothing else. But to make decrees/ which thing no man hath taken upon him at any time/ but the Pope of Rome/ Nother is it written with out a great cause that they prepared themselves to blow for these only Popes have ever had an impatient fury/ and unquiett tyranny/ to make laws and subdue other under them. But let us return unto our fift Angel which is the first of the three that should bring in three woos/ upon the earth this is he which first did ordene and stablissh universities whom it is not easy for me to name/ the stories do so differ and dissent. But who so ever he was let him be the star that fell from heaven to the earth/ whether he were Alexander of hales/ or else (which I sooner believe) sanct Thomas/ Saint Thomas de aquino. which after the universities approved and the trumpet of this Angel other was the first/ or else the greatest author to bring in philosophy among the christian/ being a subtile and very crafty disputer (ye very Aristotel himself) into whom as in to the earth he fell from Christ in heaven/ grounding himself upon the authority of the most ungodly and wicked Angel which did approve such manner of study/ he took the kaye of the bottomless pit/ and opened it/ & brought out unto us philosophy which a Collo. two. little before was dead and condemned by the apostles/ and from thence did ascend the smoke of this pit that is to say very words and opinions of Aristotle and other philosophers as it had been the smoke of a great furnace/ Apocalx● for philosophy so did prevail that he made Aristotle equal with Christ as concerning authority and faith/ where with was darkened the bright son (of righteousness and truth Christ/ for in the stead of the faith were brought in moral virtues/ and for the truth infinite opinions) & the air/ by the reason of the smoke of this pit/ that you might understand/ that it was not an eclipse of the son/ but a darkness both of the son and of the air thorough the smoke that ascended from beneath/ that is to say thorough men's traditions and learning/ Christ and his faith (which are the air and spirit) be oppressed and darkened. And there came out of the smoke locusts upon the earth. Locusts. This is the people of the universite which is rootide and brought up in philosophy and are called with a proper name locusts/ By cause they follow the Angel of the bottomless pit/ which is the Pope clean forsaking their king (Christ) and fly on swarms/ as it is said in the three of the Proverbes. Prover. iij And then they despoil/ and burn up all that is green/ in that part where they sit so that the grammarians suppose that they are called locusts a loco usto which signifieth a burned and wethered place. So this people burneth and consumeth the hole green springe of Christ/ that is to say/ the fruit of faith, And to them is given power/ as the scorpions of the earth have power/ that is to say to word the conscience/ for after that the green and florisshinge fruit of faith which healeth the conconscience is whethered and destroyed/ the conscience cannot but be hurt And it was said unto them that they should not hurt the grass of the earth neither all the green neither all the trees/ that is to say the chosen/ for they shall not hurt all men. Nother natural locusts do hurt all green/ The seal of god. but some certain place/ like wisse here/ but only (he saith) those men which have not the seal in their forheddes'/ that is some grass/ and then which have not faith which is the seal of God that we bear in a pure conscience and free conversation. And to them was commanded that they should not kill them/ Moral philosophy but that they should be vexed .v. months. And this as I suppose was spoken of moral philosophy/ which sith it doth not teach the true knowledge of sin it doth not kill as the law of God doth/ but only with vain affections doth vex and prike them. ij. Timo. iij Ever learning & never attaining the knowledge of truth/ for they that are killed with the law are quickened again with the everlasting spirit/ and are not vexed .v. months/ that is to say thorough all the time of their sensual life/ in the which moral virtues rule. And we see all moral divines to have a perilous and wicked conscience/ full of scrupulosity/ & never quiet which neither can attain good nor evil. Therefore it followeth/ and their pain was as the pain that cometh of a scorpion when he hath stung a man/ be hold the prikinge of the conscience/ he expoundeth that/ which he spoke of. That they are not handsomely killed/ neither quickened spiritually. And in these days shall men seek death & shall not find it/ they shall desire to die & death shall fly from them/ that is the death of sin which reigneth & is over quick/ stikinge in the conscience/ and yet is it not known to the point as it ought to be/ for if it were well known it should soon perish and die. But this is not the office of the Etikes of Aristotle/ but of the law and spirit. And the similitude of the locusts was like unto horses prepared unto battle/ Battle. that is of soot disputations and brawling school matters/ which in an allegory are called battle for they are ready to dispute on this side and that/ with it & against it. And on their heads were as it were crowns/ like unto gold/ they be/ name's and titles of degrees. Our noble master/ humble and unworthy professor of divinity and so forth. And their faces were as they had been the faces of men/ Faces for their doctrine and life was not governed with the spirit of faith/ but with the righting and information of their ●●●e natural reason. Aristotle the light of nature lightening them. And thy had hears as the hears of women. Philosophy bringeth forth week and effeminate priests/ Hearer which are all given to pleasures and superfluities/ in whom reigneth neither spirit nor manly wisdom in Christ/ for hears do signify priests as in the lxvij Psalm/ and in the iij. of Esai/ and other places. Psalm. lxvij Esai● iij Nether is it lawful to be a divine except he be such a pressed first. In so much that divines are commonly evil spoken of among the comen people. And their teeth were/ as the teeth of lions. Tethe Consider duns men among all other divines whether they be not bytars. Checkers/ sclawnderers and devourars/ of all these that speak against Aristotle's divinity how be it it is no mervell/ for the duns men/ and sanct Thomas men which are now adays would themself devour each other/ and sharpen their teeth as fierce as lions. Nether is there any kind of men which would fight more cruelly & with more hate/ then these sects of divines. In so much that every one of them desiring the others destruction would feign reign alone. And they had harbergions as it were harbergions of iron. Harbergions. This is the pertinecyte/ stiffness/ and sure presumption of every sect concerning the stabilite/ and truth/ of their own opinions/ with these their iron breastplates they can not be overcome. And these are the principles in every sect. And the sound of their wings was as the sounds of charectes when many horses run together to battle. Wings The wings be the words of these brawling disputars with the which they fight and run at each other/ violently/ checkinglye/ and with great noise. As we see in the contentious brawling of these disputars both in words and writing/ where as none will give place to the other/ but remain invincible sticking still to his opinion be it right or wrong. This stubborn mind and affection in disputations is signified by the running together of charactes and horses. Tails And they had tails like unto scrorpions and there where stings in their tails. And their power was to hurt men .v. months. He expoundeth that which he spoke of before/ shewing that the fructhe/ end/ and effect of this divinity is nothing else but to vex evil consciences thorough all their sensual life. But to them that are spiritual this divinity is abomination/ for they are separate from these .v. months/ in the spirit of liberty. King And they had a king over them which is th'angel of the bottomless pit whose name in the hebrew tongue is Abadon/ but in the greek tongue Apollyon. Here let us consider the most general rulare of act universities. Not Christ/ not the holy ghost/ not the angel of the lord/ but th'angel of the bottomless pit/ and of them that are dead and damned/ whom meaneth he then? Truly the light of nature Aristotle (which well may be called Apollion that is to say a destroyer and corruptoure of the church) reigneth in the universities. Nother was he worthy in scripture to be named by his own name, we said that this angel did signify a doctor and teacher in the church. And it is evident that Aristotle dead and damned/ is now a days the instructore of all universities/ more than Christ/ for Aristotle commended by the authority and diligence of sanct Thomas is set a loffte and reigneth raising again and stablisshinge fire will/ teaching moral virtues/ and natural philosophy/ and may be called three headed Cerberus/ or rather Geryon with three bodies. Cerberus Behold the first woe that the church hath received of the Pope of Rome thorough the help and means of sanct Thomas. It had been their duetes most of all to have forbid and suppressed these things/ and they chiefly have brought it up and stablished it. Tell me christian reader. Are not these faces and cloaks counted the head tail/ and all together? Are not these the ground and substance of the Canon law? Canon law What do the wicked canonists learn. But the observation and fulfilling of these cloaks and faces/ invented and ordained by ungodly men which pertaineth nothing to god or the church? Tell me if thou find one good work in them that God commanded. Read over the hole Canon law/ and show me one place where the Pope or any Busshope is moved to the office of the Gospel. All is decreed of jurisdictions/ and nothing of the word of God/ all although there be need of no other thing in the church but of his word. But that is left to chappellayns and hedge priests/ and to them that are most rude and unlearned. O woe be to the thou Pope: woe be to you Cardinals: woe be to you bishops: woe be to you priests woe be to you religious persons/ and to all the orders of Satan's synagogue/ who shall teach you to fly from the vengeance which shall come and is now at hand? Math● iii. What shall you answer/ for the office of the word which you have taken upon you/ and have not fulfilled it? Think you that he will accept your three crowns/ hats/ miters/ rings/ gold/ purple/ and all your cloaks and faces? This sentence is sure and stable he looketh not upon the face of men. Wherefore he that can/ let him hear the counsel of christ where he teacheth in the xxiiij Math. xxjiij. of Matthew to fly unto the mountains and not return again in to our houses. Let him forsake the world that may/ let him go in to the wilderness that is free. Desire not/ desire not man who so ever thou art/ to have a B●sshoprike/ a canonry/ an abbots coulle or any orders of priesthood/ for there is sin and perdition in them all/ as the foresaid faces do show the. Or else if thou have a great mind or be compelled to take orders/ Orders. then despise these faces of Antichrist/ and do thy diligence purely to serve the gospel/ other by thyself teaching it/ if thou have that gift/ or else assisting/ helping/ and serving them which have the grace to teach/ as the Apostles did testify themselves that they had many By sides this desire god heartily with pure prayer for then crease of the gospel. Believe me/ except thou do thus/ thou takist thin orders to thy damnation/ ye although thou do miracles/ and commit thyself to the fire to be burned. There is but one special office that pertaineth to thine orders/ and that is to preach the word of god/ if thou do not this/ thou art not anointed inwardly with the holy ghost/ but only outwardly for a cloak. But lord/ how hath this most holy king prevailed that he hath clean suppressed the gospel? And why shall I not curse this cursed abomination-the lord jesus Christ destroy these idols of the world/ your Popedoms and Cardinalships/ with all your cloaks & faces/ in to the depth of hell for ever Amen. Now I think thou understondist what it meaneth that this king is mighty in faces. It followeth. And understanding riddles. ¶ Soch a king/ soch a law. Danie. viii. Soch a law/ soch people. Soch people/ soch manners/ soch manners such studies & affections. Sillogismus But the king is a very cloak/ face/ & ransom Therefore his law must needs be a stark lie & fantasy/ as Petre did prophesy. ij. Petri. ij. There shallbe false teachers among you/ which thorough covetousness with feigned words shall make merchandise of you. ij. Timoth. iij And in the fourth of the first pistle to Timothe. which speak false thorough hypocrisy. And how can he teach the truth which is nothing himself but a cloak and lie/ for he that is endued with that opinion that he will count these f●ces substantial things in earnest/ he will not only speak lies/ but he shall not be able to sustain nor abide the truth: Is not this a notable/ ye an abominable lie to teach ceremonies for the faith of Christ/ for the spirit/ to orden traditions and learnings of men? Doth not the Pope with his laws advance and boast himself that he governeth & feedeth the church of god? doth he not commend as good deeds those things which are done by fulfilling his law? doth he not persecute and condemn those that obey not him all though they observe and keep all the hole gospel? O this wicked and cursed abomination. Here is the saying of Paul fulfilled/ which is an adversary and is exalted above all that is called god/ ij. Thessa. ij. or that is worshupped/ so that he shall sit in the temple of god and show himself as god. Doth not he sit in the temple of god which saith and professeth himself to be the master in the hole church? what is the temple of god? Is it stones and wood? doth not Paul say The temple of God is holy which temple are ye? j Corint. iij. ij. Co. in. vj. Nether in the time of paul was there any house which was called the temple of god as we now call them What meaneth this sitting/ but raigninge teaching/ and judging? Who sith the beginning of the church/ durst presume to call himself the master of the hole church But only the Pope? None of the holy men/ none of the heretics/ durst ever let scape them such an horrible voice of pride. Paul boasted himself to be the master of the gentiles in faith and truth but not the master of the church/ doth he not advance himself as he were god while that for the words of Christ he teacheth his own/ and for the righteousness of the faith he stablissheth his own righteousness? May he naturally be exalted above god? ij. Thessa. ij. Nay truly/ but above all that is called god saith the apostle/ that is to say above the word of god preached/ for he is called god when he is preached and believed in how be it above this god the Pope a great while hath been exalted and sitteth still/ for in the faithful hearts in the stead of preaching and belevinge god/ he preacheth himself and his own constitutions/ and so is preferred (as the greek word doth signify which the Apostle rehearseth) both above the honour and worshupe of god/ and also above god which is worshupped. As though he should say in the heart of man he shallbe preferred above god/ that is to say/ his word shall more be feared then the word of god/ and they shall more obey him and more worshup him/ than very god himself Doth this agre with any man but with the Pope? In every place the word and precept of God is despised/ But every man feareth the word of the Pope. truely there is no god neither in heaven nor earth whose word is reccaved with such obedience as is the Pope's word which thing experience doth so clearly show and derlare unto us/ that he which lacketh half his wit can not deny it. furthermore who did ever say that he came in the name of Christ/ but only the Pope/ for he only & the first of all men doth boast himself with intolerable blasphemy/ The pope is the vicar of 〈◊〉 on earth and pride to be the vicar of Christ and the vicar of god in the earth. What signifieth the vicar of god. But to sit in god's stead? what is it to sit in god's stead. But to show himself as although hewer god? Dowtest thou yet whether the prophesy of Paul be fulfilled sith these two are so like to be the vicar/ of god/ and to show himself as although he were god? Therefore Christ did well prophesy/ that these Apostles of Antichrist should come in his name/ for the other heretics all though they did counterfeit & dissemble the truth/ yet they never pretended to do it under the name of Christ/ but that was only reserved to Antichrist. Wherefore Christ in the xxiv. of Matthew not content to have prophesied that they should come in his name/ did add and expound himself. saying that I am Christ/ as although he should say/ They shall take mine own name upon them/ Math xxiv which is Christ. And say that they be Christ. And that they have obtained/ for of the Pope and Christ with their chattering they have made one/ sainge that they are so annexed & conjoined togedder/ that Christ can not be separate from the Pope neither the Pope from him. O what a furious & malicious blasphemy is this? A wicked & wretched bawd/ usurare/ thief & cruel tyrant/ is mingled & joined with the lord Christ/ & is made one with him. Come lord jesus Christ and perscribe some order/ or else finish and make an end of this horrible and blasphemous abomination. Yet I pray you what doth this vicar of god setting in the stead of god? Doth he fulfil & teach the commaundmentes of his prince? Nay truly/ what doth he then? Only teach his own constitutions/ & yet doth them not himself. How be it if he did teach the cōma●ndmentes of god/ yet should not he be the vicar of god/ for a vicar is there as the prince and head is absent. Therefore/ where/ as his vicar reigneth/ there is no god/ for where god is present/ there needeth no vicar/ but only ministers/ as th'apostles called not themself the vicar's of god/ but only his ministers. Therefore is the saying of Paul fulfilled. When see the man of sin & son of perdition/ sitting in the temple of god/ ij. Thessa ij shewing himself as although he were god/ being an adversary/ & exalted above the word of god & all his worshupe. What is more contrary to the truth of the gospel than these faces and cloaks & their doctrine? how be it/ it is worshupped/ feared & observed above all the word of god/ & that under the name of him and his learning/ but let us return unto daniel 〈…〉 Danie. viii. This word hidoth which Daniel doth put in the hebrew tongue doth signify a problem a ryed all/ & a dark sentence/ which deceaveth the sense if a man look but on the words. So in the first of judicum. judicum. j I will propound unto you a ryedell. 〈◊〉. xlviij. And in the xlviij psalm I will open in a song my dark sentence. Therefore he is called witty in these soot reasons and rydels/ which can with dark words/ deceive the hearers/ so that they may hear one thing & understand another. And it is not thus taken that he should be witty in ryedles for to understand that that other men shall speak/ but that he is apt & meet to deceive other by his own words. I will put an example. When this king of faces/ The church in his decrees doth use this word the church for himself and his adherenres (be they never so ungodly and wicked) & goth about to persuade all men that what so ever they constitute and ordene/ it is done of the church (as they have now prevailed/ ye and triumph by the obtaining of this word) thikest thou that he hath not propounded a proper riddle/ sith that the church doth not signify/ but the holy congregation of faithful which live and are led with the spirit of god/ which are the body and fulfilling of Christ/ as Paul saith. Colo. i● What lies shall not this man ground and set forth What obedience shall not he obtain? what law shall not he stablish when he hath so far prevailed that both the hearers and he that speaketh do understand the synagogue of Satan for the church of god? Wh●● to he that would not obey the church of god? we may perceive by this word that this kingdom of faces differeth from the manerand condition of all other kingdoms by cause he contendeth not with armure/ but with words. Not with plain and simple words as the kingdom of Christ & the empery of this world is used and ministered/ for the empery of this world in man's laws determe of temporal things with evident words/ which of every man soon are understand. And the kingdom of Christ is ruled by the sure and plain word of the gospel But this kingdom doth undermine men & deceive them with dark & double words which sound one thing and mean an other. Nether doth he teach (that a man may perceive) other worldly things or spiritual/ but he feigneth to teach spiritual/ & in very deed they are worldly & temporal And in this craft they are so witty/ soot/ and apt (thorough sathanes help) that they seduce and being in to error (as Christ prophesied) the very chosen neither can they be judged but of them which are spiritual. Danie. viii. Therefore Daniel calleth him soot and witty/ and his laws ryedles/ by cause he should deceive all men/ which sharply and with great diligence do not mark and take heed of them. Make a proof thyself. If thou be taught to abstain from/ me ate's/ ●●thinges/ places/ persons/ and certain ●ther things/ and to use such or such garments/ behaveoure/ meat/ place & persons Being in this opinion/ that by those means and labours/ thou shalt do good works & obtain righteousness/ And after (when thou comest to thyself and haste the true understanding) dost perceive that thou hast laboured but in temporal things which make no more for righteousness/ then other occupations and labours of lay men/ wouldest thou not say that thou hadst been properly beguiled? And hadst thou not in very deed been deceived thorough fair words? And I pray the are not all that the Pope commandeth even such phantases? Doth he not in his decrees and statutes entreat/ and determe of places/ meats/ vesture/ or persons? Where in consisteth no more jousts then if thou should go plough a field/ or weve/ or spin. But who playeth the husband man thinking to be justified if he do his work/ or to sin if he do it not/ all though it be a profitable and necessary work? And thou art commanded to labour in that work which is neither necessary to the life nor yet profitable for any thing (hoping to find righteousness in it/ and to sin if thou transgress) for what doth it profit other thy life or substance to were a black or a russer cot● to eat milk or flesh/ to be shaven or unshaven/ to live in this place or in that? A● ye● in this trifelinge and unprofitable thinger thou art commanded to be justified and hallowed/ or else to sin and offend. Are not here problems/ & ryedles propounded craftily to thee? And truly all the world/ is replenished with this false & deceitful doctrine. These be the consciences marked with hot yerons/ i Timo. iiij. for as all that they do be very cloaks and faces/ even so all that they teach be soot reasons and feigned ryedles/ so that both in the things and in the words/ are nothing else but cloaks and faces/ and yet they make a fearful and scrupelous conscience with out any cause or authority. Observe and note with what sober and meek words the spirit doth handle these cruel and odious monsters/ for he calleth the abominable pomp and hypocrisy nothing but faces/ which thou canst sufficiently and worthily defame with no word. And he nameth this pestilent deceavinge of Antichrist's dottrine. And this mischevous foxy wiliness to delude men/ nothing but riddles. Danie. viii. This clearly doth Daniel in the vij prophesy/ where he writeth that after the terrible best that had ten horns (which by the consent of all men is the impery of Rome) he considered and saw an other little horn sprins ging out of the mids of them (that is the empery of the Pope which as we said is spron●●e in the mids of the impery of Rome▪ ●●d behold there were eyes like men's 〈◊〉 this horn/ and a mouth speaking great and mervelous things. These eyes be the riddles/ and the soot understanding of these riddles/ is the wisdom of the flesh/ & the blasphemous mouth against Christ. Ephe. iiij. Paul in the four to the Ephesians doth much more fiercely entreat of these riddles saying/ let us hence forth be no more children wavering and carried with every wind of doctrine by the wiliness of men and craftenes where by they lay await for us to deceive us. But the two greek words which th'apostle useth have much more mystery than here can be expressed/ for the first signifieth not only wylines/ but also casting at dice/ and the second is both a craftenes/ and soot illusion as it were of jugglers which with their sports and pastimes deceive men's senses. So these wicked masters casting the words of god as they were dice according to their own mind and pleasure/ & with their trifling ceremonies/ deceive us and make us unstable/ undermining us with these soot crafts to make us fall and err/ this is their hole intent that they use their words and deceitful ceremonies/ to undercrepe us craftily/ and prevely deceive us or we be ware. So he monisheth us in the two to the Collossians. Collo. ij. Be ware lest any man come and spoil you thorough philosophy 〈◊〉 deceitful vanity/ thorough the trad●● 〈◊〉 of men and ordinations after the 〈…〉 after Christ. And a little after even ●s pointing with his finger to this hidoth and belly wisdom/ doth say. After the commandments and doctryns of men/ which thenges have a similitude of wisdom in chosen holiness and humbleness and in that they spare not the body/ and do the flesh no worshupe unto his need. Mark how their hydoth hath a similitude of wisdom and is but very superstition and hypocrisy. two. Petri. jii And Peter in the three of his second pistle saith. There shall come in the last days deceitful mockers which will walk after their own lusts Doth he not here touch both the deceit and the illusion (by cause they deceive in words and mock and illude in cloaks and faces) imputing the one to the doctrine/ and the other to the works/ even as Paul did meaning no neither thing by this deceit and illusion/ Ephe. iiij but that which Daniel signifieth by this word hydoth. This also must be observed and noted that this word/ understanding/ doth pertain unto the mind and affection/ for Daniel in the xi. speaking of the same monsire doth say. Danie. xi● And he shall have no understanding) that is to say mind & affection) to the god of his forefathers/ neither to the desire of wives/ neither to any god/ where it is evident that the word 〈◊〉 signify affection/ and regard/ for he sha●● not be so ignorant/ not to know what 〈◊〉 is/ what a woman is/ what a wiff is/ ●hat it meaneth to desire a woman or a wiff but he shall not regard them/ but make statutes contrary to god and matrimony/ taking no thought how impossible it is to bear and suffer this burden of matrimony/ and wedlock which is denied them. Even so Daniel when he calleth this king witty/ Danie. viii. and understanding riddles/ useth the same manner of speaking and meaneth rather the affection and mind/ then the understanding. And truly there was never thing ordained in the world more foolish and unsaverye than the Pope's laws. In so much that they are gested at/ ye and abhorred of the very canonists which read and profess them/ Proverb. for they have a proverb among themself that a pure canonist is a great Ass/ further more the world had never impery whose princes were redyare and maddere to make laws then the Popes of Rome/ so that in their decrees is as much want of learning as superfluite of foolish hardness/ and both are above measure. What doth the Pope in the church bu●daye by day heap up and accumulate more new laws/ which he stablisshith and cancelleth/ confirmeth and disanunlleth/ changeth & rechaungeth/ without any cause with out any reason/ even as it cometh to his wits end/ be ●e drunk or furious. And no doubt useth and ●●●eth our week and wretched conscience. Even as they were dice/ which (when he playeth) for his pure pleasure he casteth and turneth hither and thethere as he list himself/ ye sometime to his bawds and herlottes. O this is a worthy reward for our unfindnes. two. Thessa. ij. Be hold us which would not receive the love of truth that we might be saved/ are worthily committed in to the hands of this man of sin/ and son of perdinon which thorough trifling/ lawghinge/ and gaming hath laid sins and perditions upon us/ with an incredible and malicious fury. And to be short we may perceive copiously by the foresaid faces/ these soot riddles for sith the hole Pope's law doth nothing else but order these cloaks and faces And sith in the faces is nothing but mocking and deceavinge by the which the truth of the faith in the gospel is suppressed it is evident enough (which experience doth teach us) that the Pope's doctrine is mocking and deceitful/ for he goeth not about to make us serve/ obey/ and believe in god But only to serve 'em and to be subdued under his jurisdiction. And truly it were impossible if he were of God/ but that he should entreat/ move/ and entice us to the gospel with all his might and power. And teach us plainly that all things are free/ and that 〈◊〉 can not sin in using clothing/ meats/ places/ parsons/ or any such things/ for sin consists not in the use of things/ but in the inordinatte desire or hate of them/ but the pope putteth sin & righteousness only in the using/ therefore he is the man of sin & son of perdition/ filling the world with these foolish and vain/ sins & justices. And yet (by cause he feareth the consciences under the title and pretence of Christ's name) he maketh of those things which in themself are no sins/ very grievous offences. For he that believeth that he doth sin/ if he eat flesh on the Apostles eve/ or say not matins & prime in the morning/ or else leave undone any of the Pope's precepts. No doubt he sinneth. Not by cause the deed which he doth is sin/ but by cause he believeth it is sin & against this folissh belief & conscience/ offendeth/ of the which foolish conscience only the Pope is head & author/ for another doing the same deed/ thinking that he doth not sin trvely offendeth not. And this is the cause that the spirit of Paul complaineth that many shall depart from the faith. ij. Timo. iiij. And for this foolish conscience/ men's tradititions be pernicious and noisome/ the snares of souls/ hurting the faith/ & the liberty of the gospel/ if it were not for this cause they should do no hurt. Therefore the devil thorough the Pope abuseth these consciences to stablish the laws of his tyranny/ to suppress ●●e with and liberty/ and to replenisshe 〈◊〉 world with errors/ ungodliness/ sins and perditions. And well doth Paul call those consciences marked with an hot iron/ by cause they are not so of their own nature/ neither yet of the spirit/ but are marked against nature with the hot iron of man's traditions and doctrines/ Paul teacheth that there is nothing to be refused. i. Timot. iiij. And the vicar of Christ saith/ yes butyre/ and whitmeates most be refused ever on certain prescript days. Christ in the ten of luke said. Luc. x Latinge and drinking such as they have. But his vicar saith/ ear no flesh nor eggs. Christ suffereth all manner of garments freely and indifferently. But his vicar commandeth one manner of raiment to the lay men and taketh another manner to himself and his adherentes/ and that under deadly sin and precept of the church And in all these things they make themself a scrupulous conscience as though they did well in keeping them and sinned deadly in transgressing/ though it be nothing so Therefore truly such consciences are violently made/ yet nevertheless they be sore hurt (as we have said) in the transgression of these pain precepts. for such a king/ soch a law. Soch a law/ soch sin and merit and such a conscience also reserved that (as I said) of a foolish & vain sin is made a true sin/ thorough the error of the conscience/ & this is the hot iron which doth mark him. It followeth. And his strength shallbe stablished/ and not in his own might and power. Danie. viii. ¶ This third property of this monstrous kingdom is also mervelous and unlike all other imperies/ because it shallbe strenghted & stablished with a strange power. For who hath hard any such thing in all other kingdoms? The impery of Rome was gotten/ increased/ & maintained thorough his own strength. The hole scripture doth rebuke the horses and flesh of Egypt and other kingdoms/ in the which the jews did put their trust and confidence/ furthermore the kingdom of Christ doth more consist in his own power then any of the other. For the truth of itself is strong enough. And only this kingdom is stablished with others strength Strength in this place doth signify the power/ which our philosophers do call the power to work outwardly/ which is not of the soul/ three Reg. nineteen. Gene. xxxj. but of the members So Ezechias in the nineteen. of the fourth book of kings. The children came to the birth/ & the mother had no power to deliver them. And in th● xxxj. of Genesis. I have served your father it 〈◊〉 all my power. And job. I counted f●● hinge the power of their hands/ thu●● to say that they were able to do. In the Hebrew tongue it was called ●uth/ and the Apostle in the greek tongue calleth it energeran. And the interpreter called it in the latin tongue/ efficaciam/ and in the english tongue it must be called might and power as in the two to the Galathians/ he that was mighty in Peter in the apostleship over circunsition/ the same was mighty in me among the gentiles. Gala. ij. Therefore the power of this king sith it standeth not in armure/ nor in the gospel of Christ/ must needs be raised up by his own doctrines and stablished by the power of other. Mark this goodly order/ first are faces. And then laws/ and both are feigned and clean alien at from the truth. After them cometh his power/ which is not stablised by himself. But with other strange powers and strengths/ for truly a lie can not endure by his own power. And so hath the kingdom of Antichrist of Rome prospered/ that even in the apostles time it began to lean & stick to works. Afterward the church (as they call it) was endued and garnished with certain ceremonies. And at the length the Pope patched them all together & made aswere sauce/ and thorough them suppressed all liberty/ turning them into most strayre & 〈◊〉 laws In so much that it is with out 〈◊〉 ●●re a greater offence to transgress these laws and ceremonies/ then the precepts of god. So of these faces are sprung laws/ of the laws the strength/ & of the strength great power & authority as it shall follow/ for as manners make a law/ so of the law ryeseth a strength to confirm the manners. And of the strength springeth power and authority. Therefore let us consider with what power this king of perdition is strengthened and stablished. ij. Thessa. ij. The Apostle in the two of the second pistle to the Thessalonyans doth attribute & apply it unto sathan saying. Whose coming shall be thorough the operation of Satan in lying and mervelous signs/ for even as Christ did truly stablish the faith & his word by signs & miracles thorough his own virtue & power. Even so this counterfettinge Ape/ and adversary of Christ/ shall stablish his faces and lewd laws/ thorough lying signs of others (that is to say Satan's) power. The first operation of Satan in his signs and illusions is this/ that the church of Rome hath had perpetual contention with the church of the Grecians/ & yet being wicked and unjust hath ever prevailed (though it were defended/ with false causes & wrested scriptures) & so prevailed that she hath exalted & confirmed herself to be the lady mestres of the faith & mother of all churches. Besides 〈…〉 subderved all men with mervel●●● good chance and prosperity (were he next also great/ learned & holy) which ever hath resisted her laws/ statutes/ judgements & glorious pleasures. Who will not judge that these were mighty signs & mervelles/ that no man did ever attribute to any/ but to god which did fight for the holy church of Rome. As though god did not utterly abhor this abominable and pernicious doctrines of men with the arrogant pride of these faces. Now to this point is it brought that kings/ princes/ and bishops/ which other hurt the holy decrees/ liberties or patrimonies of the church of Rome or else do not honour and prefer them above the precepts of god/ shall perish by the stroke of the terrible sword of excommunication. Excommunication. In so much that the hole world is in a great fear to hurt the Pope or in any thing to contrary his will. And of this springeth the fearful lightning which is joined & annexed to the end of every bill. If any man thorough foolish hardness presume to contrary or resist our bull and authority. Let him knove that he shall run in to the indignation of almighty God and of his blessed Apostles Peter and Paul. Nether hath our saviour jesus Christ in all his gospel worked such signs or caused such fear in the world as hath the pope only in the end of one of his bulls. What is it in the world that the pope may not break/ change/ do/ and obtain/ sith that with this power he may suppress and put down kings and princes? peradventure these are the stings of the locusts of the which it is written in the ix of the apocalypses/ Apoca. ix. Did he not set up a new empery at Rome thorough the power of his laws/ bringing it (as he saith himself) from the Grecians to the Germans? which among all the other works of Antichrist was the principal and most mervell/ who thought not that these great signs and works/ had comen of god? & yet they were the most mighty and deceitful tokens of Satan. We have all sayne the signs and tokins/ but no man took heed of the counterfed lies/ for in these the chosen and holy have been deceived/ all though it be clearer than the day that hey were never done for the gospel and faith/ but to confirm the faces riddles and laws of this king. And by this argument they might soon have been known. There was never man which prospered/ if he rebelled against the Pope as all the Italian stories make mention/ and truth it is that they say (if thou consider the infelicite of this life/ name/ and loss of goods) In so much that the martyrs so were unhappy/ ye and chiefly Christ himself/ But the Pope's spirit (which is 〈…〉) hath persuaded that these be the 〈…〉 ●emē●es of damnation/ and of the wrath of god although they rather were the signs and tokens of grace. So hath he prevailed with his lying merve●s ab●singe our weak and scrupulous consciences/ lest any man should let and withstand the kingdom of these faces and riddles. Read the stories/ read the decretales/ and all which writ on these things/ and se if in any place the Pope and his adherentes complain of kings/ princes/ and bishops by cause they have despised the faith and gospel or else have offended against god. There is but one complaint/ by cause they have not defended the holy and Apostolic seat of Peter/ or have offended it/ or hurt it/ in the head/ or in the members/ so that there is never question for any thing but for their faces/ laws and riddles. And they themself also do confess (lying with great impudency) that they did transpose the impery to Rome for no nother cause/ But that the emperor of the Grecians did to little defend/ the holy seat of Petre▪ And here may they be convict thorough their own testimony/ because they desired not to be defended of Christ but of a man. Even then beginning to depart from the faith/ of that which it is spoken. Psal. cxlv. Trust you not in princes/ nor in the ●●●●es of men in whom is no health. And ●●●ine. Psal. cxvii. It is better to trust in the lord/ than to trust in princes/ how be it the Pope unto this day (forsaking Christ and his tuition) doth Crown the emperor to be the tutor and defender of the church▪ O what a wily fox is this king of faces and riddles/ he knew well enough that his kingdom could not have continued so long (which is clean void of the spirit and truth) except it had been defended by the hand and power of man. It greatly for thinketh me and maketh me a shamed/ ye and to lament for sorrow/ as often as I remember what fools and lawghing stocks the Pope hath made him of the kings/ princes/ and hold nation of inglonde. Good lord/ how boldly and at his pleasure hath he mocked them/ leading and tossing them as though they had been unreasonable and brute beasts/ whom he might abuse to murder/ extorsion/ fraud and deceit/ ye and to any thing else/ that Satan would entice the Pope to move and exhort them. Calling them in the mean season the defenders of the faith of Christ. And the beloved children of the church? O this is a worthy reward by the which they are persuaded to serve Satan. And yet in all these signs and miracle 〈…〉 than he hath so prevailed/ that 〈…〉 thing which he intendeth to do/ 〈…〉 be bold to execute it/ ye and he brings to 〈◊〉 to pass prosperously/ which he could neve● do with out he were helped and so coloured by the great works and miracles of Satan. But what is their intent and what seek they in all these things? seek they the glory of Christ? The health of souls? Or the Gospel and faith? Nay forsooth But only faces and riddles. Only the holy church of Rome/ and the apostolic seat. The patrimony of Christ crucified/ and goods of sanct Peter are the hole cause and matter of all this troublesome business. We feall these signs and tokens well enough And yet thorough the so●le operation of Satan we can not see and perceive the lie which is cloaked under them/ Antichrist hath so dimmed and blinded our eyes/ thorough the holy names of God/ Christ/ Peter/ the church/ and such other/ with the which a weak and unlearned conference/ ye and sometime the very chosen/ are soon taken and deceived. Who is able to numbered the monstrous mervels/ only of them that are departed. Good lord/ what a see of lies hath envaded us/ of aperinges/ coniur●●●● 〈◊〉 answers of spirits by the whic● 〈…〉 brought to pass/ that the Pope 〈…〉 the king of them that are dead an●●●igneth in purgatory/ The pope reigneth in purgatory. to the great disprofit of his priests (if he continue) which have all their living/ riches/ and pomp 〈◊〉 of purgatory/ how be it they should have less/ if they did so well reach the faith of them that live/ as they do riddles of them that are dead. Nether was there sith the beginning of the world any work found of so little labour and great advantage/ for truly to this purpose were gathered almost the possessions of all princes and rich men. And thorough these riches sprang up all pleasures and idleness/ and of idleness came very Babylon and Sodoma. The sacrament of the altar. Satan hated the sacrament of the altar/ and knew no way how to suppress/ and disannul it. Therefore he found this craft/ that the sacrament (which Christ did only ordene to nourish and stablish the faith of them that live) should be counted for a good work and sacrifice/ and bought and sold. And so faith is suppressed/ and this wholesome mystery is applied not to the quick but unto the dead/ that is to say neither to the quick/ neither yet to the dead. O this incredible fury of god. Behold this was the purpose of those wicked spirits which axed masses and feigned themselves to be redeemed There are infinite examples of this monster/ 〈◊〉 th● which we that are the rude mul●●● 〈◊〉 out judgement/ with out spirit/ 〈◊〉 ●●●linge/ as solissh beasts in to the snare. Nothing considering these soot lies/ all tough god have not utterly forsaken us/ but in many places hath declared manifestly these illusions. How be it they serve to stablish this kingdom of faces & riddles. And so suffereth he them to be of some strength. And though some of a good zeal do pray for the dead/ yet that the Pope should reign over them/ and that the sacrament of the altar should be his laughing stock I utterly defy it and abhor it/ and I would to god I might enough weep at it. Nother are these signs/ to th'increase of the faith and gospel (for they are rather against the faith and gospel) But they are done to stablish the tyranny of these faces and riddles/ and to set up and confirm the trust in works. How be it concerning faith and the sacrament/ we have spoken copiously in another place. Among these illusions/ are those miracles to be reputed/ which are showed in visitations/ pilgrimages/ Miracles. and worshippings of sanctes/ as there are plenty now adays which the Pope confirmeth by his bulls/ ye and sometime doth canonize the sanctes that the knoweth not. Now behold what is the operation of Satan in lies signs/ and what this meaneth that the power and efficacity of these faces and riddles/ are not stablished in their own strength. Be sides these lying signs that are wrought by Satan's own administration There is also another pour which favoreth and upholdeth this curious king. And it may be divided in to two membres. The one is of the Clerks/ and the other of the lay people. The clerks minister unto the Pope with their wits and tongues to strengthen his faces/ riddles & laws/ for he blabbeth them out with out any fear And ordereth his faces with high presumption. Many times speaking things contrary to hinsilf to his great dishonest/ ye and sometime (which is most wicked) contrary to god/ for neither he nor his adherentes do cast in their minds what good and true things they shall speak. But only to blab out what so ever cometh to their wits end/ presuming ●pon/ and abusing the foolish persuasion of men/ which believe that the Pope can not err/ and therefore sometime his decrees are like the dreams of drunk and furious men/ for he breaketh clean with our fear and regard/ and that with such reckless confidence/ and presumptuous pride/ that this detestable and cursed abomination/ doth sore vex and burn meek hearts/ therefore they that are most learned/ quickest of wit/ and most religious being persuaded that this king of faces can not err/ do take the dregs/ spitell/ and abominable excrements/ of his riddles and laws (and that with such affection and honour that a man would wonder at it) and though it be necessary that a fool must speak folisshlye/ yet do they commit themself unto a miserable pain and labour to gloss/ order/ make agre/ defend/ and to draw this way and that way/ what so ever he (with out any regard or drunken) hath belched out of his stomach. Therefore it was well said that he is not stablished with his own power/ for he being rude and unlearned/ can by no means defend his own doctrine/ with out he had other wits bound unto him. Therefore he taketh no taught. Nether needeth he to be mighty thorough his own power/ let him but speak a thing in his sleep/ and by and by/ we have an article of the faith confirmed thorough the hole church/ by other men's diligence. And there are such abominable words/ of his own motion and science/ and of the fullness of his power and authority/ that we wretched christian are almost compelled to worshupe for Christ's Gospel/ & farte of this monsters belly .. So doth this power strengthen and confirm the might and authority of this coward/ and slothful idol. Thou mayst neither read nor hear any thing of his doing with judgement but all with honour and obedience. And this persuasion with out doubt is the work of the devil/ which occupieth and abuseth our rude minds that he might establish thorowos (by his souteltye) the power of his idol. For if they should be read with judgement/ as sometime men have proved/ they should not continue one hour/ sith in many places they are clean with out learning/ ungodly/ & weked/ which never can be able to sustain the judgement and light. This is the point that Satan laboured for in these most holy decrees/ to bring it to pass that no man should judge on the Pope's acts. And that it should only pertain unto him to interpret the scripture/ and declare the faith/ lest that his wickedness & abomination should be revelated/ if another begin to expound the faith and scripture. Here of springeth the glorious titles/ thanks/ and Apostolic blissinge/ on all them which defend the holy Apostolic seat/ scakinge the good estate of the Pope/ and the privileges of the church of Rome. And contrary wisse he is so cruel against them that offend and resist/ that his fersnes may be a manifest argument/ that he is led with the spirit of Satan/ which feareth lest his counsels should at any time be opened. A spirit hath neither flesh neither bones and therefore he cannot be felt. And a lie hateth the light/ fearing to be reproved. How beit/ it is stablished in this king of faces/ all though it be said of all other that the truth is strongest of all things/ and/ that no feigned thing can long continue/ for this monster is the greatiste and last of all hideous monsters. The seculare power doth also serve to this might and authority/ The seculare arm and is called the seculare arm. For the Pope exalted and set up above all princes/ powers and emperies If he can not oppress them that resist him with his faces/ riddles/ judgements and curses (neither doth he contend/ with reason/ wit/ or scriptures sith it is re most unnatural and rudest best given all to the belly/ and much less with faith/ patience/ prayer/ which are the true Apostolic armure) then will he command them to the seculare power. And sometime he stirreth kings/ princes/ realms/ and nations to war one against the other wropping the world in blood and murder until he obtain (not that the faith and gospel would) but that his own faces and cloaks desire. And he prevaileth in these things so prosperously. Blissinge them that obey him with the Apostolic benediction/ and cursing them that rebel with the apostolic malediction. I pray the how could this abomination prosper/ except Satan's souttellye reigned in the mids of it? Some have stablished kingdoms with wit and scripture. Some with riches and strength/ how be it this weak & wretched monster/ is mighty/ neither with wit nor weapon/ But only with faces with the which he so prevaileth that all men's wits/ learnings/ riches/ and strength be subject to his pleasure with such honour and obedience/ that he may play/ mock/ and order them as he will. Nether yet doth he nourish them with his own stipends/ nor feedeth them with the true doctrine/ But only keepeth them in bondage/ by the false illusions of his faces/ In so much that they thick themself to obey god/ and the holy church of God/ Not perceavinge that they serve a wretched hog/ and the abomination of the hole earth. Consider the affection and obedience of kings and princes toward the Pope/ Consider the minds and dispositions of Bishops/ Colleges/ and of the infinite black cloud of them/ that live in monasteries/ how that the princes are ready in armure/ And the bishops with their company bestow their labours and wits for the Pope/ Not for the faith and word of God (for that is nothing spoken of) but only to defend these faces/ riddles/ and laws/ looking for no nother reward/ But that they think that they serve god/ and please him in so doing. Then shalt thou perceive what it meaneth that the power of this wretched monster/ must be strengthened/ by another's power and not by his own. And truly this abomination was not so meet for any time as for the end of the world/ for what is more abominable and monstrous/ then that such a kingdom should be of most might/ whose prince is most wretched/ sleuthefull/ and unprofitable? But this king is more vicious than Sardanopalus/ more delicate than the Sybarites/ Only borne to ryeate and idleness Not mighty in war policy/ armour nor learning. Nether in the gospel/ faith/ prayer/ nor manners (but rather abominable in their contraries). And yet thorough one face and riddle rueleth emperies/ kingdoms/ and all powers/ having in his jurisdiction our goods/ bodies/ and souls to use and abuse/ them to his wretched pleasure/ Geving nothing again/ but thanks/ & the benediction of the apostolic feat/ that is to say the smoke and vanity of all vanites and trifelles. furthermore (that any man would mervell at) Other princes which reign with war and strength are beloved faithfully of their subjects. Likwisse masters/ and teachers which are excellent in wit & learning/ are honoured of their disciples/ but to this wretched and most rude monster every man wisheth a mischief. There is no man but he abhorreth this his great power There is no man/ but he curseth his superfluite of riches counting them set in a wicked place. And yet they are deceived by the illusions of these faces and riddles/ and are feared with signs and monstrous lies/ & so abstain. There is no man/ but he saith that the Pope and his adherentes refusing the faith/ gospel/ patience/ and other armour spiritual/ live under superstitious faces/ and deceitful riddles/ and that after the most worldly manner and yet they perceavinge this/ and feeling evidently that Christ is farther from them/ than the west from the est/ dare not affirm and say that they think. For the religious persons and the other faces of the Pope/ do object like bold champions/ that we ought to obey the imperye all though the prince be evil/ as though we speak only of the Pope's person and not much rather of the iniquity of the popedom and office itself. It is another kind of empery that the Pope doth exercise/ & far unlike the powers of this world which whether they be good or evil hurt nothing if they be suffered/ how be it the popedom is such a powe● that it suppresseth the faith and gospel. Setting up in their stead faces and riddles/ the faces in stead of faith/ and riddles for the gospel. Therefore he is an adversary to Christ/ which is mighty in the spirit of faith/ against cloaks and faces. And in the word of truth against deceitful riddles. Therefore the malice and iniquity of the power and office is reproved and not of the prince/ for the power is such that it can not be administered by a good prince/ but by the adversary of Christ which yaninge and routing most observe his faces and riddles/ against the faith and word of god. And therefore it is called abomination that with out strength and with out learning. Only by the idle pomp and pride of faces/ he oppresseth all men's wits. So that he may/ and doth all things/ which could not be brought to pass neither with the strength of any kingdom/ neither yet with the diligence of any wit/ ye such things as Christ himself never did/ with his word among men. Were it not a foul abomination/ if that a sow should rule the good man of the house/ and all that are in the house. Doing nothing else/ but lie on the dunghill and deceive men's sight by some illusion/ appearing as he were a noble man and did speak certain things as men do/ as we have read that idols of wood and stone/ have done among the gentiles? Even so the Pope under the pretence of the name of god (whose name every man's conscience doth fear/ love/ and honour) doth easily draw men from the faith in to superstitious and most pestilent abominations/ ye the greatest kings/ and best learned men. And yet he himself (even like a sow) walowinge up and down in the filthy dirt of his shameful and wretched life/ is neither learned/ neither mighty in armure/ no not worth on haw. ij. Petri. ij. And in this matter let us hear th'apostle Peter speaking most sharply in the two of the second epistle/ where he painteth the popedom and setteth it out with his colours to the uttermost point/ for after that he had prophesied that false masters should come which in covetousness with feigned words should make merchandise of the people of Christ/ which should bring in sects of perdition. And draw many after them/ Even denying Christ that hath bought them/ then doth he fear them with three notable examples. Of the Angels. Of the flood that was in the time of Noe. And of the Zodomites. And he saith that all these were/ punished of god/ for th'example of the wicked which should come/ then he prosecuting his matter (as concerning these wicked masters) doth say Namlye them that wall after the flesh in the lust of uncleanness/ and despise the rulers/ Presumptuous are they & stubborn/ and fear not to speak evil of them that are in authority/ Peter speaketh not of them that do not obey bishops/ but (as he began) of the wicked masters themself/ that is to say of bishops/ cardinals/ & the Pope/ for these are they that this epistle speaketh of. First who saith not that the Pope's sect above all other walketh after the flesh in the lust of uncleanness? For sith they are forbidden matrimony/ and abound in riches and idleness/ what should they do but walk after the flesh? They labour not/ as other men do/ therefore their iniquity springeth with their fat/ Nether canst thou assign me any masters and rulers of the people/ which do thus/ but only the papists. The clerks are daily increased/ and matrimony forbid (and both thorough the rule and authority of the Pope) and every man may perceive what profit cometh unto the church by it/ for alas where as by matrimony many women might be good and please god living chastely/ they are now compelled to be harlots/ and that for two causes the one is the misshevous enticing thorough gifts and fair words that these venomous locusts use. The other is that their is such scarceness of clean men out of his orders that they are not sufficient to the hole nature of women. So that if this should long continue it would be the destruction of the hole world. Besides that/ they despise rulars/ who doth so but the Popedom/ and the sect of papists? What calleth he the rulers and powers/ but princes and worldly officers? For the bishops and successors of th'apostles have not rules and powers/ but services and administration. And are called the servantes of the church of Christ as Paul sayeth in the first to the Collosyans. Colo. ●. Is not this the despising of powers and rules/ to exempt himself by his own authority from tribuetes/ subjection/ and all bourdens of the comen wealth? Paul commandeth in the xiii. to the Romans to give tribute/ custom and honour to them/ ● Petri. two. that it is dew to. And Peter will that we be subject unto kings/ and to all manner ordinances of man/ how be it the Pope contrary wisse doth exempt his own person and possessions/ ye and all his adherentes promulgating serse and cruel laws/ condemning them (no● to one hell) that will hear the voice of Paul or Peter/ and to bring his shawelinges in to an order/ requiring and exacting tribuete/ honour and their duty. And now is he so far from honouring of these powers/ that he will tell scorn to admit them to kiss his holy feat. forthermor he exalteth every priest and monk though they be as rude as stocks/ and more weked than any bawd/ above all the nobles and princes of the world/ by cause he is marked with his worshupfull sign and character. craking in his most wicked riddles and laws/ of maiorite and obedience. That the Pope excelleth the emperor as the son doth the moan. Insomoch that of those most wretched dregs of men/ which are advanced by the Popes majesty/ the powers are despised/ ye and compelled to honour those idols of whom they ought to be honoured themself. And I pray you in what rule and power reign not these clouds of abominable men? It is a mervelous thing how aptly Peter calleth them/ two. Petri. two. presumptuous and stubborn for after they have obtained this that they themself only are called spiritual/ and all the other seculare and temporal (as even now they abuse the words at their own pleasure) there is nothing but they dare behold to take it apon them under the name of this spiritual sect/ furthermore if they have presumed to take any thing on hand/ how invincible/ stiff/ and hard hearted they are/ until they have prevailed so far that they may with full authority and with out regard blaspheme the glories and powers Doth not the pope being but a small worm of the earth (how be it inflamed with the spirit of Satan) Curse/ excommunicate/ & rebuke with all kinds of checks the highest kings and rulers when he list? All though he was ordained only to bless them. Nether yet doth he that by cause the kings resist the Gospel and the faith. But because they can not suffer and maintain the superfluous riches of these shavelinges and holy church of Rome with their most wicked manners and intolerable tyranny/ or else that they resist the Pope's ungodliness and iniquity. And this meaneth the Apostle when he sayeth/ they fear not to speak evil of them that are in authority. two. Petri. two. Nether is the Popedom counted in the name of power and majesty. Nether yet (if it were so counted) hath it suffered any such thing. Sith that no power hither to hath prevailed against him. But contrary he hath so prospered against the powers/ that he may sport and play him not only in the matters of inferior people/ but also in the powers and magestes as is will lieth/ transposing them. putting in and out/ ad Chaungeinge them as often as he thinketh best. Do not the stories of the kingdoms/ of France/ Grece/ germany/ Neapoles/ Sicily and such other emperies thus resufye? Did not l●● the tenth (which of himself was a good man) being deceived by the counsels and examples of his adherentes assault with this tyranny the dukedons of Italy/ which was expulsed from vrbine/ and often besieged Ferraria? And the Cardinals and bishops do counterfeit him full nobelye/ for the Cardinals are made superiores to kings/ & bishops to princes. O this most wretched kind of men/ which is scant worthy to feed hogs/ thus they honour the powers/ thus they bless the magestes/ thus seek they other men's profits displeasing themselves/ thus put they away presumptuous boldness/ and walk in the fear of God/ woe be to them. Of these judas (following Peter) doth say likewise these dreamers (that is to say deluded by dreamers) defile the flesh/ jude. i. despise rulers & speak evil of them that are in authority. And a little before. There are certain craftily crept in of which it was written afore time unto such judgement. They are ungodly/ & turn the grace of our lord God unto wantannes/ and deny god the only lord and our lord jesus Christ. according to that which Peter sayeth. They shall craftily bring in their own traditions/ & sects of perdition under the cloak of the gospel of Christh with the which the true faith of the gospel of Christ shallbe suppressed. And Christ (though they retain his name) shall in very deed be denied to be the only lord and king in righteousness and truth. And under his name shall they serve their belie pleasure's/ and wanton desires/ finally/ the pistle of Jude which sometime seamed to me unprofitable. Now do I knowledge that it was extract out of the pistle of Peter/ and only written to declare the Pope. And both of them show/ that they shall prevelye creep in/ that is to say. Bring in their own traditonis under the gospel/ as Peter sayeth. They shall craftily bring in sects/ opening plainly their soot and deceitful illusions/ by the which (reserving the name of the Gospel of Christ) they preach and stablish their own doctrines. ij. Petri. two. But let us go forth with Peter saying/ when the angels which are greater both in power and might/ receive not of the lord railing judgement against them/ but these as bruete beasts (for the papists now adays no doubt believe not that the soul is immortal and specially at Rome) naturally made to be taken and destroyed (O what a similitude is this) speak evil of that they know not/ that is to say/ condemning the doctrine of Christ/ for their own inventions likewise saith iudas. They blaspheme those things which they know not to their own destruction. And also as judas sayeth. jude. i● In though things that they know naturally (as beasts which are with out reason) they corrupt themselves. So shall they perish receiving the reward of their unrighteousness (which they call high justice/ as obeying of the church. And observing of religions) reputing it a great pleasure to use for a day this delicious & dainty world (that is to say/ they are beasts serving the belie which count this thing for the chief and best/ if they have abundance in this short life/ for there is in a manner nother bishop/ priest/ nor religious man made/ but to th'intent that he may live well in idleness and devour (not labouring themself) that which the poor got and yearn with much swett and labour. two. Petri. ji● They are filthy spots (for these men are nothing but slanderous & wicked spots among the people of God/ sith they are clean unprofitable/ fed up & fatted with delicious pleasures/ and vices in the church/ and so serve themself and their belies. two. Petri. i● And of ●oue they make a laughing stock/ feasting togedder in their deceavable ways. This place seemeth some deal to be corrupt. for judas recieteth the same on this manner. jude. i● These are spots which of your kindness feast togedder with out fear feeding themselves/ for he describeth the delicate life of bishops/ priests/ & religious persons which spend & pour out with all prodigalite the substance/ that hath be given & is increased daily thorough the godly devotion & charity of the faithful. Nether fearing the sight of god nor man. Nether yet any thing moved by giving evil occasion to the weak/ nor fore the hate of good men. They take curious heed to themself. And feed themself daintelye. And are nothing else/ but spots filthiness/ slander/ & a burden to the church where as they should be the highest and most beutefull garnisshinge/ lights & pillars. So not we see all these things verified? Therefore the faing of Peter (Of you they make a mocking stock feasting together in their deceaveble ways) must be understand/ that they feast with your riches/ two. Petri. ij. or as judas showeth/ jude. i with your kindness & charity/ for they abose both you & your goods to their own pomp & wantonness/ with out any fear. And as I think it is the fault of the prenter which did put it so/ for ignorance/ because the words & letters in the greek are so like. two. Petri. two. It followeth/ having eyes full of advoutrie. Good lord/ with what sharp and vehement words doth th'apostle inveye against them. He doth attribute unto them the eyes of & comen woman/ the is to say insatiable. And we see that their lust can never be sa●●at & fulfilled) And that can not cease to sin (that is to say) whom no man can dissuade from iniquites/ for they will vex & persequ●te them with most wicked & unequal judgements/ which will complain of the defiling of their own wives or daughters/ for they ab●se by violence whom they lift. Even as we read of the Gigantes in the .v. of Genesis before the flood. Genesis. v. Nether is it lawful to resist them/ nor to call them in to the court/ neither yet to speak against them/ for they are spiritual and exempt) Begilinge unstable souls ( ij. Petri. ij for thorough their pestilent example thy draw many that are weak from the faith) ij. Petri. ij. hearts they hare excersised with covetousness (Canst thou have any thing more aperly spoken against the court of Rome and the clergy? Who is able to numbered the crafts that thorough their covetousness they have invented? ij. Petri. ij. They are now well excersised/ and have a proper custom to despoil/ deceive/ and pluck away) They are cursed children/ and have forsaken the right way and are gone astray/ following the way of Balam the son of Bosor. (I am in doubt whether this place be also corrupt/ or else whether purposely Peter did call him the son of Bosor/ whom Moses in the xxij of Numeri called the son of be or except the balam's father had two Nun. xxij. names both Bosor and Beor/ both of them increase thabominationabomination of this misshevous example/ for Bosor doth signify the flesh. And Beor a fool. And where as Peter saith/ that the mad foolishness of the prophet was rebuked of the Ass/ he toucheth this word Beor but in that he loved the reward and lucre/ he noted bosor. And balaam (or as the truth of the hebrewe hath Bileam) doth signify the people of no reputation/ or the pain people/ or they that are not counted for people All these sayings are sharp and fierce against the covetousness/ wantannes'/ and ungodliness of bishops and priests/ which are made foolish and carnal/ and are waxed gross/ forsaking to be the people of god. Nother only for this cause doth he liken them to Balam/ but also that they are cursed children as he was/ which giving council to the Moabites/ thorough the idol Beelphegor did greatly corrupt and destroy the Israelites. Nun. xxiv Nun. xxv. And this hole story here doth Peter apply unto the bishops/ which raising up the idol of their own doctrines & traditions. And having to do with the harelottes of the Madianites (that is to say with the delicious and voluptuous pleasures of this world) beguile unstable souls/ and besides the do speak evil (as it is said before) of the way of truth and glory. Even as he went about/ to curse the people of god. Which loved the reward of unrightewesnes. ij. Petri. ij. But was rebuked of his iniquity/ the tame & doom beast speaking with man's voice forbade the foolishness of the prophet (behold the covetousness and foolishness of bishops which are given so headlong to covetousness/ that they are more insensible than brute beasts) These are wells with out water (by cause they have the shape and name of shepherds with out the work and office/ as Zacharias in the xi sayeth. O thou shepherd and idol) And racks carried about of a tempest (Racks are like clouds/ but they give no rain. Even so these are carried under the title/ and in the place of shepherds/ and they teach nothing/ but rather are tossed thorough their worldly affections unto every motion of satans will) To whom the mist of darkness is reserved for ever/ good lord/ how fearful are these things? Who would not fear to be counted among the numbered of these shavelings/ against whom all these things are prophesied with a hole and full spirit? two. Petri. ij. For when they have sounded the swelling words of vanity/ they beguile with wantannes thorough the lusts of the flesh them that were clean escaped. It is mervell if this place do not chiefly pertain to universities and studies of the canon law/ for we see with what pride Antichrist soundeth in every place of his decrees/ where he sayeth/ we Command/ bedding and Commanding you straitly/ and such other proud words he hath/ with the which he doth occupy all schools. So the Peter doth well call the not speakers/ but sounders/ for they are nothing but very voices/ & the teachers of most vain vanity/ And yet with these infections they have enticed & seduced the more noble part of the faithful/ which studcige this vain & trifling doctrine/ apply & follow their own pleasure & desires. For who is in these universites which studieth not for thenrent of lucre & glory/ or that afterward he may live the more idellye? yet will I not speak of that/ how many souls do perish by the lascivious life/ & licens of these universities. Breflye to conclude. The canon law causeth the people of Colleges & schools to be given only to vanity/ riot/ wantonness/ idleness/ pomp & pride. And yet with an incredible noise the presumptuous pope with his Apostles doth boast & commend in his decrees/ their state/ riches/ & hypocrisy. So that Peter may truly call the cloak and out ward face of godliness/ religion/ & cunning (wherewith this people is so greatly bolne) the swelling words of vanity/ for they are in very deed drenched & destroyed in voluptuous pleasures. This sense doth judas help saying/ whose mouths speak proud things wondering at faces/ jude. j & having them in reverence be cause of advantage/ here calleth he faces/ the persons/ cloaks & pomps which we spoke of before/ for this king of faces/ displayeth his noble titles/ privileges/ liberties and such other. ij. Petri. ij. And he doth very well adjoin/ Them that were clean escaped/ but now are wropped in errors. As I think thus it meaneth That what thing so ever was clean delivered from sin thorough baptism and the word of god/ after it had grown and increased a certain season was drowned and suppressed under their laws and doctrines. So that they are compelled to be wropped in errors (all though thorough Christ they have escaped clean) which is done while they run hedelinge from faith in to ceremonies/ from the spirit in to persons/ from grace in to works/ from the truth in to cloaked hypocrisy/ and the hole pomp of faces/ thorough the most wicked decrees of their presumptuous vanity. They promise them liberty and are themselves the bond servantes of corruption. This doth both pertain to pardons/ and to all the deceitful illusion by the which they commend their cloaked faces and say they are good/ affirming that who so ever walk in them/ should be counted to walk holelye and godly. For so are the orders of priests/ monks/ and of the hole clergy avaunced/ that they only are counted to be in the state of health/ and all other are reputed worldly and seculare/ furthermore/ they fell their labours/ merit's/ and masses/ And promise forgeunes of sins. How be it they are the bond servantes of corruption/ that is to say they teach nothing but vain and corruptible things (and that he thoucheth in the two to the Collosyans saying) Col. ij. which all perish with the using of them/ and are after the commandments and doctrines of men. And yet be cause they teach men to put confidence in them/ thorough that are they the authores of eternal corruption and damnation. How be it the tenor and concordance of the scripture doth so lie/ that it compelleth us to take and understand the bond scroantes of corruption/ for them that are the subtectes of sin. So that the sense is/ sith they themselves with their wicked hypocrisy and manifest vices do perish then presume they to profit other and bring them to health communicating unto them their brotherheddes and pardons. And it followeth. For of whom so ever a man is overcon/ un to the same is he in bondage. ij. Petrij. ij So we not here daily/ that the Pope (though he be a mischevous and wicked man) doth presume to dispense the merits of Christ & of his saincres & open heaven with his fayes to whom he will? And the hole multitude of this clergy follow him. So a weked manned challengeth the treasure/ of the church into his own hand/ And he himself being the bond servant of corruption goth abvote to delivere other. ij. Petri. ij. Therefore Peter doth conclude that the church of Rome with his Pope is returned to worse gentilite/ then it was before/ sainge/ for if they (after they have escaped by faith from the filthiness of the world thorough the knowledge/ Math. xii. of the lord and of the saviour jesus Christ/ are yet tangeled again therein/ and overcome/ then is the latter end worse with them/ then the beginning/ for it had been better for them not to have known the way of righteousness (that is to say of faith) then after they have known it/ to return from the holy commandment given unto them (which is of faith in Christ) It is happened unto them according to the true proverb. Prover. xxvi The dog is turned to his vomit again. And the sow after she is washed is/ returned to her wallowing in the mire. Even so do we se that in the Pope's kingdom faith is extinct. And that we now are worse gentiles/ then ever we were. And for this we may thank the abominable riddles and laws of this king of faces/ which Peter & judas (as we see) have described and painted effectuously/ with his saces and exterior powers. Now followeth the fruit and final work/ of them. Danie. viii. And he shall corrupt mervelous things. ¶ This word/ mervelous/ in the hebrewe is called niphlaoth and in other places is translated/ great/ mystical/ and secret/ as in the xj. of Daniel/ Danie. xi. He shall speak great words against the god of gods/ And this word/ Gene. vj. corrupt/ signifieth here as it doth in the uj of Genesis where it is written that the earth was corrupt/ and that all flesh had corrupt/ their way/ and that god would corrupt/ or destroy them with the earth. So that peradventure we might say better in this place/ And he shall corrupt great things. And Daniel is indifferent to be taken two ways. Other to understand those great and mervelous things/ which this king shall invade to corrupt them. Or else his works that he doth/ exercise in corrupting other things/ signifying that his acts be mervelous and incredible/ And this latter sense doth our interpreter follow/ whom also we will follow/ all though the first sense be even as true/ for/ no doubt/ they are great and mervelous things which he doth corrupt/ but they are only known and attained by faith. Therefore the sense shallbe/ He shall corrupt mervelouslye/ and shall be as a great and incredible corruptor/ he doth not describe what evil good things/ shall suffer of him/ But what great abomination he should work against good things/ shewing his fortune and prosperity. Therefore he speaketh not of violent corruption and destruction/ as tyrants spoil and destroy kingdoms and countries thorough wars and violence of armure/ for soch a king as he is/ soch a destroyer is he also/ that is to say he shall do all things with faces and riddles/ which shall not be strenghthed by armure/ wit/ nor learning/ but thorough a strange and outward power as the next verse doth specify/ which sayeth. And he shall prosper/ and shall do/ and shall corrupt strong men/ and the people that are holy/ and deceit shall prosper in his hand. It followeth therefore that he destroyeth not cities and provinces/ but rather those things which are wont to be suppressed of these faces/ riddles/ and deceits/ and which are clean contrary to them that is to say the truth and word of truth the spirit and plain simpleness/ which is the faith in Christ/ and kingdom of good consciences/ and that Christ calleth the kingdom of God/ the kingdom of heaven and the kingdom of truth. For so before he confesseth and knowledgeth that his kingdom is the kingdom of truth for he sayeth every man which is of the truth heareth my voice. joan xviij. Wherefore this king which is the destroyer of the kingdom of heaven/ and corruptour of the simplicity which is in Christ jesus (as it is said to the Corinthians) is no nother but very Antichrist teaching in stead of the faith/ works/ for the truth/ a cloaked vysare/ for secret mysteries/ outward faces/ for the gospel/ laws and riddles/ for pure cleanness soot crafts/ and for the word of god/ their own traditions and decrees/ so destroying the consciences/ and corrupting the sprtte. Let us now judge whether the pope fulfil this part. First this is evident that thorough Christ all sins were so damned and taken away/ i Timo. j that also the occasion of sin (which is the law) did not remain/ but was suppressed/ for thorough the faith he made all things/ free. So that a christian should work nothing by the compulsion of the law/ but all thorough the spirit of liberty/ as Paul sayeth in the i of the first epistle to Timothe. The law is not given to a righteous man/ for what so ever is done by compulsion of the law is sin/ for it is not done with a glad and willing spirit/ but with a contrary will and rebelling against the law/ and this truly is sin. ij. Co. in. iij. Therefore in the four of the second epistle to the Corinthians he calleth the preachers of the new testament the ministers of the spirit and not of the letter because they teach grace and not the law. Wherefore in the hole new testament are there no urgent & grievous precepts. But only exhortations to observe those things which were very necessary to our health. Nether did Christ and his apostles at any time compel any man. And the holy ghost was for that cause called paracletus/ that is to say an exhorter and comforter. And here is theffect of the hole matter/ that they are the people of Christ/ which willingly do hear and follow him/ not for any fear of the law/ but only enticed and led with a gracious liberty and faithful love/ Not doing any thing be cause it is commanded/ but because it is pleasant and acceptable unto them/ though it were not commanded/ for they the would do otherwisse should be counted the people of the law/ and synagogue/ wherein the transgressers were killed. Wherefore in the xix of Matthew/ he speaketh conditionally/ Math. ●ix. if thou wilt enter keep the commandments. And in the .v. of Matthew he saith not/ Dat. v. I will that you be poor but he exhorteth them gentle you saying/ blessed are the poor in spirit/ and so forth. And to be short in the new testament are all things declared which we ought to do and leave undone/ what reward is ordained for them that do and leave undone. And of whom to seek/ find and obtain/ help and comfort to do and leave undone. But no man is compelled (Every man is suffered other to perish or to be saved) but accordinhe to their own will. Therefore in the xviij Math. xviij. of Matthew he theacheth that a rebellion should not be killed/ but avoided and put out of company/ like a gentle. So he hath not delivered us from the law/ but from the power and violence of the law/ which is the very true losing/ giving all men liberty at their own peril to do other good or evil. But for all that he hath not taken a way from the powers and officers their right/ sword/ and authority to punish the evil/ for soch pertain not to his kingdom until they are made spiritual/ and then freely and with a glad heart serve god. And sith these things are so in the precepts of god (much more they are of value in the ceremonies/ which are clean vanished away) so that we can not offend against them/ let us thank our father which hath plucked this yoke from our necks. And desire faith of him/ which faith only is most sufficient unto our justification/ but sith this king of faces the Pope doth nothing but command and compel in all his decrees/ and that in the stead & name of God/ it is evident enough how that he is the adversary of Christ/ and the corruptor of the new testament/ ye and the enemy of the Christian liberty. compelling men against their wills to do the works which he commandeth them/ thorough the which tyranny he is the author of so many sins be cause the works are done of no glad mind/ for while they think that they are bound to his commandments/ they have a blot in their scrupelous consciences if they omit any thing/ and yet be cause they do it with an evil will truly they offend in their hearts/ where as they should not have offended/ thorough their resisting and hating will of the law/ if he had commanded nothing/ but only exhorted and desired. And contrary wisse to them that obey him/ he is the author of false feigned righteousness/ for while they believe that they have done well/ and repute their obedience for justice/ they are brought to this blindness that they think they are good/ not thorough the faith of Christ/ but by these laws and works. And thus truly doth he corrupt the faith and truth/ both multiply and increase evil consciences/ and make feigned good consciemees. And sith he doth so thorough all the world/ it is evident what a corrupter and dispoylare he is/ for even so many he corrupteth/ as he hath subdued and led under his laws and impery. And who is be in the world that is not subject under him. Except they be infants or peradventure some simple persons/ which are reserved by the inscrutable council and provision of god? O thou man of sin. O thou son of perdition. O thou abomination. O thou corrupter. O thou author of evil consciences. O thou false master of good consciences. O thou enemy of faith and christian liberty/ who is able for to rehearse/ ye or contain in his mind the infinite waves of this monstrous kings evils? How be it the end of these mischevous evils are not yet come. If he had ordained these his laws/ in those works of virtues that are commanded in the ten precepts/ or else in such as the philosophers and natural reason did describe/ as are justice/ strength temperance/ chastity/ mildness/ truth/ goodness/ and such other. Paraventure they should only have made a synagogue/ or else have ordained in the world a certain justice/ for thorough these also faith should have been corrupted/ as it was among the jews/ how be it now he keepeth not himself with in these bonds/ but runneth ry●ot more at large raising infinite tempests of mischief (yet are we compelled to say he doth no hurt) for he enticeth and driveth us to cerimonyes and his own feigned traditions/ as to places persons/ clothing/ meats and days/ and bindeth us (like asses/ and ignorant fools/ ●ee and stocks) unto them with an indissoluble bond enduring our hole lives/ so that it maketh me sorry and ashame of this pernicious abomination/ and maketh me utterly abhor it unto death/ for Christ (as I have said) taking away all laws to make us free and at liberty/ did most of all suppress and disannul the ceremonies which did consist in places/ persons/ garments/ meats days and such other/ so that their use should be to all men most free and indifferent/ neither addressing the conscience to sin/ nor yet to justice which is obtained thorough only faith in Christ. How be it the Pope not content/ at the lest with those places/ meats/ clothings/ and days/ which were prescribed in the law of moses. Doth weary corrupt/ and destroy/ the christian congregation with new observations/ other invented by his own pregnant wit/ or ●ls by the soot imagination of his adherentes/ which also he doth increase daily and command after his own lust/ & that you may perceive this the more evidently/ we will use certain examples after the manner of an induction to rote and stablish it in you. Christ taking away the difference of all places will be worshupped in every place. Nether is there in his kingdom one place holy/ & an other profane & with out holiness But in every place all things are indifferent. Nether canst thou more heartily & better/ believe trust/ and love god in the temple qwire/ altar/ and church yard/ then in thy barn/ vineyard/ kichen/ and bed. And to be short the martyrs of Christ have honoured him in dark dungeons and presons. And sancte agnes. In the s●ues for got not her redeemer. But the Pope doth consecrat Churches giving great pardon and privileges unto the hallowing. Making strait laws to condemn their consciences/ the other in sport or else in earnest do violate the house that they have hallowed/ which should nothing offend if they had hurt their own houses or any other mannes. Be sides that if thou obey the Pope's commandments/ thou art made a religious man/ and an obedient and faithful son of the church/ thou hast found a conscience of a good and righteous weak Now compare Christ and the Pope together. Christ sayeth. There is no sin committed thorough the using of any place except it be to the hurt of thy neighbour. The Pope sayeth. It is sin if thou do any bodily work in the church. Or else if thou count it not to be more holy than a comen house. Doth not the Pope here make sin in using of those places/ in the which christ maketh none but dimitteth us free? Doth not the Pope make a scrupelous conscience/ where as Christ setteth us at liberty? Doth not the pope orden thorough his doctrine/ bondage/ fear/ captivity/ snares & ioperdeys where as christ setteth sure confidence & freedom. Is not then the Pope Antichrist/ the author of sin and consciences/ by his tryfelinge/ folissh/ unprofitable/ and wicked laws? what needeth any christian these laws & observances unto justice? O this deceiving & childissh illusion which is worthy to be laughed 〈◊〉 & yet is it of such strength & might that it causeth great sin and perdition. Christ teacheth the justice or his worshupe consists not in these places. Actuum. seven. joannis. iiij. But the pope saith the it is justice & worshupe of god to bild churches/ to hallow them/ to prefer them above comen houses for the holiness which is given unto them. O what a worthy religion is this for this idol? how meet & conveniently did Christ provide/ that the consecration of churches & bells should only pertain to bishops? truly it is even a mervelous meet office for a bishop. For such as the bishops are such should also their works be. And they are nothing but idols/ and visars (while that they set apart their office of preaching) and are only bishops in titles & apparel. Therefore it was not convenient that they should sancrifie the faithful souls (that is to say the very church of God) with their word and prayer/ but rather to anoint and sprintell with holy water bells/ wood/ and stones/ in which mice/ spider's/ and birds might dwell/ & not Christ. So a stock doth consecrate stocks/ a stone stones/ a block blocks/ a painted visare/ visars'/ and an ydolle idols/ and in all points he himself is like that he halloweth. And yet in reaching/ keeping/ and garnisshinge these things/ good lord/ what laws and glosses are there/ invented/ what scrupulosity of conscience what cases reserved/ what penance & satisfactions are there imagined for the transgression of them. And our most reverend father doth very hardly forgive these feigned sins. I tell you not with out money/ he will sooner a great deal remit adultery and the most mischivous offences that can be against god/ ye and rather then fail maynten you in them. furthermore with what great pardons doth he reward these justices. And it is very well ordered/ for such sinners are worthy such remissions. And such rightuousmen ought to be crowned with such rewards so that the indulgences and absolutions must be as true/ as are the sins and justices. O this abominable abomination. Likewisse. Christ did put no difference in mea●tes and days as the apostle teacheth in many places. Galath. iiij. Nether would he that in the use of any meat or any day there should be sin/ for in the gospel the use of meat is not reproved/ but only the concupiscence of meat. But this most holy adversary of Christ/ nothing regarding the concupiscence doth forbid thorough the authority of god and under his name/ the use of flesh/ Milk/ eggs/ butyre and such other/ thorough all the lente/ and other certain days which he hath prescribed to be fasted/ making and ordeninge his foolish fast not in refrayninge the concupiscence/ but in forbeddinge the use/ i Timo. iijj. as Paul in the four of the first epistle to Timothe did prophesy upon him saying. Forbigginge to marry/ and commanding to abstain from meats/ which God hath created to be received with giving thanks. wherefore here also are sins made thorough the wicked will of this man of sin/ where as of their nature they were free and with out sin. And he bindeth to these things/ men's consciences/ and vexeth them with foolish laws. In so much the the rude people now a days do abhor nothing so vehemently as the transgression of these fasting days. And put their confidence so much in no thing as in this fast of the Pope/ for they count it a thousand times less fault/ to kill to do adoutrye and to steel/ then for to have eaten eggs/ but●re/ milk or flesh in the lent season. Nether is this master of the churches/ the fountain of laws and righteousness/ the shepherd of the hole congregation/ and head of the catholic church/ moved any whit to mercy and compassion/ by cause the faith is thus suppressed/ & week consciences thus wickidly brought in to errors/ but rather rejoiceth in this destruction of souls/ and corrupting of faith/ ye and calleth upon them and constraineth thento it Nether will he ever forgive the transgression of one of his laws until he be well moyned. Sith them the pope doth make sin/ where Christ taketh it away/ and ordaineth justice where Christ sayeth is none. And doth bind and snare consciences where Christ doth set them free. And doth all things clean contrary/ putting sin in the stead of grace and the law in stead of the faith/ dost thou yet doubt whether he be the very antichrist and abomination standing where it ought not stand? Are not these contarye/ Christ sayeth here is no sin/ the pope sayeth yes here is sin. Christ sayeth here is no justice/ b●th the pope sayeth yes here is justice. If he would suffer them indifferent or else only would exhort men unto them/ he should not be antichrist/ but now be cause ●e commandeth it in in the name of Christ (though he lie) and doth exact it under the pain of deadly sin/ he doth utterly corrupt the church/ suppress the faith/ advance sin & destroy the consciences of the christian. Of this kind are all the worshuppinges of vesturs/ vessels/ & relics/ where of springe a fair sort of sins. If a nun/ ●ouch the superaltar or the corpores/ as they call it) there is a sin committed/ to touch the chalice it is a great transgression/ to say mass with an unhallowed chalice is a grievous offence/ to do sacrifice in vestiments which are not consecrated is a careful crime/ It is also reputed for a sin if in ministering any sacrament/ he lack any ornament that pertaineth thereunto. If he call a child or speak in the words of the canon He offendeth also that doth stammer or stutte in the words of the canon/ he sinneth that toucheth the holy relics of saints/ And he that toucheth the sacrament of the altar other with hand or singer though it be for necessity to pluck it from the roof of his mouth committeth soch vilonous iniquity/ the they will scrape and shape of/ the quick flesh of the part which did touch it/ so that very madness itself can not be more out of order and reason/ I think at the length they will flee the tongue/ the rouffe of the mouth the throat/ and the belly because they touch the sacrament. But to hurt thy neighbour/ or prevelye to convey away any of his good/ or not to help him in his need/ is in a manner neither counted for sin/ nor yet regarded/ But what needeth me to rehearse any of these abominations/ sith the hole world is replenished with his iniquity? What monstrous abominations doth not he with his adherentes bring to pass/ which are not only superstitious/ But also de●sye in the head furious/ and fools of extreme madness. Finally/ thorough the authority of the pope in a manner all the creatures of god and all the use of them is made sin/ for Christ would that in none of these should be any sin neither yet justice/ the cause was peradventure be cause he only was holy. How be it it was convenient for the most holy vicar of Christ/ that he resisting Christ should here multiply and increase sins and justices/ and replenisshe the world (corrupting the christian liberty and suppressing the faith) with foolish/ fearful/ erromous and perisshinge consciences. Behold now who is the man of sin and son of perdition. Nether yet have I enumbered the thick swarm/ and infinite host that depend on him/ as cardinals/ bishops/ priests/ monks/ friars/ nuns/ decanes/ subdecanes/ and other shavelinges which boast themself fire from the law. For these thorough their shavinges/ vesturs/ hours/ and behaveours/ abound with as many sins/ as the duns men with relations/ or thomists with their realites/ & yet put they so many of them in every thing/ as there are creatures in the world/ and considerations in them. Good lord/ All this wretched multitude of men is nothing but sin/ for he is counted a very apostata and breaker of his religion/ which is not shaven/ if he read not his prescribed hours/ if he be not clothed with a priestly colour/ if he were not a hood or a cowl/ if he be not appareled with purple and silk/ or else change any of those things which are appointed him to do/ who would not judge a religious man to be an apostata/ if he went in a lay man's apparel/ or would not be shaven in due time? But for to play the apostata & depart from the faith is nothing regarded/ In transgressing the high decrees the pope's own dispensationis scant counted enough/ though it be redeemed with never so much money (all though for a little try full he will remit any offence to wards god/ ye and sometime offer the remission for nought) So deep entereth the tyranny of his law in to our wretched consciences Therefore Daniel doth very well say/ that he shall corrupt mervelous things/ for what is it that he leveth uncorrupt? ye and so he doth corrupt them that they can not be repaired/ for the consciences are so weaked and brought into bondage. In so much that I am in doubt/ if the pope would abrogate all his laws/ whether that by those means this scrupulosity might he wedded out of men's hearts/ so that their consciences might be heeled/ so cruel and incurable is this plague of the people/ which is sown among them (If I may use Esaias words) of this king Assure. ●●e. x. Here hast thou the fruit of these faces and riddles/ which is the corruption/ of the church/ of the faith/ of Christ's liberty/ of the spirit and truth/ and of all the goodness which are given us of god/ This is the true Antiochus in the eight of Daniel/ which there was named to be a figure/ of this kings faces/ Danie. seven. This is he which was exalted against the strength of heaven/ and did cast done of the straightly/ and of the stars/ and did tread them under his feat/ & prevailed until he came unto the prince of strength/ and took of him a great sacrifice (that is to say faith) And cast down his holy place (that is men's consciences) he had strength given him against the great sacrifice because of sin/ & the truth in the earth shallbe felled & cast down/ And he shall prosper & do. Doth not the pope fulfil all these things avauncing his faces & riddles against the truth & faith? Mark well what sathan speaketh by their moutes/ They say that all things were not set in a perfect order of Christ but were left to the judgement of the church to be ordered/ sith Christ ordained that there should be no sin but unbelief and no justice but faith. As he sayeth in the xuj. of joan. he shall rebuke the world of sin/ because they believe not in me/ And again. He that believeth not shallbe condemned/ All things that are with out a man do not defile man but are clean fire/ except we offend against them with an evil concupiscence which cometh from with in. How be it the Pope defileth the hole world by these outward things/ and is nothing moved with the inward pollutions. Be hold how plain Christ's words are/ and yet we will not see this his adversary and corrupter of the faith. Besides thes manners of sins & perditions/ the pope hath ordained other transgressions. first the false trust of such works/ which is double iniquity/ for they which obey the pope in his precepts/ & eschew such things as the pope commawndeth/ do think with high presumption (ye & also are counted of other) that they have done well & des●roed heaven. And this is the other pernicious instrument of corruption which rageth thorough the hole world/ Be cause the with this trust & confidence the faith of Christ can not consist/ furthermore be cause they are so oppressed & lad with the multitude of laws/ that they fulfil them only with the outward work for their wills are clean contrary & would resist them/ As we see by experience in the trobleous business/ of vigils/ masses/ and hours which both must be said and song/ In the which they labour with such weryenes/ that now adays no labour is more tedious. Yet nevertheless the heads masters & cruel exactores of these most hard works compel us to work such things with out ceasing/ which before god are nothing but grievous sins/ all though before men they be good works/ and counted for the service of god/ here are invented thenticements of the senses thorough organs/ music/ and diversite of songs/ but these are nothing to the spirit/ which rather is extinct thorough these wantan trifles Ah christ/ with what violence/ with what host and power are they driven heddelinge to sin and perish/ thorough ●his abomible abomination/ It is an ●●●rible/ trembling and fear to look in ●o these cruel whirlpools of consciences/ which perish with such great pains and labour. xi. Reg. xxi. O what light and childisshe offences are these/ wherein Manasses and other wicked kings sinned by doing sacrifice with their own children and progeny. Truly the cursed sacrifices of the most rude gentiles/ no not of the lestrigones/ Ma●h. xii. may be compared unto ours/ The saying of Christ may be verified in us seven more wicked sprites make the end worse than the beginning/ for I say that we gentiles are worse seven times than we were before we knew Christ. And that we may be short concerning this corruption/ and that thou mayst perceive that there is nothing in the pope but sin and perdition. Mark well/ not only his laws are synes/ but also all the works that follow them (and not those alone which are feigned and done with weariness as I said before) ye and the rewards are the greatest sins of all/ So that the less sins are rewarded with the greater. Thou will axe me how? I will tell the. They are not content to bind and destroy jesus but also they let go Barrabas the thief/ that is to say/ he doth exempt thorough his privileges the hole multitude of his clergy/ from the burdens and labours of all men/ that they may live in idleness and riches/ regarding nothing to commit the abomination of Zodom & Gomorrha. Nether is it lawful for any man to reprove/ accuse or correct them when they transgress. But only the pope/ which neither will do it/ neither yet can if he would. here spring out of fat their iniquities. By these means abound/ deflowering of virgins/ adultery/ fornication/ uncleanness/ covetousness/ soreltye/ deceit/ and the hole cloud of wekednes/ ye and not only abound/ but also reign unpunished/ with out fear of god or man. And if any man rebuke or check them he is reputed a wicked transgressor of the pope's privileges/ and is guilty for hurting his majesty. To this pertain the most holy laws and decrees/ de foro competenti. And all those in the which the clergy is exempt from the accusation/ judgement/ and punishment of the lay men: ye and their possessions. finally/ this most holy adversary of Christ hath made usury/ sotiltye/ and rape/ lawful unto them/ while that he doth admit to the increase of the honour and worshuppe of God/ unjust restoringes unlawful bargains/ and despenseth graciously with petty bryebrye/ giving th'apostles benediction to be partaker with them. As for the abstaining from matrimony we have spoken of it bot/ he how Satan was the author that it was forbid/ and what sins and perditions are entered/ ye and daily increased thorough the forbedinge of it. Have we any end of this bottomless pit and hell? Were not only the oaths where with he bindeth/ bishops/ priests/ monks/ princes and universities/ sufficient to make him the man of sin and son of perdition? For who is able to recite the periuryes/ sith there is in a manner no man that sweareth with his will/ and yet is he compelled to swear/ where as is no necessity of the faith or of his neghburs profit/ wherefore thou takist the name of god in vain/ for that which is not done with the affect and mind of the heart/ is done vainly and with sin. So that this kingdom of faces hath not only prevailed to corrupt the faith/ but also to destroy good manners. In so much that he hath left nothing. But it is attainted and in a manner putrefied. And yet hath he cloaked and covered these cursed monsters with such a fine and beautiful colour of faces/ and hath so defended them against every power both of virtue & weapon/ that this king of faces was most meet to be the last monster in the end of the world/ prepared against the great coming of Christ/ that Christ might show his great virtue and power/ in the greatness of this monster/ here speak I nothing of the infinite evils by the which he transgresseth thee. iiij.u.vij. and viii. commandments/ for he taketh away th'obedience which the children own to their parent's/ sturringe up and arming the sons against the fathers as it is seen en Henry the four and many other/ Henry the iiij. emperor. for he will that he be hard above/ and afore all other Also that he replenissheth the world with blood and murder/ making debate at his own pleasure be betwixt kings and princes/ being the occasion of great wars and contentions. So that a man may doubt/ whether sathan himself (if he reigned presently among us) might bring such things to pass as the Pope doth. Now doth this mighty these invade and subdue hold kingdoms and dukedoms. And devoreth bisshoprickes benefices/ and all the goods movable & immovable in the hole world/ thorough subsidies bulls/ and other infinite crafts very soot/ crafty and lying/ knitting/ and unbinding all things/ according to his pleasure. And this man of sin and son of perdition/ conveyeth his matters on that fashion/ that he denieth them to be sins/ ye and affirmeth that it is sin if any man resist or laugh at them. And that so abominable sin that no hell is sufficient to punish it. And he hath drawn unto him in to this wicked mind and sentence (all though not the hole world) yet truly at the lest the hole heap of the clergy/ and a great part of the lay people/ destroying them that consent unto him perpetually/ so that not by one manner of way/ but by all ways he corrupteth and destroyeth all things/ and may well be called a corrupter of mervelous things. The sacrament of the altar. But let us proceed to the greatest & most abominable mischief of all other/ concerning the sacrament of the altar and baptism or repentance. First he hath taken from the church the holy mystery of the mass. And so hath corrupt it concerning the lay people that he hath clean taken away the one part from them/ and not only takenie away/ but also made it sin/ ye and extreme heresy if any man according to the ordinance of Christ use both the kinds. O living & immortal god/ what presumptuous boldness hath this wicked abomination? If Christ had forbidden any of the kinds/ he had been an heretic that had received both but now sith he doth not forbid it/ and so ordaineth no sin in the receavinge/ but rather doth orden both parts to be received/ his vicar in a thing not forbid/ but lawful and free/ ye and ordained of Christ hinsilf/ hath made not only sin but also high heresy. Nether so is Antichrist known/ but is yet worshupped/ as the vicar of God. O the roughness of the wrath and fury of god Plainly I think that the hole is taken away sith I see manifestly on part gone (for the bred and the wine is but one sacrament) the other is left only for a laughing stock/ for he that in one part offendeth against god is guilty in all/ except peradventure god by his secret judgement hath reserved it in the faith/ with out any outward receavinge of the sacrament. Therefore it were better to receive neither of the parts then the one alone/ for so we might the more surely eschew the transgression of that which Christ did institute. Yet he not satisfied with this his fury setting a most cruel and deadly snare to tangle the consciences/ suffereth not the use of this sacrament to be free. But compelleth all togedder on one certain day once in the year to communicate. Here I pray the good Christian brother/ how many dost thou think do excommunicate only by the compulsion of this precept which truly in their heart had liefer not to communicate? And all these sin (for they do not communicate in spirit/ that is to say neither in faith nor will/ but by the compulsion of this letter and law) sith that this bred requireth a hungry heart/ and not a full/ and much less a disdaining and hateful mind. And of all these sins the Pope is author constraining all men by his most cruel law to their own destruction/ where as he ought to leve this communion free to every man/ and only call and exhort them unto it/ not expel and drive them to it. Consider well/ whether by this occasion the world be not replenished with sins upe to heaven. And with this flood enough destroyed. So he doth not only despoil us of our sacrament/ but also that which he leveth us/ he ordereth on that manner/ that thorough the occasion of it he fulfilleth the world with sin/ and so bringeth us unto destruction. How be it he doth much more mock and illude the priests for first he turneth the mass which is a sacrament and testament/ to be reputed for a benefit and good work by the which priests should make sacrifice for sins/ and should help the qwicke and dead in all tribulations. challenging unto him filf by this feigned lie all riches/ glory/ and powers of the world. So that now the mass is clean unprofitable unto our health/ and is only of value for lucre under this incredible perversite and ungodliness/ furthermore they make a sacrifice of it/ By the which they do well and give thanks unto God/ as though he had need of our goodness/ of whom we receive all things/ plainly this wicked perversite passeth all sense and words/ and yet hath it besieged/ ye and oppressed the hole world. Thierdly/ he maketh a private thing of a comen/ for the mass in both parts never ought to be suffered unto one man/ sith that Christ would have it comen/ so that the priest executing should communicate both parts unto some congregation gathered unto him. How be it now the priest celebrating doth communicate only to himself both parts. And yet in the mean season he doth communicate and apply spiritually, the fruere of the mass unto whom so ever he will (that is to say he dreameth that he doth communicate some thing) as though it were a good work & sacrifice. And so where it ought to be received comenlye/ he only doth receive it/ and yet not as the gift of god to possess it/ but as his own gift to offer it. O what profund sees of sins/ abound in this one sacrament. Good lord/ how few/ or rather none are there which use it lawfully as Christ did orden it/ and as his apostles kept it. Auriculare confession. The same and like madness doth corrupt all things in the auricular confession of our sins/ for first/ sith this confession is a thing very holesume/ it aught to be free for our new law (which is the gospel) will not suffer any law of compulsion/ but only of council and exhortation. But so many sins doth the Pope make/ and so many souls doth he condemn/ as are confessed against their wills how often so ever it be/ for when they confess thorough the compulsion of the Pope's law their mind resisteth his law. And so do they sin/ belevinge in their week and wretched conscience that they are bound of necessity to confess them selves/ and yet confess they against their wills/ and knowledge their sins with their mouths and not with their hearts/ that is to say feignedly. And so offend grevouslye. Now consider substantially what surges and waves the Pope hath excitate in the world by this one law of compelled confession. How many is there that with a glad and free heart confess themselves? Yet no man doth think that this is sin/ in so much the all men perissh or they beware thorough this same son of perdition & abominable man of sin. And to th'intent that this profoundite of sins and perditions should be greater/ he compelleth also that the offences which are committed against his law should be confessed/ ye and that chiefly of all/ with all the differences of sins/ kinds/ nature's/ daughters/ nesys/ branches/ circumstances/ and infinite other abominations/ in so much that the most spiritual man of all/ should here begin to sin and perish/ that is to say confess against his will/ for this sentence standeth firm and stable/ he that doth a thing against his will doth it not. And again. Compelled servises please not god. Sith them the Pope hath no need of these laws/ but only to stablish and increase his tyranny it is evident that he is the author of infinite sins and infinite perditions/ while that by his laws/ he giveth a great occasion of evil to weak and froward consciences/ which think themself to be bound unto the fulfilling of his laws/ for if a man believe that he is bound/ and doth not fulfil that which he thinketh himself bound to with heart and mind/ he doth sin with out c●asinge as Paul saith in the xiiij Roma. xiv. to the romans he that maketh conscience is damned if he eat/ for what so ever is not of faith the same is sin. But this believe the pope requireth in his laws/ and yet can he not give the mind to do it. And truly so little necessity and authority hath he to exact it/ as he hath power to give the mind to fulfil it. So that there is no choose but even/ his pure pleasure which replenischeth the world with these sins and perditions/ and devoreth the christian/ ij. Petri. two. as Peter doth say/ they which were clean escaped/ of them are again wropped in errors. therefore Christ would not call him abominable/ But the very abomination itself. And Paul intending to publish his mischeff called it not the sin of the man/ and perdition of the son/ ij. The. ij. but called him the very man of sin/ & weked son of perdition/ signifying that there was nothing of value in him but all sin and perdition. And truly this we see fulfilled in the pope/ Insomoch that except Christ do shorten these days no flesh should be saved/ And who knoweth whether that these days which were spoken of to be shortened pertain unto the infants which die before the time/ that they know this wicked abomination? Satisfaction. The laws also of satisfactions (o Christ our saviour) how many souls do they destroy. Who can attain to know these passions/ vexations/ & deaths of consciences? For first of all (in publisshinge his laws) he doth not only take away our liberty in this thing / but also maketh a conscience to every man to make satisfaction/ which thing sith no man doth it freely/ he is compelled (thorough this wicked law & erroneous conscience agreeing in one) to sin with out ceasing. Yet doth he not prescribe in his laws/ how much the satisfaction shallbe/ As he determeth of the sacrament of the altar/ & of confession, but even as his lying heart giveth him/ and as his vain pleasure is/ thou shalt satisfy/ give/ & suffer so much/ as he & bis adherents will/ or lack money. And so sathan doth here spot & & play him/ in vexing our consciences/ to accomplish all his malice Here doth he challenge the victories of martyrs/ And fighteth with the seed of them which cast him out of heaven/ having a great wrath/ as we may see in the apocalypsis. And so doth heswage & pacify his wrath/ that he sporteth & lawgheth in our perditions/ as it were in a most vile thing/ & of no reputation/ Oh we wretches that thus sleep & wrought/ out of season. If so be the pope would suffer all these things free/ not snaring our consciences/ them should he work no sin & perdition. How be it/ it would turn in to the destruction of his fancy kingdom/ therefore it were better that the hole word should perish/ then his kingdom should decay/ So thou mayst see/ how that Christ is the author of justice/ Never ordeninge/ law sin and perdition/ but rather calling & delivering us from the laws and constitutions/ And contrary how the pope is author of sin/ in every thing making laws/ corrupting justice and health/ Drivinge and constraining all men to be subdued under his laws/ he is not called holy/ but most holy/ Not the minister of Christ but his vicar. Not the equal fellow and companion/ but prince of prelate's/ And head of all shepherds/ woe be to the. It followeth. ●●ie. viii. And he shall prosper and do. ¶ That is thorough his faces and riddles/ sith there is nothing of more efficacity & might to deceive and destroy then the cloak of godliness/ chiefly of all sith it is avaunsed under the name of god/ Nether yet so should he have profited except he had been holp with the operations of sathan/ after that god for the abundance of sin had forsaken the world. For what natural reason doth not perceive what folyssh and wicked things the Pope many times doth command and do/ ye with out any cloak. And yet these things have so prevailed/ that hole grecye hath resisted him in vain. How many times also have the emperors of germany? how often have other kings/ how often have many bishops? how often have many good and well learned men resisted this monster? how be it/ they are all overcome/ suppressed/ and extinct/ The operation of error hath prevailed/ and they are so swollen with presumptuous pride/ that they may boldly boast that they are to be feared/ as though Christ himself did work with them defending his church. These things are well known to them that have read the stories/ in the which they are so plainly perceived/ that the stories of italye/ which corrupt all things to flatter and advance the pope's highness/ could not cloak and keep secret much of his mischief/ So the tenore of his acts which were wropped & involved under so many colours & cloaks of lies/ & covered by the disguising and flattery of parasites/ doth at the length put forth his abomination/ & revelate their author/ to his great rebuke and slander (be these flatterers never so much against it) Plainly declaring that the pope's have resisted and fought against the gospel/ Nether do these wretched parasites obtain any thing thorough their lies/ but that the pope for his church (which is his tyranny) hath manfully/ fought/ despoiled ravisshed/ killed/ and replenished the world with murder/ blood/ & other misery/ And how these things differ from the gospel (how so ever they please the blondes/ platines/ & such like) he is a very stock that understandeth not/ be he never so rude. For peace and the ministry of peace/ the care and regard of spiritual things and that with all affection and desire/ pertaineth unto the pope/ But thistories of italy praise the pope's be cause they have vexed emperies/ kingdoms/ bishoprics/ and dukedoms/ & have schratched them to themselves thorough violence & deceit/ as though they were due unto them by right. Therefore he hath prevailed and prospered in all his wills being a lewd adversary of god. And so hath done and fulfilled/ that which he hath desired all men resisting him in vain/ both godly and ungodly/ holy and profane/ rude and learned/ and that is fulfilled which followeth. Danie. viii. And he shall corrupt strong things and the people which are hoyle. ¶ The same thing doth Daniel in the eight prophesy upon Antiochus which was the figure of the pope. Danie. viii. And he did cast down the stars of heaven & did tread them under his feat. And Christ in the xxiiij of Matthew doth prophesy/ Mat. xxiv. that the very chosen shallbe brought in to error. And Paul sayeth that there shall come strong delusion. ij. Thess. ij. Truly if I should follow mine own mind & take the hebrew words in that sense to expound/ for strong men/ strengths. And for the holy people/ th'apostles and evangelists whereto the words do also incline/ them should the sense be/ that the pope should be soch one that should corrupt/ destroy and suppress/ the holy scriptures (which are the only strength of the church) and the holy people that is to say thappostles and evangelists/ be cause he willbe taken and helden with no authority of scripture/ but wresteth/ despoileth/ corrupteth/ and destroyeth (which is very true) all scriptures at his own pleasure. If we take it/ in this sense/ them followeth the next verse mervelous accordingly and to the purpose. For this is the cause that he will not be subdued underscripture/ and brought in to a good order/ for he would that all things should be done/ said/ taught/ understand/ and expounded/ after his own will and mind This purpose to obtain he corrupteth in a manner all things/ vainly and presumptuously expoundeth them/ rather than he will give place to another man's judgement (though it be truth) or else seem to have erred and done amiss. And this may be declared by many examples in his decrees where as in every place he doth corrupt the sayings of scripture/ of Christ and his Apostles according to that which now followeth. And he shallbe after his own opinion. Danie. viii. The hebrew sayeth/ ve al sichlo/ which signifieth. And after his own mind/ understanding the verb shallbe/ or shall do/ or such like. Here is the prerogative of the pope's kingdom touched/ whereby the pope is elevated above all other/ and is declared to be subject to no man's judgement. For he will judge every man/ and will be judged of no man as the wicked papists do crack with a loud and schrile voice/ that the thrones and courts of them that must give judgement/ must of this seat receive their sentence/ Groundinge him upon this he runneth riot in his decrees like a mad man that the inferior seat shall not judge the superior. To this intent pertaineth the chapter Cuncta per mundum novit ecclesia/ Where in it is determed that it is not lawful to judge of the sentence of the church of Rome. I pray the what may be spoken or hard more abominable/ than this blasphemous and wretched voice. This is it that Peter doth speak of in the two of. the two epistle/ ij. Petri. ij Presumptuous they are and standing well in their own conceit. Is not this an incredible presumption that one wicked & wretched man/ which is oppressed with all iniquity and mischeff/ most rude and unlearned/ should take upon him to be judged of no man/ to err in nothing/ to judge all men? This is it that they meaned/ when they did reach with most cursed blasphemy that the pope was above the council. And that it belongeth only to him to expound the scriptures / and that his judgement must be preferred above the hole congregation. Nether have they so much brain as to judge that the congregation (ye and every faithful in Christ) hath the holy ghost/ to whose judgement the very angels ought to obey/ and much more this wicked and unlearned man/ which is compassed about and instruct only with such as he is himself. And this is it that again Peter doth prophesy of in the three of the second epistle saying that there should come certain/ i Petri. iij. which should walk after their own lusts/ what signifieth that to walk after their own lusts. But even as Daniel doth say that all thing shallbe done of this king after his own sense/ opinion and will? for sichel in the hebrew doth signify the mind/ sense/ opinion will/ and desire of the flesh/ which in the greek tongue is called nous and pronoia/ as in the eight to the romans. They that are carnal are carnally minded/ and again/ The desire of the flesh is death. This desire this mind and opinion (as they call it) doth Daniel touch. Which we see so vehement in the pope that (despising scripture) he dare presume of his own brain/ to pronounce and diffine/ only putting his confidence in the greatness of his tyranny/ out of this springeth it/ that he calleth himself the church/ and suffereth no judgement. But to be laboureth the master/ teacher/ & head of all churches/ making himself the rule of the faith being far from it and unfaithful himself/ and yet this wicked man is praised in his desires. Behold now what it meaneth to do all things after his own mind. Can there any thing be thought more abominable/ then that the church which liveth and is led with the holy ghost/ should give place in expounding the sense of scripture to wretched/ weked and unlearned men/ which presume only upon the violence of their tyranny? And yet is this boasted now adays for a high article of the faith. Nether is there any heretic counted more pernyciouse/ then he which but with a beck doth seam to doubt in this one point. truly the kingdom of Satan/ is now come to an end/ for while this foolish fellow goth about so curiously to confirm his empery and make men obey it. It chanceth in the mean season by the high provision of God/ that he betrayeth himself like a shrewd and unfaithful patron. And thorough no nother means/ but by his diligent labour and curiosity while he setteth great heresies in trifling matters/ and holdeth his peace patiently if a man would deny god utterly/ or were endued with all iniquity/ as we may see in the bishops/ for if they were led with the spirit of god/ they would first and most of all seek those things which pertain to God. Now because they seek their own profit nothing regarding that which pertaineth to god/ it appeareth plain enough with what spirit they are carried. Wherefore it is necessary that Paul in the xiiij of the first epistle to the Corinthians be suppressed and destroyed by this king of faces and riddles/ which will do all things after his own mind/ and admit nothing to the judgement of scripture/ for he sayeth if any revelation be made to another that sitteth by let the first hold his peace/ i Corin. xiiii. and again. Let the prophets speak two at once or three at once/ and let other judge. What sayeth the Pope? There is nothing (he sayeth) revelate to any that sitteth/ but I alone shall speak first/ let the other hear. And again/ let not the other judge/ but I will prophesy and other shallbe judged. for I am the master/ the prophet/ and the vicar of God. It belongeth unto us to speak/ or else as it is said in the xj Psalm. We shall exalt our tongue/ our lips be our own/ Psalm. xj. who is our lord? And so doth this wicked/ more presumptuous than proud Pelagius/ advance himself in his decrees/ saying. Where as is the maiorite/ there is the authority of commanding/ as for the other of necessity must obey. Tell me if thou canst whether any of the kings which ever have been sith the beginning of the world/ have commanded and exacted their laws with such pride swelling/ arrogancy/ boldness/ stubbornness/ standing so well in their own conecate/ with soch imperious a voice/ foolish hardness/ and presumption/ as only this one Pope? Truly god himself did never exact his precepts with such imperious majesty and power. Is he not therefore a worthy successor of Peter which taught in the .v. of his first epistle. i Petri. v. Submit yourselves every man/ one to another/ what meaneth that but to give place one to the other/ and not to be stubborn in his own opinion? And Paul in the xii. to the romans sayeth. Make yourself equal to them of the lower sort/ Roma. xii. be not wise in your own opinions. And Solomon. Put a measure in thy wisdom. And again stick not to thine own wisdom. And paul did write chiefly to the romans when he exhorted them not to be wise in their own opinions. Even as Peter did also when he prophesied that there should come stubborn men which should stand well in their own conceit and walk after their own lusts. Nether yet only in judging doth he follow his own opinion/ but also in teaching and living/ behold the hole face of the church/ and show me if thou canst/ in what profession/ sect or part/ they live according to he precepts of God/ do they not teach y●● and live/ Collo. ij. after chosen holiness (as the apostle calleth it) Doing such things as they think themself holy and right/ as though there were no king in Israel/ as it is said in the xxj of judicum. And the Pope doth praise and confirm all these things/ judic. xxj● all be it the law in the twelve Deutero. xii. of the deuteronomy doth instantly and sharply forbid those proper opinions. And in the four of Amos. Amos. iiij. Sacrifice you of leven/ praise/ and call unto you/ and show your wilful oblations/ for this hath been your desire you children of Israel. And paul doth reprove the inventors and finders of new things/ how be it this detestable foolish hardness of our/ own mind and opinion is utterly condemned by the most godly example of joshua/ where as after the spirit had exhorted him and faithfully promised him that he should pass over jordane/ yet would he not that he should be directed and ordered by his awny opinion/ but by the judgement of scripture ●aynge in the first chapter. Be of good comfort/ and very strong that thou mayst keep and do all my law/ which Moses my servant commanded thee (not thine own mind and opinion which no man hath commanded thee) Thou shalt not decline from it neither to the right hand/ neither to the left hand (behold he doth clean suppress/ and put out his own judgement and sense) that thou mayst perceive all things that thou dost (and truly they can not be known what they are if they be done after our own opinion with out the law of god/ for we know not whether they please God or nay/ we beat the air with our fist/ and labour with out certainty/ ye rather it is evident that they do not please God that are of this kind as it appeareth by his inhibition. joshua. i. Nether let the volume of this law departed from thy mouth/ and thou shalt be be occupied in it day and night (O this necessary monition which is despised of antichrist. Mark I pray the the words of this law/ which monisheth thee/ that the law depart not from thy mouth/ but that thou be occupied in it day and night/ that thou mayst keep and do all things which are written in it (not other and strange things) Then shalt thou prosper in thy way/ and shalt be wise/ that is to say then thy opinion and mind shallbe hole/ then shalt thou see the right/ and so shalt thou go forth prosperously and prevail. And contrary/ if thou malke in thine own opinion thou shalt have nothing prosperous/ be cause thou goest forth not according to the law of God/ but according to thine own wit and provision/ but god doth approve the way of just men/ and the journey of the wicked shall perish/ Psal. i blessed is he therefore which hath not walked in the council of ungodly men. How be it our Pope doth so glory and rejoice in his own opinions/ despising the law of God/ that he doth advance himself to be the church/ and incredible council. Nether doth he consider that this joshua had no less of the spirit of God than any Pope ever had. And yet will the spirit that nothing should be done of him/ which was not expressly rehearsed in the scripture. In so much that much more the church ought not to be of his own opinion/ but rather to stick and lean to the judgement of god and testimonies of scripture. O thou Pope. How be it the stubborn fellow that standeth over much in his own conceit/ will mock and think soon to dissolve this reason/ putting a difference with a feigned distinction and most crafty illusion to scape free/ betwixt jurisdiction and charity/ affirming that the foresaid texts of scripture should be understand of the office of charity/ not of the tyranny of jurisdiction (which is the high hierarchy and empery of the church) clean ignorant that jurisdiction in the church is nothing else/ but the administration of charity/ seperatinge by weked/ and foolish hardness/ the office which is ministered in the church from charity/ suffillinge that which followeth. Danie. viii. And deceit shall be directed and prosper in his hand. ¶ For this cause chiefly do the purposes of Antichrist prosperously prevail/ be cause he himself hath deceived the chosen children of god. As Christ saith. There shall arise false christian and false prophets/ Math. xxiv and shall give great signs & wonders. So greatly that if it were possible/ even the chosen should be brought in to error. And here doth he monissh us that the elect shall not be brought in to error (all though they be deceived) that is to say that error shall not utterly subdue them/ and hold them perpeally/ but that at the lest in death they shallbe redeemed. Like as in the pater noster it is not the will of god that we should not be tempted with divers temptations/ but that we-shall not be brought in to temptations/ that is to say that we should not be overcome/ and holden perpetually under temptation/ for the righteous man falleth vij times/ how be it he lieth not still/ but riseth as often again. Even so I doubt not but that sanct barnard/ Francisce/ Dominike and many other holy men and women have erred as concerning the Pope not perceiving his kingdom of faces/ and so approving many of his acts/ or else they would have resisted them with the word of God/ how be it his time was not then come. In this numbered I count also Bonaventure which passeth all other with out comparison (in the vehemency of spirit) which have been reserved of all universities. Among these may be numbered saint Thomas aquinas/ if he be a saint/ for truly I doubt of it greatly/ because he savoreth nothing of the spirit of god. I say all these holy men have been deceived/ following the abomination of the pope/ how be it/ it was with out pertinacite & stubborness/ and were delivered from it/ at the lest in death. Therefore if he deceive & corrupt the chosen/ all though he can not retain them in his pernicious illusion/ what shall we think is done of the other which are not only deceived/ but also stobbornlye defend their error for godliness? O what a weak argument is this which the papists do gether of the deeds and works of holy men. Sotinge after their old manner/ sith that Daniel doth prophesy that he shall corrupt strong men/ and the people which are holy/ he speaketh not of feigned saints/ for Christ expounding him calleth them the chosen. Therefore we must put confidence in no man using an example of the holy men/ but only stick to the sure testimony of scripture/ and unto the truth/ he hath destroyed joan hus/ and Hierome/ and I can not tell what other/ but I know not whether I may refer that unto this place/ be cause he destroyed only their bodies and not their soul's/ for I think he speaketh here of spiritual corruption. And how should not painted visars/ cloaks faces/ & other deceitful illusions (as Paul sayeth) & hypocrisy of his own traditions/ rather prosper in his hand then the truth of the gospel/ sith he corrupting the strength of the scripture/ & of all the good authores of it/ is only stablished by the example of a few sanctes standing on his side? what may not he prosperously bring to pass/ sith that now not only his faces & riddles/ the is to say his deceits/ but also they whom thou knowledgest to be sanctes make for his purpose? who dare here once qwinch/ against him/ sith that his lyeinge cloak is holp with the truth/ his hypocrisy with holiness/ his deceat with simplicity/ And his iniquity with godliness? O this parilous times/ most worthy for the last days/ where as to the reprobate parsons all things are turned in to evil/ ye though they seam never so good As contrary to the chosen all things work for the best/ though they seam never so evil/ and this is done thorough the spirit of god/ even as the first is done thorough the spirit of Satan as the apostle prophesied. Let him now go (that dare) and live with out any regard trusting in the sayings and deeds of his forefathers/ No doubt/ here Daniel meaneth Satan/ when he sayeth that deceit shall prosper in this kings hand/ for he is not mighty in his own power/ Nether shall his own hand order and direct his deceit/ but Satan shall led his hand and so shall deceit be directed in his hand. How could he better have described the kingdom and works of the pope? which is nothing but very deceit and yet prevaileth so prosperously/ that even with open lies and trifles he blindeth and deceaveth the foolish world/ as it is evident enough though it were but only in the pardons/ for what so ever the Pope dare take upon him/ be it never so abominable a lie/ it prospereth effectuously. Therefore the deceit which is in his hand doth chiefly pertain unto the corrupting of the scripture/ for here he hath cast down the stars of heaven/ and trod them under his feat/ and in his deceit how fortune hath favoured him/ experience doth plainly bear witness. For what so ever he would have/ that spoke he in expounding scripture. And what so ever he said in his exposition/ that was counted for an oracle of god/ and so is reputed unto this day. In so much that it is not lawful neither with reasons/ neither with scriptures/ neither yet with manifest experiences to affirm any thing against it/ on till it have taken away the comen sense of man's nature from all men/ & hath attempted such things/ which if the gentiles in the old time should ever have done/ men would have said that they had been stark mad. Now after that all these things did prosper luckily with him/ so that neither faith/ neither the spirit/ neither yet the authority of the scripture might resist him then what remained but that which followeth. ●anie. viii. And in his own heart he shallbe exalted. ¶ For there is no man but now the pope preferreth himself above him/ There is no man but he dare be bold to command him all things/ he will subdue all things underneath himself. Scant admitting high emperors and kings to the kiss of his blessed feat Nether is there any man whom he will have equal with him in the earth be he never so holy and well learned. Finally he being no apostle but a very bishop (if he be that) far under the dignity of the apostles/ maketh himself equal with sanct Peter. The prince of all men. The emperor in all spiritual (as they call them) and temporal things. The lord of the world. For in Peter he will that he hath received the right & authority/ of the earthly and heavenly empery. And that do his three crowns/ pride/ and wantonness/ testify which pass all the vain presumptions in the world. Thus doth the vicar of poor Christ/ and successor of Peter/ present their parsons and images. For he depresseth and putteth down/ kings/ princes/ and bishops/ and every power in the world/ for his pure pleasure/ more exalted/ ye and made more worldly than the world itself. And of this thing we have spoken sufficiently a fore expounding the mind of Peter and judas which prophesied that he should despise and speak evil of glories and powers/ Snatchinge and subdueing unto himself the goods and possessions/ of all men. For if he would be constrained and holden by scripture/ declining some deal from his own mind & opinion Not violating and corrupting scripture by his deceitful interpretation/ he might some what be with drawn from the presumption and high pride of his heart/ And so might be called again to the administration of the gospel/ and to the tuition (as his duty is) of the poor. How be it the scripture must needs be fulfilled that he should have rule of all/ and should be exalted in his own opinion above all the things of the world. It was not for nought that Daniel said/ that he shall be exalted in his own heart/ for he is not so elevated before god/ or in the will of god. But in his own heart/ in his own opinion/ thorough his own folissh hardness/ by deceits/ faces/ riddles/ and other strong illusions. Nother yet is this wicked abomination contented to rule the highest of all and greatest in the earth (as he is called the highest & greatest bishop) but he hath begone also to extend his hands and power in to purgatory. And hath also presumed to command angels/ and to sit and reign in every man's conscience. So that there should be nothing/ but that the great presumption of his heart should be bold to invade it. This incredible abomination plainly passeth all men's capacity. It followeth Danie. viii. And in this lucky prosperity he shall corrupt very many ¶ He calleth this prosperity/ the abundance of all things. For after that the word/ the faith and the scripture are trodden under his feat. And all mennnes' possessions subdued unto him/ truly he must needs abound with all things. For who hath such abundance of riches/ soch pleasures/ soch honours as the pope and his sect or adherents? Are not all the chief and best things in the world theirs? And do they not possess them most quietly? Do they not use them most at their pleasure in to all pomp/ wantonness/ pride? and what shall I say? If the hole world be compared to the pope's imperye/ it should seam but vile/ and truly should not appear to be the world. For what should he do else (sith he is neither subject to the word neither yet regardeth the scripture) but command and expound all things/ after his own pleasure and opinion? Who they are/ that this prosperity doth corrupt & destroy/ I had liefer commit it to other men's judgement/ then to define it myself. For the Cardinals/ bishops/ monks/ and hold multitude of priests/ what are they else/ but the people of the pope which are destroyed/ with idleness/ riches/ banquets/ wantonness/ lust/ and uncarefulness. corrupting this bodily liff/ with out end/ with out the word/ with out scripture/ with out labour/ and with out any care? These truly doth this noble king of faces norissh and increase in his orders/ making them by his deceits and lies/ of spiritual and faithful seven times carnal and worldly/ which walk under the cloak of godliness and religion. It followeth. And he shall resist the prince of princes. Danie. viii. ¶ This is the sum of the hole/ that he shall resist Christ/ and suppress his word/ exalting his own word in the stead of Christ's/ as th'apostle doth say/ he shall sit in the temple of god showing himself as though he were god. And again/ which is an adversary and is exalted above all that is called god or the is worshupped. To this place pertaineth it that the pope did condemn the truth of the word of god openly at constanty In joan husse/ persevering unto this present day in the same stubbornness/ of contrarying and codemning the word of Christ/ for he can not withstood/ the person of Christ/ but he shall withstand that is to say define things contrary to Christ/ And this is his end. For. when he had suppressed the word/ and corrupted the faith/ despoiling the scripture/ and the doctrine of the apostles/ exalting himself above the angels and commanding them. there was nothing remaining/ but that he made gross/ and well stuffing his belie/ should also rise against his lord and god, and higher he would presume if there were any thing higher. But sith there is nothing higher than god/ It is necessary that this abomination here stick and remain still/ that he may receive his end/ as it followeth. ●anie. viii. And he shallbe consumed with out hand. ¶ So saith also th'apostle/ ij. Thess. whom the lord jesus shall consume with the spirit of his mouth/ and shall destroy with the appearance of his coming. Therefore the lay people shall not destroy the pope and his kingdom/ all though the wretches be fore afeard of it (for they are unworthy this mild stroke and punishment) but they art reserved unto the coming of Christ whose extreme and cruel enemies they be and long have continued for so should he perish which exalteth himsilf and riseth against all things/ Noth with mannes hand/ but with the contrary spirit/ so that one spirit may destroy an other/ and that the truth may revelate the deceit/ which revelation is a very destruction. For the revelation of a lie doth utterly destroy it/ Let us therefore pray that god and the father of our lord jesus Christ at the length may come again and visitte us in his glorious power and majesty/ And that he may show the joyful day/ and coming in glory of his son whom he hath promised/ so that this wicked man of sin/ and son of perdition may be destroyed/ that the operations of errors thorough Satan may be finished/ by the which (alas) every minette many thousand souls are corrupt and cast headlong in to hell/ only thorough the presumptuous powers of this abomination/ and tyranny of the seat of Rome. Let all men say Amen. AMEN. ¶ Here endeth the Revelation of Antichrist/ which (although it be some deal fierce against the pope and his adherentes) yet good christian brother read it cheritably. move not thy patience. Overcome them rather with thy good and virtuous lyvinge than with force & extert or power. So shall thou be the true son of thy father which is in heaven/ to whom only be all glory. Amen. ¶ Antithesis, WE have annexed (Christian Reader) unto the end of the Revelation/ a little treatise after the manner of an Epitome and short rehearsal of all things that are examined, more diligently in the aforesaid book/ wherein their false and cloaked hypocrisy is abundantly opened/ by the compairing of Christ's acts and theirs together/ Mathe. seven for Christ's rule can not be deceavable/ which saith that we should know thy by their works/ ij. Corin. xj for Paul sayeth that such false Apostles are wicked workers which be transfigured in ●o christes apostles. And no mervell for sathan himself/ is sometime transfigured in to an angel of light/ therefore it is no great thing/ if that his ministers do take upon/ them a similitude/ as though they were the ministers of justice/ whose end shall be according to their works. Christian men should mark such and fly away from them for such serve not christ but their own belies. And by sweet preachings/ & flateringe words deceive the hearts of the innocentes. And even as jamnes & jambres withstood Moses/ even so these resist the truth/ ij. Timo. iij. Exod● viii men they are of corrupt minds/ and lewead as concerning the faith/ but they shall prevail no longer/ for their madness shallbe uttered unto all men as theirs was. Thus the people be blinded falling in to unbelesse. And are deceived thorough the sleghtye conveyance of Antichrist and his adherentes. Sanct joan said that there were many antichrists in his time no wonder if now be more/ joannis. iiij. how be it by their works they shallbe known/ and also by their words/ for they shall contrary Christ both in life and learning/ whom they profess to follow. Now let us consider Pope's/ cardinals/ bishops/ Suffregannes'/ archdeacons/ Deacons/ officials/ Persons/ Abbots/ with Deans/ and friars/ Summoner's/ Perdoners/ and these papal notaries/ take heed to/ Monks/ canons/ Ankers/ & hermits/ nuns/ and Sister's/ and mark how they follow Christ. We will chiefly thouch the head which is the Pope/ all though it may be verified thorough all his members. first. Math. viii. CHrist was poor/ saying. The foxes have holes/ and the birds of the air have nests/ but the son of the man hath not where on to lay his heed. The Pope and his adherentes are rich/ for the Pope sayeth Rome is mine/ Sicilia is mine/ Corsica is mine. etc. And his adherentes have also/ fruetefull possessions/ this every man knoweth. joan. vi. ij. Christ was meake and low/ and forsook this worldly glory. joan. uj And fled alone unto the mountains when the people would have made him a king. joan. xvij saying my kingdom it not of this world. The Pope/ is full high and proud/ sainge I am a lord of both the realms earthly and heavenly and the Emperor is my subject/ this witnessheth his law. Si. xcuj. ca Si imperator. ij. Christ full lowly and meakly/ joan. xiii washed his disciples feat. The Pope saith. The Emperors and kings/ shall kneel and kiss my fear/ and is not ashamed to express it in the law. ca Come olun. de priuil. cle. iiij. Christ came not to be served but to serve/ Luce. xxij Philip. ij taking upon him the similitude of a servant humbling himself and made himself of no reputation to serve us. The Pope/ will be served. And sayeth it were a shame if he should so humble himself Dist. lxxxuj. ca Quando necessitas. v. Christ went on his feat with his disciples both in wet and dry/ heat and cold/ to teach the people/ as it is evident thorough the gospels. The Popes and bishops will keep their feet full clean with shows of gold & silver. Sight with precious stones/ and will not preach themselves/ but say it is sufficient/ to cause other to preach. ca Inter ceteram de offi. In or. After this manner might the Turk be Pope also. Math. xxi vj. Christ would not suffer that doves/ sheep/ and oxen for the offering/ should be sold in the temple of God/ but drove out the byars and seffers with wippes. The Pope and bishops/ suffer chapmen in the church that minister the sacraments for money/ daily unto the comen people. And they give great pardon unto it/ that they may be partakers of the winning/ to maintain their cradles and other necessaries with all this may you see daily. Math ●. seven. Christ sayeth/ ye have it for nothing therefore shall you give it for nothing. The Pope hath judas mind/ for you get nothing of him with out money/ for he selleth both prayer and preaching. Luce. xxij viii. Christ sat at meat among his disciples fullowly and poorly. Not reqwiringe the highest seat. The Pope syttyth full high in a curious throne and will be served gloriously with long kneeling and men to serve his mossels/ with jagged coats/ blaspheming god with oaths/ and many other vices as we may see daily. Math. xiiii. Et. xv ix. Christ was in hills with weeping & praying and walked in desert/ feeding many thousands/ both with meat and preaching. The Pope sitteth in his castles and toweres with minstrelsy and laughter. And the hungry poor shall sit at the gate/ he will not serve them himself for shame he thinketh it were. x. Christ lay and slept in abore on the hard boards and had to his chamberlains but fishers/ Math. viii crying to him upon the see in the tempest when they were a feared to perish. The Pope sleepeth full soused and easily/ and no man may awake him until he have slept enough/ for his chamberlains shallbe ready with mershalles and ushers/ to keep his haul and chamber from noise. And the portare at the gate to keep out the poor Their lord they will not awake. xj. Christ fasted and sought the fruit on the tree when he was hungerye/ Math. xxi and found none there on. The Pope hath great provision at cities & towns to get him of the best that may be found/ well dressed and daintily to make digestion/ with spycerye/ sauces/ and syropes/ coloured out of kind. xii. Christ lay in a stable/ with few clothes/ Luce. i● be betwixt an ox and an Ass for the place was narrow. The Pope/ in rich chambers/ with quiltes curtains/ carpets & quisshins spread all about with sweet smells & painted walls ●iij. Christ chose to him poor men/ and commanded them to be simple as doves. ●ath. x The Pope chooseth subtile men and crafty/ full of pride or else they are not meet for him. Math. xxi xiv. Christ road simply on an Ass/ an had twelve that followed him a foot all about. The Pope on a mule or a whit palfray much hyghare then his master did. And hath many more then twelve following him on horseback with swords and bokelars/ as it were to battle. mar●i. xuj xv. Christ bade his disciples to go in to all the world and to preach the Gospel to every creature. The Pope and his bishops forbid it in the pain of disobedience and excommunication/ save only such as they will assign. joan. nineteen xvi. Christ was naked/ beaten/ scourged/ & false witness brought against him. The Pope and his adherentes are well clothed with percyous garments/ and have change for each day/ and false witness they have enough/ not against them/ but to testify with them what so ever they will have against the innocentes. xvij. Christ came to seek the poor and comfort them/ he was not chargeful unto them/ but was mild/ and had pyetye on them. The Pope and bishops/ somen and cyet them be they never so poor/ not regarding their adversite. But curse if they come not. So that they go away sorrier/ and sicker in soul/ and in purse than they were before. xviij. Christ commanded that we should not swear at all/ neither by heaven/ Math. v neither by the temple etc. But that our words should be/ ye/ ye/ nay/ nayer The Pope sayeth if any man will receive any office under us/ he shall be sworen before/ ye and give a great some of money Ca signify. de elect. nineteen. Christ had a crown of thorn thrust upon his head/ joan. nineteen so that the blood ran down upon his amiable countenance/ and sharp nails thorough his precious hands. The Pope must were three crowns of gold/ Ca Constanti. dist. xcvi. set with rich precious stones/ he lacketh 〈◊〉 diadems/ his hands and fingers with ouches and rings are rially dight he passeth poor christ far xx. Christ took the cross of painful affliction upon himself/ Math. x and commanded his disciples to follow him saying/ he that taketh not his cross/ and follow me is not meet for me. The Pope and his bishops take the cross of pride/ and have it borne before them well gilded and amelde to have a worshuppe of this world/ as for other cross know they none. Luce. twenty-three. xxi. Christ prayed his father to forgene them that trespased him/ ye● and for them that put him to death. Our bishops/ play the king to be avenged on them that resist their minds/ with forgeunes they have no accoyntance. Math x xxij. Christ bade his disciples to preach the gospel. The Pope and his bishops will have men to preach fables/ and thereto grant letter and seal/ and many days of pardon. joan. nineteen Exodi xvi twenty-three. Christ commanded his disciples to know his law/ and bad the jews to search the scriptures. And Moses exhorted the Israelites to teach the law of god to their long children. And that they should have it bound as a sign in their hands/ that it might ever be before their eyes/ And caused them to write it on the posts and doors of the●● houses. The Pope and his bishops say/ that it is not meet for us to know it/ they make it heresy and treasonne to the king to know Christ or his laws/ they have digged cisterns of their own traditions/ and have stopped upe the pure fountains of Israel. Oh/ lord/ in whom is all our trust/ Come down from the hevins/ why dost thou tarry so long/ seeing thine adversary thus prevaylinge against thee? Hebre. ix xxiv. Christ approved his law and confirmed it with his own death. The Pope and bishops be full busy how they may destroy it and magnify more their own law than Christ's to maintain their fat belies. xxv. Christ would men visited prisoners to comfort and deliver them. Matthe. xxv● The Pope with his adherentes discomfort ●he poor and the true/ and put them in preson for the truth. xxvi. Christ whom they call their example did never prison nor persecute any. The Pope and his champions/ persecute/ punish/ prison/ and put to death/ them that are disobedient to their voluptuous pleasures. Ye see how straight they follow Christ's steps. xxvij. Christ commanded his disciples that if any man trespassed against them/ Math. xvii● they should go and reprove him prevelye/ if he would not obey and be reconciled/ then should they take with them one witness or tweyen/ if he would not then hear them/ that they should tell it to the hole congregation. And if he would still continue in his stubbornness/ that they should avoid his company. The Pope and bishops will cast straightly in to preson/ there to remain in yerons to make them revoke the truth/ and grant to their wills/ and if he be strong and will not forsake the truth/ they will condemn him with out audience/ for fear of losing of their temporal winning. And offering to their wombs/ and taking away of their temporalties/ wherewith the church is venomed. joan. xxi xxviij. Christ charged Peter thrice/ to keep well and noryssh his sheep. The pope chargeth much more to keep well his money/ As for the sheep he sheareth and punisheth with infinite exactions. Math. viii Mar. i Luce. v. xxix. Christ healing the seek and doing many miracles/ did lightly ever command/ that they should tell no man who did heal them. The pope and bishops/ give great gifts to minstrels and messengers/ to lewd liars and flaterars/ to cry their name about/ that they may have worshupe in this world. Matthe. v thirty. Christ had no seculare courts to pleat the matters of his disciples/ for they would not resist evil. The Pope and bishops have many with men of law to oppress the poor against mercy forgive they will not/ but ever be avenged. Math. viii. et xvij xxxj. Christ in cities and towns hunted the fiends out of men that they dwelled in with the words of his mouth. The Pope and bishops huntre the wild dear/ the fox and the hare in their closed parks/ with great cries/ and horns blowing/ with hundes and ratches running. xxxij. God was called the holy father of jesus Christ his son. joan. xvij The Pope is called most holy father of Satan's children/ and taketh that name on him with Lucifer's pride/ his disciples say that he is god on earth/ and we are taught by Christ's law to have but one god. xxxiij. Christ sat in the mids of the doctors asking/ and hearing them. Luce. two The Pope and bishops sit in thrones with glorious mitres/ judging and codemning by their own made laws. A little matter long in pleating which might be soon determed by the law of god/ if they would use it/ but then were their winning the less/ and their law with out profit. xxxiiij. Christ taught that a man should forsake his wife for no cause but for adultery. Math. v. The Pope and bishops will make devorces for money/ as often as they list/ and so they pill the poor and make themselves rich/ nothing regarding to break the law of god. Actuum. ij. xxxv. Christ sent the holy ghost in fervent love/ to teach all the truth unto them which were chosen of god. The Pope and bishops send commandments all about to curse and ask avengeaunce on them that resist their tyranny/ And absoile them again clean for money/ all their doctrines have golden tails/ for money is ever the end/ give them money and you have fulfilled all their laws. Math. iij. xxxvi. Christ fulfilled and kept the old law and the new/ and all righteousness. The Pope and bishops keep their own traditions and laws/ but the law of god is clean out of their minds. joan. xv. xxxvij Christ said that men should know his disciples by their charity/ by cause they should love one an other as he hath loved them. The Pope causeth his to be known/ by their shaven crowns/ by gaderinge up of tithes/ mass pence/ and offerings/ by the gylten trentals/ and salaryes to sing/ by Peter pence gaderinge/ and shryvinge for money/ by penny wedding/ and holy water sprinkelinge and many more merkes hath he given them/ As for charity/ ●hey know it not at all. joan. ix. xxxviij. Christ bade them that he healed to go and sin no more. The Pope and Bushopes have feigned penance/ and command men to fast bred and water/ to go barefoot/ with out a shirt/ and to offer to certain idols money or cattles/ some masses must be song for them be cause their confessors should have some profit/ Some must go about the church/ and church yard/ with a taper borninge in his hand. And ever some be punished by the purse/ though they offend not. xxxix. Luce. x Christ sent to preach seventy & and two disciples/ which promised freely heaven to them that would believe in the name of Christ. The pope and bishops send aboule four sects of beggars to give pardon under their master Antichrist. And to sell heaven to whom so ever they list/ the Apostles knew no such things. xl. Christ was buried in a garden in a poor monument with/ out any funeral pomp. joan. nineteen. The Pope and Busshopes are buried in tombs well gilded with many a torch & great solennyte/ with Angels gloriously portered that here their souls to heaven. Not withstanding it is to be feared that they go to supper with the devil. xli. Christ sayeth if thou wilt be perfect go and sell all thy goods and gev●●●●nto the poor for then shall thou have a 〈◊〉 in heaven. Math. nineteen. The Pope sayeth if thou will be perfect give me thy money and I will give the a pardon that shall absoile the clean a pena et culpa I will for thy money give thee/ the kaye of heaven gates. Luce. xxii xlij. Christ said unto his Apostles the kings and princes of the gentles have rule and power our them/ but you shall not so have. The Pope sayeth all emperors/ kings and lords be my subjects/ This is daily read in his bulls/ wherein he commandeth the nobility/ like as a master doth his servant. Mat. twenty-three Marci. ix xliij Christ sayeth he that among you willbe greatest/ let him be all your servantes. The Pope sayeth/ The emperor must swear/ and oath unto me as unto his lord/ that he will be my subject and exalt and worshupe me with honour. Ca Tibi domino. di. lxiij. Matth. xv. xliiij Christ sayeth that we worshuppe him in vain with men's doctrines and traditions. The Pope sayeth my traditions in the spiritual law/ shall be kept as deulye/ as if god had commanded it himself or sancte Peter had preached it himself. ca Siomnes. distinct. nineteen. joan. xiilj. xlv. Christ sayeth I am the way & the truth follow me in my learning And rule you by the scripture for that shall be your judge. The Pope sayeth/ ye shall in all things follow the church of Rome (by that meaneth he himself and his cardinals) dist. xi. ca quis ne sciat. And as for the scripture/ it standeth in my power and authority/ for I may make of it what so ever I will. dist. nineteen. cap. Si romanorum. xlvi. Christ sayeth he that believeth and is baptized/ he shall be saved/ but he that believeth not shallbe damned. Marci. xi The Pope sayeth he that giveth much money for my pardon shallbe absoiled a pena & a culpa. And then must he needs be saved/ And he the teacheth otherwise is an heretic/ this testifieth his bulls and pardons. xlvij. Christ promisseth forgyunes of sin. Matth. iiij And the kingdom of heaven unto them that repent and will amend their lives. The Pope sayeth/ that no man can be saved except he be first shreven of his priests and friars/ for they bring in money. ca omnes. xlviij. Christ sayeth you shall love your enemies/ and shall do good unto them that hate you. Math. v The Pope sayeth they that be enemies/ to me and my cardinals/ be cursed with the great excommunication/ and can not be absoiled with out much money/ this is evident enough. xlix. Christ commanded his disciples not to resist evil/ but if a man strife them on the one cheek/ that they should offer him the other also. The Pope sayeth we may avenge and drive away force with force. Desen. exco. ca dilecto. Math. xvij l. Christ (sayeth god the father) is my dear son/ him shall you hear/ for his yoke is sweet and his burden light. Math. xi The Pope sayeth you shall hear me/ & my commandment shall be kept and received of every man. Dis. xciij .. ca. Si cuius. And if my commandment and burden were so heavy that it can not well be sustained and borne/ yet shall ye obey me. Dist. nineteen. ca In memoriam. Luce. xii lj. Christ said unto the two brothers/ who hath set me to be your judge in temporal goods. As though he should say. It pertaineth not to me/ but unto worldly judges. The Pope sayeth I am judge in all manner of causes for they bring money unto me ix. q. iij. Conquestus. Math xxii lij. Christ sayeth give the Emperor such as pertaineth unto him as tribute and custom/ for I have paid tolle for me and Peter. Matth. xvij The Pope sayeth I care not for this. But I excommunicate all them that ask any toll or tribute of me and my shavelinges/ for I have made them all fire. Ca Novit. de senten. excom. Et ca Si quis. de. cons. dist. j liij. Christ sayeth, Math xxvi Peter put up thy sword in to the sheath/ for he that striketh with sword shall perish with sword. The Pope sayeth/ you emperors/ kings/ Prince's/ and lords/ take swords/ spears/ holbardes/ clobbes and gonnes/ and help me to slay them/ that will not obey my tyranny. This must an Emperor do or else he must be perjured. After this manner hath julius the Pope slain xuj thousand men in one day/ was not that well pastored? Did not he well nouressh the sheep which Christ did commit unto his tuition? liiij Christ said. Math. xxuj Drink you all of this cup for this is the blood of my promiss. The Pope sayeth I will not grant this for my priests alone shall drink of it (be cause it may cry avengeaunce on them alone) the other shall not drink of it in the pain of heresy. lv. Christ sayeth, joan. xv ye are my friends if you do all things that I myself command you The Pope sayeth you shall do as I bid you/ for I have power and authority to make laws. And after them shall you live xxv q. j ca Sunt quidam. Math. nineteen luj. Christ sayeth that chastity is not given unto every man they that have it given. Let them take it gevinge thanks to god. And let the other use the redemye which God hath prepared/ for it is better to mary then to burn. i. Corinth. seven The Pope sayeth all monks/ friars/ and nuns shall vow and swear chastity be it given them or not/ my priests also shall not be wedded/ but as for to keep whores and ravyssh other men's/ daughters and wives/ shallbe dispensed with all. I will see no such things/ for my bishops have yearly great money by it like as bawds be wont to have. Math. xv. Roma. xiiii Collo. two Titum. j lvij. Christ sayeth all meats that man taketh with thanks staineth not the soul/ for all things are pure to them that are pure. The Pope sayeth he that eateth/ eggs/ butyr/ or flesh in these days that I have commanded to be fasted/ doth not only stain his soul with sin/ but also is to be denounced an heretic. Dist. iiij. ca Statuimus. this agreeth with christ even as the light doth with the darkness. And yet have we been thus blinded long/ that we could never perceive this Antichrist till now in the last days. lviij. Christ said unto his disciples/ that you bind in earth shallbe bound in heaven/ & that you lose in earth shallbe loosed in heaven. Math. xvi Math. xviij joan. xx. The Pope challengeth greater authority for he will lose souls out of purgatory/ and command the angels to fetch them out and all for money/ with out money you get nothing/ lix Christ sayeth when you have done all things that I have commanded you yet say that you are unprofitable servantes. Luce. xvij The Pope sayeth do those things that I command thee/ and take a sure conscience unto the that thou art a just and a religious man/ and that thou hast deserved heaven And as for I myself. Oh abomination. If I do wrong in every thing/ and bring many thousands with me in to damnation/ yet shall no man rebuke me/ but call me the most holiest father. Dist. xl. ca Si papa. lx Christ teached us to fulfil the works of mercy to the poor/ ever commending mercy above offerings and sacrifice. Math. xxvi. Osee. uj Math. ix The Pope teacheth us to give our money for pardons/ masses/ direges/ to images and churches/ so that we may offer unto their be lies. And he that sayeth it is better to give our charity to the poor (as Christ sayeth) is counted half an heretic/ be cause he goth about to mar the Pope's market. Roma. iiij joan. xi lxj. Christ suffered death for our sins and arose for our justification/ or else we all should have perished. The Pope sayeth if thou buy my pardon/ or else be buried in a grey friars cote thou must needs be saved/ so that Christ hath suffered in vain/ sith a friars cote will save a man. j joannis. ij lxij. Christ only is our mediator which maketh unite be betwixt his father and us/ how be it the prayer of a just man is very good and profitable. jacobi. v The Pope sayeth. The greatest power & salvation next to christ is mine. Dist. lx. ca Si papa. I mervell then why he is so curious to cause us worshupe the sanctes that are a sleep. And not rather himself/ sith he challengeth a greater power than ever they did while they lived. Math. v lxiij Christ sayeth/ who so ever break one of my list commandments/ shall be called the lest (that is to say none) in the kingdom of heaven. The Pope saith/ what pertaineth his law unto me. I am subject to no laws. xxv. q. i ca Omnia. therefore doth the Pope but seldom right. And is all ways against right ye and against his own laws/ as often as men do bring him money/ for that loveth he above all things. lxiiij. Christ's law is suffilled thorough charity. Roma. xiii The Pope's law is fulfilled by money/ if thou have no money to give them/ thou shalt carry a fagott/ though thou offend not/ money them and they see the not/ do what thou wilt. lxv. Christ is the head of the church as the apostle doth testify. Ephe. i Collo. j j Corin. x And also the stone whereon the church is builded. And this church is the congregation of the faithful and the very body of christ. The Pope sayeth I am the head of the church. Dist. nineteen. ca Enim vero. And the seat of Rome is the stone whereon the church is builded. Dis. nineteen. Ita dominus. Can any thing be more contrary unto the honour and glory of god/ then thus to despoil him of his kingdom/ which he so dearly hath bought shedding his precious blood for it? ij. Petri. ij two. Timon iij lxuj. Christ's law which is the holy scripture came by the enspiringe of the holy ghost which did infuse it abundantly in to the hearts of the apostles/ and of the same spirit hath it his endewrance and interpretation. The Pope sayeth I am lord of the scripture to allow and disallow it/ for of me doth it take his full authority. ca Si oens. And for a token of this/ is the scripture of christ/ laid under his feet when he is at mass. Titum. i lxvij. Christ's apostle sayeth/ that a bishop ought to be so well learned/ that he with the scripture/ be able to overcome all them that he against the faith. The Pope and bishops will dispute inscripture with no man/ but cast them first in preson/ and proper engines they have invented to wring their fingers so sore/ that the blood shall burst out at their finger's ends/ they pine them/ and scourge them with infinite other torments payninge them/ to forsake the truth. And after make them swear on a book that they shall tell no man of it thus cruelly do they entreat them against justice. And if they can not subdue them to their wills/ then do they commit them unto the seculare power to burned. joannis. nineteen lxviij. Christ's accusation/ and cause why he was condemned unto death/ was written over his head in hebrew/ greek/ and latin/ that all men might know the cause/ this was an argument that they used justice (all though they condemned him unjustly) sith men might see the offence and judgement joined together. The Pope and bishops condemn men and commit them unto the seculare power/ that they should execute the sentence But this is a mischevous abomination/ that they will not suffer the seculare power/ to know the cause why they put men to death. worshupfull/ dis divines/ Master doctor/ O you gentle nobility ponder this matter indifferently. Be ware how you do execution except you know the cause why. Think you the blood shall not be required on you/ if for a nother's pleasure you destroy the work of God? They will say unto you/ as the jews said unto Pilate concerning Christ/ if he were not an evil doer we would not have delivered him unto you. Trust not their words/ for (no doubt) they are lyares/ know the cause yourselves. And hear the matter unfeignedly. Think you they would not let you know the cause & judgement. If they did justice and not tyranny? Be therefore no longer boys to them/ which ought to be your servants/ god hath given you his spirit/ grace/ and understanding/ hide not the talent that God hath given you/ but do your diligence to see jousts executed secluding all tyranny/ for that is your office appointed you of God. Luce. vj● lxix Christ sayeth blessed are ye when men hate you/ curse you/ and excommunicate you for the righteousness/ that is to say/ you no thing guilty nor worthy such affliction. The Pope and bishops say that their curse is sore to be feared/ ye and that it maketh men as black as a coal in the sight of God though they have not offended. Insomoch that they must needs be dampened except they absoile them again/ how be it Christ sayeth/ that they are blessed/ wherefore other Christ is false/ or else they are most vain liars. Luce. xiv. lxx. Christ said when thou makest a dinner or feast call not thy friends kinsmen/ and negheburs that are rich/ but the poor/ lame and blind/ which are not able to recompense the then shalt thou be happy/ for it shall be rewarded the in the resurrection of the just. The Pope and Busshopes will call none such/ for they think it great shame/ but they call men of great authority and riches-which will receive them with an other feast/ they had liefer have their belies well stuffed in his world/ then to tarry for the promiss of Christ They think it long acoming. Math. v Luce. uj lxxi Christ sayeth other make the tree good & his fruit good also/ or else make the tree nought and his fruit nought also/ Meaning that the tree first should be good/ and then bring forth good fruit/ the fruit maketh not the tree good. But the tree maketh the fruit good/ all though we can not know that the tree is good/ but by his fruit (for we can judge nothing but by his outward operation) yet god saith the quickens in the rote/ which in the time that god hath appointed him/ shall bring forth his fruit. And approveth the tree to be good/ although he seem dead unto 〈◊〉▪ The tree is faith which is the mother of all good works/ which ever worketh by charity when he saith occasion. The pope and bishops say that the fruit maketh the tree good/ clean contrary to all scripture and reason/ And thus turn they the trees and the roots upward while they affirm that faith springeth and is made good of works. And not the contrary/ even as a man would say/ the fruit bringeth forth and maketh good the tree/ And not the contrary. O what madness is this? They would make men believe if they should long continue/ that the moan is made of a green cheese. lxxij. Christ sayeth/ I am the door of the fold he that entereth not in by the door but by some other way is a thief and murderare and regardeth not the sheep. The Pope/ ye and all the clergy (for the most part) enter not in by Christ/ but they run in and are not called nor sent of Christ/ One entereth by a bag of money/ wherewith he buyeth a fate benefice. Another entereth by serving great men/ & coryinge favell Another/ by cause he is a great man borne/ must be made a cardinal/ or else a bishop Some have ●ysons of abbeys & other places/ to speak a good word for the to that king or other great men. Some enter thorough their curious singing/ and minion dancing/ few or none for virtue and learning. lxxiij. Christ sayeth I am a good shepherd A good shepherd giveth his life for his sheep. The Pope and bishops say also that they are good shepherds/ how be it they pill and shear their sheep so nigh/ that they leave not one look of wool on their backs. And in all points may be likened unto the shepherds that Zacharias prophesied of/ which sayeth/ I shall raise up a shepherd in the earth/ which shall not visit though things that are for saken/ and shall not seek that which is gone astray/ neither yet heal the diseased/ nor norysche and maintain that which standeth/ but such a shepherd that shall nourish himself and not the sheep and crieth out of him saying O thou shepherd and idol/ think you that this shepherd will give his life for his sheep? Math. twenty-three lxxiiij. Christ sayeth/ Desire you not to be called master for you have but one master which is Christ/ And all you are brothers. The Pope will be called most holy/ his cardinals/ most reverend/ his bishops reverend/ his abbots and Priors most and other glorious titles have t●●y/ that pass/ master far. And except thou call them by those names and titles thou shalt run fare in to their indignation. Let Christ say what he will. lxxv. Christ commanded his disciples that they should callen●●han father on the earth/ Mathe. twenty-three shewing them that they had but one father which is in heaven. The Pope must be called most holy father/ if you give him not that name he will excommunicate you out of his synagogue/ reason not with him/ you may show him the scripture/ but it availeth not/ for he will wrest it and wring it in to a thousand fashions/ And will never leave it until he have brought it unto his own purpose. lxxvi. Christ's faithful servant Stephano/ Actuum. seven said that god almighty dwelleth not in temples that are made with man's hands/ according unto the prophets saying/ Heaven is my seat and the earth is my footestolle. Esai. lxvi ij. Reg. seven What house will you build for me sayeth the lord? which is the place of my rest? Did not my hands make all these things? The Pope & his adherents say that he dwelleth in this place and that place/ the friars say we have him/ you must buy him of us the monks say/ he is with us/ be good to our monastery/ and you shall besure to have him. A●●●o run the silly souls from Herode to Pilate. But they find not christ/ for he dwelleth in no place but in the heart of a faithful man/ which is the very temple of god. j Corin. iij Actuum. xvij lxxvij. Christ's Apostle Paul sayeth. We ought not to think that God is like gold/ silver/ karved stones/ or any such thing as man imageneth. The Pope and his adherentes say that he is like a stock and a stone/ and causeth men to make images of him/ Exodi. xx though God commanded contrary saying. Thou shalt make no graven image/ neither any manner of similitude of those things which are in heaven above or on the earth beneath. Nother of the things which are in the water/ ●● under the earth/ neither shalt thou honour or worshupe them. joan. v. Good christian be ware of these idols as saint johan counseleth thee/ truly I think it be one of the greatest causes of this excecation which God hath sent in to the world for sin. joan. j lxxviij. Christ said unto peter/ thou are Simon the son of jona/ thou shalt be called Cephas which if it be interpreted signifieth a stone as sancte johann sayeth in his gospel. The Pope sayeth tha● 〈…〉 the head/ & of that gade● 〈…〉 of all the bishops/ here 〈…〉 contrary to gospel which ex● 〈…〉 ●phas to be a stone what impu● 〈…〉 I think he would say also that an 〈…〉 ●re a man if he thought 〈◊〉 ●●●e any 〈…〉 ●ge thorough it. There are infinite other things 〈◊〉 he contrarieth Christ in so much that if it be diligently/ examined I think there is no word that Christ spoke/ but that other he hath taught or made a law against it. How be it for to avoid rediousnes/ we shall leave them unto your own judgement/ for they are soon searched out and espied. judge Christian reader all these things with a simple eye/ be not parcyallye addicre to the one nor to the other/ But judge them by the scripture. And knowledge that to be the truth which gods word doth allow/ avoydinge all other doctrine for it springeth of Satan/ be not ashamed to confess poor Christ (and to take him for thy head) before these ravenous wolves/ for than shall he confess the again before his father & the Angels in hevin. Math. x. Then shalt thou be enheritoure with Jesus christ/ And the faithful 〈…〉 is in heaven/ to whom 〈…〉 ●ye Amen. 〈…〉 ●or● in the land of Hes● 〈…〉 twelve day of july/ An 〈…〉 ●o▪ 〈◊〉 ●CC. xxix. 〈◊〉 Hans 〈…〉 luft. ¶ The ●autes 〈…〉 The four leffe/ side i lin● 〈…〉 Read righteousness. Lef. iiij. sy. i. line. xxviij. sor● 〈…〉 Lef. v. sy. i. line. i. perefct. R● 〈…〉 Leff. v. sy. i. line xxii● su●●e● 〈…〉 Leff. v. sy. i. lin● 〈…〉 Leff. v. sy. ij. l● 〈…〉 Leff. v. sy. ij. line. xx● 〈◊〉 ●●ng. rea● 〈…〉 Leff. v. sy. ij. line. thirty. fulfil/ read f● 〈…〉 Leff. vi. sy. i. line vj. ge. read he 〈…〉 Leff. seven. sy. i. line. twenty-three. writhe/ read 〈…〉 Leff. viii. sy. i. line. xiv. subornesse/ re●●bornesse. Leff. viii. sy. i. line. xxvij. sewed/ read sh● Leff. viii. sy. i. line xxviij false/ read flase Leff. viii. sy. two. line xxx le/ read the Leff. xxiiii. sy. two. line two clamie/ read claim Leff. xxv. sy. ij. line xu halspeny/ read half●●● penny. Leff. xxxij. sy. ij. line twelve kingdom/ read kingdom. Leff. xxxv. sy.i. line. xxv. futhe. read fruit Leff. xxxviij. sy. i. line/ xxxi. derlare/ rea declare. Leff. xli. sy. ij. line xu away te/ read await Leff. xlii. sy. two. line xxxi disanunlleth/ re●● disannulleth. Leff. xlvi. sy. ij. line.xx. countersed/ read ●●terfeted. Leff. xlvi. sy. ij. line xxij hay/ read they 〈…〉 saying/ read sayin 〈…〉 〈…〉 ●v. thy/ read they 〈…〉 nineteen. face/ read face. 〈…〉 c. ●. accordin he/ read acc● 〈…〉 ●d/ read mony● 〈…〉 〈…〉 ●q. lin● 〈…〉 read strength 〈…〉 sy. ij. li●e. ●●. doth/ read both 〈…〉 ij. sy. ij line. v. excommunicate/ read ●icatte. 〈…〉 xiv. sy. ij. line. xvij. comprs●on/ read ●sion 〈…〉 xxix. sy. ij. line. i. to be laboureth/ read la●h to be. 〈…〉 lxxxvi. sy. i. line. xii. inennes'/ read men●s. ●eff. lxxxvij. sy. i. line. xiii. noth/ read not/ ●th/ read with.