A pistle to the Christen reader The revelation of Antichrist. Antithesis, wherin are compared to geder Christes actes and oure holye father the Popes. Frith, John, 1503-1533. 1529 Approx. 302 KB of XML-encoded text transcribed from 105 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A01279 STC 11394 ESTC S102643 99838415 99838415 2791

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online. (EEBO-TCP ; phase 2, no. A01279) Transcribed from: (Early English Books Online ; image set 2791) Images scanned from microfilm: (Early English books, 1475-1640 ; 43:10) A pistle to the Christen reader The revelation of Antichrist. Antithesis, wherin are compared to geder Christes actes and oure holye father the Popes. Frith, John, 1503-1533. Luther, Martin, 1483-1546. Ad librum eximii magistri nostri magistri Ambrosii Catharini defensoris Silvestri Prieratis acerrimi responsio. Melanchthon, Philipp, 1497-1560. cij, [2] leaves the. xij. day of Iulye, anno. M.CCCCC.xxix. by me Hans luft [i.e. Johannes Hoochstraten, [At Malborow in the lande of Hesse [i.e. Antwerp] : 1529]] Foreword signed in heading: Richarde Brightwell, i.e. John Frith. The first part is a translation of "Ad librum eximii magistri nostri magistri Ambrosii Catharini defensoris Silvestri Prieratis acerrimi responsio" by Martin Luther; the second part is adapted from Philipp Melanchthon. The imprint, from colophon, is false; printed in Antwerp by Johannes Hoochstraten (STC). Cf. Folger catalogue, which gives signatures: A-N. With a final errata leaf. Reproduction of the original in the British Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Catholic Church -- Controversial literature. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2009-12 Assigned for keying and markup 2009-12 Keyed and coded from ProQuest page images 2010-01 Sampled and proofread 2010-01 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

¶ A piſtle to the Chriſten reader

¶ The Revelation of Antichriſt.

¶Antitheſis / wherin 〈◊〉 compared to geder Chriſtes act s and our holye father the 〈◊〉 .

¶Richarde Brightwell vnto ye chriſtē read Philip.

GRace / mercye & the peace of god paſſinge all vndſtōdige which is the jure cōfidence of remiſſion of ſinne in the bloude of Chriſt / and perfaite truſte of the heretage of everlaſting liffe in the ſame Chriſt oure lorde be with the Chriſten Reader / and with all that call vpon the name of Ieſus. All be it there was nothinge that Chriſt ſpake beinge preſent amōg vs in this mortall liffe but it had a quicknes ſprete / and conforte:Ioannis. vi yet chefly of all this warning preceſſed (in mi iudgemēt) all other wordes / where he exhorted vs / while we had light to beleve in the light / that we might be the children of light. And ageyne / yet a litle while / Ioan. xi . is the light with you walke while ye have light leſt the darkenes come on you: for he ye walketh in ye darke wo teth not whether he goeth / who is this light that we are exhorted to beleve in? truly it is Chriſt as ſaint Ioā doth teſtifye. He was ye true light yt lighteneth all mē / which come in to ye world.Ioan. To beleve in this light maketh vs ye childrē of light / & ye ſure īheritours with ieſu chriſt. Evē now have we cruell adverſaryes which ſet vp their briſtles ſainge / why then ſhall we do no good workes? To theſe we anſwer as Chriſt did to the peeple in the .vj. of ſaint Ioan.Ioan. v Which axed him what they ſhuld do that they might worke / the workes of God? Ieſus anſwered and ſayd vn to them. This is the worke of god / yt ye beleve on him / whom he hath ſent and after it foloweth / verely verely I ſaye vnto you / be that beleveth on me hath everlaſtinge liffe. To this alſo cōdeſſendeth ſaint Ioan in his epiſtle ſainge.i, Ioannis. v Theſe thinges have I written vn to you that beleve on the name of the ſonne of God / that you may ſurely know / how that you have eternall liffe / what is the name of the ſonne of god? Trvely his name is Ieſus that is to ſaye a ſaviour / therfore thou muſt beleve that he is a ſaviour. But what a vayleth this? ovi. ii. The devils do thus beleve ād tremble. They knowe that he is the ſonne of god. ath. viii. And ſayd vn to him crying. O Ieſu the ſonne of god / what have we to do with the They know that he hath redemed mankinde by his paſſion / and labored to let it / ath. xxvii. for when Pilate was ſet doune to geve iudgement / his wiffe ſent vn to him ſaynge / have thou nothinge to do with that iuſte mā / fore I have ſuffered many thinges this day in my ſlepe aboute him. No doute ſhe was vexed of the devil to thentent that ſhe ſhuld perſuade her huſband to geve no ſentence vpon him / ſo that the lenger Sathā over mankinde might haue had iuriſdiction. They know that he hath ſupreſſed ſinne and death / as it is written / death is conſumed in to victory. . xiii. re. ii. in. xvi Death where is thy ſtinge? hell where is thy victory? the ſtinge of death is ſinne. The ſtrength of ſinne is the lawe.i. Ioan. v •• But thankes be vn to god which hath geven vs victorye / thorow oure lorde Ieſus Chriſt / Roma. viii. which bi ſinne damned ſinne in the fleſſh / for god made him to be ſinne for vs (that is to ſaye a ſacryfice for oure ſinne / ād ſo is ſinne taken in many places of the .ij. teſtamentes) which knew no ſinne / ii. Corinth. v that we by his meanis / ſhuld be that righteweſnes which before god is alowed. It is not therfore ſufficient to beleve that he is a ſauiour and redemer: but that he is a ſauiour and redemer vnto the / and this canſt thou not confeſſe / excepte thou knowleg thy ſelf to be a ſinner / for he that thinketh him ſilf no ſinner / neadith no ſauiour ād redemer.Mathei. ix. And of theſe Chriſt ſayth I came not to call righteweſmen (that is to ſay them that thinke thē ſelves no ſinners / Pſal. xxxiii. Roma. iii. for in very dede there is none righteous / no not one) but ſinners to repentaunce. For they whiche are ſtronge have no nead of a phiſition / Math. ix. but they that are ſecke. There fore knowlege thy ſilf a ſinner yt thou maiſt be iuſtifyed. Not that the enumberinge of thy ſinnes can make the righteweſſe. But rather a greater ſinner / yee ād a blaſphemer of ye holye name of god / as thou maiſt ſe in Cain which ſaid that his ſinnes where greater then that he might receave / Gene. iii . forgevenes of God and ſo was reprobate. Thou muſt kepe therfore an order in thy iuſtification / firſt cōſideringe what the lawe requireth on the / which truly bindeth ye now to as moch as though thou were in the ſtate of innocencye / and cōmaundeth the to be with out concupiſcence which is originall ſinne. Condempninge the infantes (that are not baptiſed in his bloude) for this originall ſinne (yet could not they do with all) which God of iuſtice wold not do / excepte they had tranſgreſſed his lawe ād were bound to be with out this cōcupiſcēce / if thou woldiſt reaſon / why God doth thus / take Paules anſwer.Roma. ix. O mā what arte thou which diſputeſt with God? Know this that it is god which geveth the ſentence with whō is none iniquite but all iuſtice and mercy. How be it if thou aſke me / why he bindeth vs alſo (which are come to perfaite vnderſtondinge) to that which is impoſſible for vs to accomplyſch? Thou ſhalt have ſaint Auguſtyns anſwer / which ſayth in the ſecond boke that he wrote to Hierome / that the lawe was gevē vs / that we might know what to do and what to eſchewe / to thētent that when we ſe oure ſelves not able to do that which we are bound to / nor avoyde the contrary yt then we maye knowe what we ſhall pray for & of whō we ſhall aſke this ſtrēgthe ſo yt we maye ſaye vnto oure father. Good father commaund what ſo ever it pleaſeth ye And geve vs the grace to fulfill that thou cōmaundeſt. And whē we perceave that we cānot fulfill his will / yet let vs confeſſe yt the lawe is good and holy / & that we are ſinners & carnall ſold vnd er ſinne / Roma. vij but let vs not here ſticke for now are we at hell gates / and truly ſhuld fall in to vtter deſperatiō excepte God did bringe vs agayne ſhewinge vs his Goſpell and promiſſe / ſaynge feare not litle flocke for it is your fathers pleaſure to geve you a kingdome.Luce. xij. Yf we receave the witnes of men / ye witnes of god is greatter / for this is ye witnes of god / which he teſtified of his ſonne. He yt beleveth on the ſonne of god hath ye witnes in hī ſilf.i. Ioannis. v He yt beleveth not god hath made hī a lyare be cauſe he beleved not the record that God gave of his ſonne. And this is that recorde / how yt God hath geven vnto vs eternall liffe / and this liffe is in his ſonne / j. Pet. ij. Eſate. liij. Philip. ii. which was made oure beſt / bearinge oure ſinnes vpon his awne backe / made obedient vnto the death offeringe vpp oure iniquites (as a ſacrifice) vn to his father / beinge oure mediator and Atonement betwixte his father and vs.i. Ioan. j . Corin. i . Made of God for vs / wiſdome / rithteweſnes / holynes / and redemption / fulfillinge the lawe for vs. So that ſinne hath no power over vs nether can condemne vs / for our ſatiſfactiō is made in Chriſt which died for vs yt were weked / Roma. •• & naturallye ye childrē of wrath even as wel as ye other. But god which is rich in mercy thorow the great love where with he loved vs / even when we were dead thorowe ſinne / hath quyckened vs with Chriſt / and with him hath reyſed vs vppe / & with him hath made vs ſitte in hevenly thinges thorow Ieſus Chriſt / for to ſhew in times to come ye exceading riches of his grace in kindnes to vs ward thorow Chriſt Ieſus. For by grace are ye made ſafe thorow faith / ād that not of your ſelves / for it is the gifte of God / ād cometh not of workes / leſte eny mā ſhuld boſte him ſilf.Ioannis .l. But of his fulnes we have all receaved / and favour for favour / that is to ſaye / the father of heuen hath favoured vs for his ſonnes ſake / and not for oure awne deſervinges (as when we ſe a man favoured ād loved for an other mānes ſake) And hath promiſed vnto vs frely the enheritance of heven.Iacobi. i. This promiſſe muſt we beleve with ſure truſte and waver not / for he that douteth is like the waves of the ſee / toſte of ye wind and caried with violence. Nether let that mā thinke that he ſhall receave eny thīge of god This goſpell and promiſe muſt we loke after with vnfayned hope / Hebre. vj. wherin be cauſe we ſhuld nothinge doute / God hath added an oth vnto his promes / to ſhew vnto ye heyres of promes ye ſtablenes of his counſayle / yt by thoſe two īmutable thīges (in which it was vnpoſſible that god ſhuld lye) we might have perfect conſolacion which have fled for to hold faſt the hope that is ſet forth before our faces / which hope we have as an ancre of the ſoule both ſure and ſtedfaſt. For this promes muſt we pray dayly vnto our father deſyringe to be looſed from this bodye and to be with Chriſt / Philip. i. ii. Corin. v. for we ſigh in this bodey deſyreng to be clothed with our manſion which is from heven.i. Ioan. iij. Ioan. xij. And we knowe that then we ſhal be like him / for we ſhall ſe him as he is / and ſhall be the perfecte children of lighe.Hebreo .ij. Therfore dear brothren we ought with all minde and affection to attend vnto tho thīges which we have harde leſt we be ſpilt / ij. Petri .ij. for yf god ſpared not the Angels that ſinned but caſt them downe in to hell / and put them in chaynes of darknes there to be kept vnto iudgement. And every tranſgreſſion and diſobedience / Hebro .ij. receaved a iuſte recompence to reward / how ſhall we eſcape if we deſpiſe ſo great health?Hebreo .iij. Take hede dere brothren / that there be in none of you an evill harte in vnbeleve / yt he ſuld departe frō the lyvinge God / but exhorte one an other daily / left eny of you were hard harted and be deceaved with ſinne. Remēbre yt Chriſt exhorted vs to walke while we have light leſt that the darknes come vpon vs / Ioan .xij. for he that walketh in the darknes / Ioan .xi. knoweth not whether he goeth. Yf a mā walke in the day he ſtombleth not / becauſe he ſeith the light of this world / yf amā walke in the night he ſtombleth be cauſe there is no light in him This daye & light (as we have ſayed before) is chriſt which ſayeth / I am come a light in to the world / Ioan. x . that wo ſo ever beleve on me ſhuld not byde in darkenes / who is this darkenes? truely ye Philoſophers ſey yt yf a man knowe on of ye cōtraryes he muſt nedes knowe the other / but the light & the darkenes are cōtrary / and Chriſt is the light therfore it is neceſſarye that ye cōtrarye to Chriſt (that is to ſay Antichriſt ſhuld be the darkenes. And there are diverſe Antichriſtes and adverſaryes to god ye father / to chriſt / & to their ſprite / Gen .iij. as ye devill / ye fleſſh / & the worlde. The devil was ye firſt & tempted Eve in paradiſe which cōſentinge to his temptatiō perſuaded Adam to eate of the frute which god ſorbade thē / & ſo was he the author of ye cō dēpnation of all Adams poſteryte / & there god cōdēpninge the devill gave a promiſe of oure redēption in chriſt fayng I will put enmyte be twē the ād the womā betwē thy ſede & her ſede. And her ſede ſhall depreſſe & all to breke thy hed / & thou ſhall lye watchinge the ſole of his fote. To this agreeth ſanct Peter ſaynge / . Petri. v. youre adverſary the divill as a roringe liō walketh aboute ſekinge whō he may devoure / whō reſiſte ſtedfaſt in ye faith remēbringe yt ye do but ſulfill ye ſame affilictiōs which are apoynted to youre brethrē ye are in the world. This cōfirmeth Chriſt him ſilf ſaynge vnto Peter. Simō ſimō / behold ſathā hath deſyred you / Luce. xx . to ſifte you as it were wheate but I have prayed for the yt thy faith fayle not. Nether is it mervell though he do vs thus aſſayle / ſythge preſumed to t pte chaſt oure lord in ye wildernes. ath .iiij. Let vs not geve place in this tēptaciō / but kepe faithfullye oure profeſſiō for oure hyghe preſte (chriſte Ieſu)Hebreo. iil . cānot but have cōpaſſiō on oure infirmites / for he was in all poyntes lyke tēpted / but yet with out ſinne / let vs therfore go boldly vnto the ſeate of grace yt we may receave mercye / & find grace to helpe in tyme of nead / that we be not tangled with his fayre flateringe & delicious entyſemētes yt bringe eternall dānaciō / but yt we be ſtrōge in faith prayeſinge the glorious name of god which delyvereth vs frō all evils. The ſecond is ye fleſſhe where of it is writē. The fleſſhe luſteth cōtrary to ye ſprete / Gala. v: & the ſprete cōtrary to ye fleſſhe. Theſe are cōtrarye one to ye other ſo yt ye cā not do yt which ye wolde. The fleſſhe is called not only ye deſyres of the fleſſhe but all thinges that we do / thinke or ſpeake / yee our hole body / ſoule reaſon / with ye cheffe and hygheſt powers of them / yf they be not led and gowerned with the ſprete of God. The ſprete is every outward ād inward worke that a mā havinge faith ād cherite) which are the frutes and gyftes of the ſprete)Gala. v. doth worke ſeakinge ſpirituall thīges. This ſprete beareth witnes vnto oure ſprete that we are the children of god / Roma. viij. for he that hath not this ſprite of Chriſt / is none of his kingdome. But is the bōd ſeruāt of ſynne / vnder which he is ſubdewed and remayneth captive vnder the lawe.ij. Pet. il. Roma. vi. Roma. vij But ye deare brothren are made dead as concerninge the lawe / by the bodye of Chriſt / that ye ſhuld be coupled to him that is ryſen agayn from death / that we ſhuld bringe forth frute vnto god / for when we were vnder the lawe / the luſtes of ſynne which were ſturred vppe by ye lawe raigned in oure membres / to bringe forth frute vnto death. But now are we delivered from the lawe / and dead from it / where vnto ne were in bondage that we ſhuld ſerve in anew converſation of the ſprete / and not in the old cō uerſatiō of the letter. We knowe that the fleſſhly mind is enmyte againſt God.Roma. vij. For it is not obedient to the lawe of God nether can be / ſo that they which are geven to the fleſſh can not pleaſe god. We knowe that every mā is tempted / drawne awaye / and entyeſed of his awne concupicence / Iaco. j. and when this concupiſcence and luſt hath conceaved / ſhe bringeth forth ſynne / And ſynne when it is fine ſched bringeth forthe death. We knowe that as longe as we lyve in this world we carye aboute with vs the old man of ſynne / which (with out he be with contynuall diligēce ſuppreſſed ād mortifyed) beſeageth the new mā with his venom and concupicēces (which is original ſynne) planted as naturall ye in him as venom in a ſerpēts toth / ſyth thē we can not be with out this old mā of ſynne (for the which / no man ſhalbe iuſtified in the ſight of god / i. Ioan. j for which Yff we ſaye that we haue no ſynne we are lyers / and the trueth is not in vs. For the which alſo / yf we profite neuer ſo hygh / yet muſt we ever ſaye forgeve vs / Math. vj father oure treſpaſes) yet let vs do oure diligē ce / callinge for the ſprete of god / that this cō cupiſcence raigne not in oure mortall bodye ever knowleginge with a milde harte oure iniquites to oure father which is in hevē / Io. vi for he is faithfull & iuſt / i. Ioan. j to remitte vs oure ſynnes / and to purge vs from all iniquite / thorow the bloude of Ieſu Chriſte his ſonne.

The third which other alone / or els cheſly is counted Antichriſt / becauſe he reſiſteth ye perſonall cōminge of Chriſt in the fleſhe for oure redemption / is the world / of the which it is writhen. Yf the world hate yow / ye knowe that it hath hated me before you / yf you were of the world / the world wold loue that yt is his awne becauſe ye are not of ye world but i have choſen you out of the world / therfore hateth you the world / and ſanct Ioan exhortteth his brothers like a faithfull miniſter of Chriſt ſayinge.i. Ioan .ij. Se that you love not the world / nether ye thinges that are in ye world / if eny / man love the world the love of the father is not in him / for all that is in ye worlde (as the luſt of the fleſſhe the luſt of the eyes / and the pride of this lyffe) is not of the father. but of the world. The world in this place is vnderſtond for thē that are carnall & carnallie minded / for theſe trulye are Antichriſtes. But how ſhall we prove that / ſith ſanct Ioan ſeameth contrarye / i. Ioan. iiijj where he ſayeth / Derely beloved beleve not every ſprete / but prove ye ſpretes whether they are of god or no / for many falſe prophetes are gone out ī to the world / hereby ſhall ye know the ſprete of god. Every ſprete that confeſſeth that Ieſus Chriſt is comē in the fleſſh / is of god And everie ſprete which confeſſeth not / that Ieſu Chriſt is come in the fleſſhe is not of god / & this is that ſprete of Antichriſte / of whom you have harde how hat he ſhuld come / & evē now all redye is he in the world what ſhall we now ſaye / Doth the world confeſſe that Ieſus Chriſt is come in the fleſſhe? yee verely / how ſhall they thē be Antichriſtes?Ioan. . Truely by ſanct Paules expounding of this place where he ſaith / They confeſſe yt they know god / but with dedes they denye him / And are abominable / and diſobedient / and vnto all good workes diſcommendable. Do they ſaye yt they know him and denye him in workes? yee truely / let vs then alſo note what ſancte Ioā ſayeth / he yt ſayeth I know hī / i. Ioan. . & kepeth not his cōmaūdmētes / is a lyer and the verite is not in him To know the lord is to have perfect fayth in him. And perfect fayth hath with hī ſure hope & cherite / & of theſe foloweth ye fulfillinge of the cōmaūdmites neceſſarylye / Evē as the light foloweth the fyre / how be it here had we n de to make a diviſion / for ye world hath two ſortes of Antichriſtes. The one ſorte are in greate power & authorite / ye other in ſubiectiō. The one obdurate & reproved / ye other wāderinge out of the right way untill it ſhall pleaſe the father to drawe thē vnto grace.Ioan. vi. The one reſiſtīge for ſubborneſſe knowing the trueth & ſo ſinne agaynſt ye holy goſte / the other only for ignorācye tranſgreſſe the preceptes / & theſe will I not ſpeake of becauſe there come not ſo great ioperdyes & perels of thē / cōmittinge thē only vnto the proviſion of god / deſyringe hī / that his wilbe fulfilled & to ſhew his glorye in them. The firſt I will thouch ſome whate.i. Ioan. ij. Not for to teach them which are choſen of god for they have an oyntemēt of ye holy goſt & know all thīges. And nede not yt enyman teach thē. But only to monyſſh thē of yt which ye ſprete hath taught thē & that chriſt him ſilf hath ſewed thē.Math. xxiiij Chriſt ſaid yt there ſhuld aryſe ſalſe prophetes & falſe chriſtes (yt is to ſay falſe anoynted) & ſhuld deceave many / Ma . vi & gave his diſciples a marke to know thē ſainge he ware of falſe prophetes which come in ſhepes clothinge / but in wardly they are raveninge wolves / what meaneth he by ſhepes clothinge / truly nothinge els but that they ſhuld come in his name / pretendinge greate humilite / Math. xxiiij but what are they in dede? verely raveninge wolves / that is to ſaye beſtes of the belye for their belie is their god / and why come they to you?Philip. iij truly to diſpoyle and robbe you / of your goodes / promiſinge vayne pardons / and deliverāce from the popes / purgatorye / to thentēte that they might lyve idelly / and in the luſtes of the •• eſſh by youre labours / how ſhall they be knowen. Chriſt ſayeth / By theyr workes ſhall you know them / Mat. vi laye their workes to the ſcripture / and ye ſhuld lamente their abhominable lyvinge. But alas you can not / for they will not ſuffer you to have it / they kepe yt meryard frō you yt you ſhuld rule al thinges with all They burne ye goſpel of god yee & very Chriſt him ſelf / for he is nothing but his word as he teſtifieth him ſilfe ſainge.Ioan. vii. I am yt which I ſpeake vnto you / and agayne.Ioan. j. In the beginninge was the worde / and the worde was with god and god was the word. And why do they hyed this word of light from you?Ioan. iij No doute be cauſe their workes are evill for every mā that doth evill hateth the light / nether cometh to ye light / leſt his workes ſhuld be reproved / but he that worketh the verite / cometh to te light / yt his workes may be openly ſene becauſe they are done of God. They pretend to kepe it from you for pure love / be cauſe you ſhuld take no hurte of it / nether falle in to hereſye / Gala. iiii. but they are gelyous over you amyſſe / yee they wold clene exclude you from Chriſt and make you folowe them. And becauſe they wold the more eaſyly bowe you to their yoke they beginne be times / compellinge you beinge verye children of .xij. yeares to kepe their faſtes which they preſcrybe / & yf you eate ij meales in theſe preſcripte dayes then muſt you to a preſt & confeſſe a greate tranſgreſſion / fromittinge youreſelves on to him / what ſo ever he will enioyne vnto you and call it penance neceſſary / for youre ſoulle health. O lorde God what ſotle illuſions haue they invented to raigne in mennes conſciences / yee and to begine ſo ſone with them / truly this was a far caſte of bely wiſdom yf it were not the devill him ſilf that imagened it.ii. Timo. iij Paule reioyſeth in Timothe (exhortinge him to ſtond ſtifly in thoſe thinges which he hath learned) that of a child he hath knowen the holye ſcripture which may inſtructe hī vnto health thorow the faith which is in Chriſt Ieſu / ſhewinge the frute and profit of it ſaynge. All ſcripture which is enſpired from god / is profitable to inſtruction / to reprovinge and correctinge and to the bringinge vpe / which is in righteweſnes / ſo that the man of god may be hole and conſummate / prepared vnto every good worke. Yf it be thus profitable I mervell why they do not ſuffre men to have it / how be it they know very well that when a cloked lye cometh to the light it vaniſſhethe a way / and even ſo their coloured kingdome if ſcripture were knowen wold ſone be diſparſed lik vapore and moſt vanite. In the meane ceaſon. I will ſhew the an evidēt reaſon that thou maiſt know with out doutinge which is the very Antichriſte and this argumēt may be grounded of their furious perſequution / which Paule doth confirme writinge to the Galathians.Gala. iiij. We (deare brethren) are the children of promiſſion as Iſaac was / not the ſonnes of the bond womā as Iſmael / but even as he that was borne after ye fleſſhe did perſequute him that was borne after ye ſprete evē ſo now. Mark Paules reaſon / by Iſaac are ſignified the electe / and by Iſmael the reprobate. Iſaac did not perſequute Iſmael / but contrarye Iſmael did perſequute Iſaac. Now let vs make oure reaſon. 〈…〉 All they that do perſequute are Iſmael / the reprobate / and Antichriſtes. But all the Popes / Cardinalles / Buſſhopes ād their adherentes / do perſequute. Therfore all the Popes / Cardinalles / Buſſhopes ād their adherentes / be Iſmael / the reprobate / and Antichriſtes.Maior I wene oure ſillogiſmus be well made and in the firſt figure. The maior is Paules ſaynge. Even as he that was borne after the fleſſhe / Gala. iiij did perſequute him that was borne after the ſprete / evē ſo now And of this maiſt thou have many examples in the teſtamentes / as Iacob and Eſau Iacob was the choſen / Roma. ix Malach. j Geneſi. xxvij. and Eſau was forſaken / and did perſequute his brother Iacob / and not the contrarye / likwiſſe Dauid was choſen of God / and fled from Saul / yee ād from his awne ſonne Abſolon.i. Regum xix ji. Reg. xv Here might Ienumbre all the Prophetes which did never perſequute / but ever were perſequuted yee and many of them kild / It was never read that the choſen did perſequute eny. let vs deſcend vnto Chriſt / and we ſhall ſe that he was no ſoner borne / then perſequuted of herod ād compelled to fle in to Aegipte / Math. ij ād his perſequution never ceaſed vntill he was brought to death / the apoſtles were all perſequuted / beten / preſoned / and at the lengthe kild. And I thinke verely that ſo longe were the ſucceſſours of the apoſtles good chriſten / when they were perſequuted and martyred / & no lenger. So impoſſible it is yt the worde of the croſſe ſhuld be with out affliction. Simeon propheſied and ſayed vnto Marye the mother of Chriſt / behold this child is put in to ye deſtruction / Luck. ij. & in to the reſurrection of many of Iſrael. And in to ye ſigne which ſhalbe reſiſted and ſpoken againſt. Not that he ſhuld reſiſt them / but that he ſhuld be reſiſted and ever cauſed to flye / for the world was never ſo faithfull / but the more parte were weked.Math. xiii. I wonder they fear not the parable of Chriſt where he gave commaundement they ſhuld ſuffre the wedes to growe amonge the corne vntill the herveſt expoundinge ye wedes to be the children of Sathan and reprobate perſons / for now a dayes if a mā beleve not as they will have him / he ſhalbe burned / be it in caſe he were the verye adverſary of Chriſt (but I know none of them that will go to the fyre) ſhuld they then burne him and Chriſt ſaye naye? Yee forſoth / for they can ſett Chriſt to ſcole / ād ſay this is better / ywes Paule had never bene good corne / yf he had bene deſtroyed when he was wedes and the adverſarye of Chriſt. Let them beware leſt they be ordered as Saul was / ij. Regum. xv which was commaunded to deſtroye the kinge of Amelech ād all his goodes / how be it he ſpared the kinges liffe and ye fayreſt goodes & catelles makinge ſacrifice with them vnto God / which if bely wiſdō were any thinge worth ſhuld ſeame a mervelous good deade / how be it / it did diſpleaſe God ſo ſore that he ſaide vnto Samuel / he repented that he had made Saul kinge becauſe Saul had forſakē him and had not in dede fulfilled his wordes. And therfore he was depryved of his kingdom and ranne far in to the indignation of God. Even ſo I feare me theſe Antichriſtes which preſume to contrary Chriſtes wordes will leſe the kingdome of glorye which was prepared for the faithfull before the foundations of the world were caſte.Epheſi. i. Now let vs prove the minor for of theſe .ij. partes foloweth the concluſion of neceſſyte.

¶ The minor is / that all Popes / Cardinalles / Buſſhopes ād their adherentes do per ſequute.Minor Nedeth this any probation. I thinke ſome of you have proved it. I enſuere you they are as mercyfull as the wolf is on his praye they were ordened to bliſſe men.ii. Corinth. x i. Corin. xiij But they curſe as the devill were in them. Paule ſayeth that he hath power in to edifyinge and not in to deſtruction. But I wot not of whom theſe bloudy beſtes have their authorite which do ſo moch reioyſe in curſinge / and deſtruction.i. Corin. v We read how Paule did excommunicate the Corinthiā (and treuly for a greate tranſgreſſion) to thentent that he might be aſhamed of his iniquite. And deſyred agayne the Corinthiās / to receave him with all cherite / ij. Corin. ii. but that the Apoſtles did curſe eny man truly we can not read in ſcripture / for Chriſte commaunded them to bliſſe thoſe that curſed them / and to pray for thoſe that perſequuted them / ſainge vnto them. In this world you ſhall have affliction / and in me you ſhall have peace.Ioan. xvj. But the Popes / Cardinalles / with all their ragmās roolle have none affliction. Therfore other they are none of Chriſtes flocke / or els Chriſt him ſilf is a lyar. i. Timo. iij Sancte Paule ſayeth that all which will godly lyve in chriſt ſhall ſuffre perſequution / but the Pope with his adherentes ſuffre not / but rather perſequute. Therfore they lyve not godly in chriſt or els Paule thou arte a lyar for thou excepteſt none. I thinke oure minor be ſufficiently proved / how be it thou maiſt not ſaye ſo / for truly they will ſeperate you from their ſinagoges yee to this furyous madnes are they come ye if they kille you (as chriſt propheſied) they will thinke them ſelves / Ioan. xvj to do honoure and pleaſure to god / and this ſhall they do vnto you becauſe they have not knowen my father nother me / Math. x how be it let vs not feare them that kille the bodye and have no farther power / but rather him that after he hath fild the bodye hath power to caſt the ſoule in to everlaſtinge fyre. And to him let vs praye with one accord that he will ſhorten heſe parylous times / . Timo. iiij and all though we be ſynners / worthely abiecte / and clene vnworthy this godly deliverance / Danie. ix for we have ſynned and committed iniquite / and have departed / lord / from thy cōmaundmentes. Yet conſider good father thy holy teſtament ād promiſe for thou arte rightuous be we never ſo weked and muſt nedes fulfill thy promiſe for thy trueth ſake.Pſalm. lxxiij Ariſe good lord and avenge thyne awne cawſe forgete not theſe abhominable blaſphemes which this foliſſhe and beſtly people clene ignorāt of thy iuſtice / and ſekinge their awne rightuouſnes / do caſt vpon the continually / they are thy enymyes. And ſpeake odyous & weked wordes againſt thy glorious ſonne Ieſus chriſt whom thou haſt geven vs / and whom thou haſte made oure ſatiſfaction / iuſtificacion / & redemption) vaynly preſuminge vpon their awne workes and merites. Extend thy hād (oh lord) againſt their preſumptuous mīdes How greatly have they prevayled againſt thy holye ſonne? How longe ſhall thine enimye prouoke the? Shall he continew reſiſtinge thy name perpetuallye? Remembre ye holy congregation whom thou haſt choſen from the beginninge.ii. Timo. •• Suffer them not to be brought in to this ſtrōge illuſion which for aboundence of ſynne thou haſt ſent in to the world / that they might be cōdempned / which have not beleved the truthe but had pleaſure in iniquite. Selyver the ſoules of thy choſen from theſe beſtes / that thou maiſt be knowen to be verye god / and that thy name may be glorified thorow all the world / that they which by thy ſufferance and lenite have not be brought vnto repentance / Roma. ij. may feall thy ſcourge and be compelled (as Pharao was) to dimitte thy choſen children / Exodi. xvi and to knowledge thy power & omnipotencye. And that we may ſerve the with a pure hert knowleginge that thou and thy ſonne Ieſus Chriſt be but only one God / Ioan. xvij whoſe grace be with all that love the lord Ieſu Chriſt vnfayned lye / which is very God / and everlaſtinge liffe to whom be all glorye / now and eternally.

AMEN.
¶Danielis. viij. ANd after their kingdoms. Tranſgreſſiō and ſynne invadinge and cominge vpō thē / there ſhall ſtōd a kinge mightye in faces / and vnderſtondinge rydles and his power ſhalbe ſtrengthed and not in his awne power and might. And he ſhall corrupte mervelous thinges. And he ſhall proſpere and do / and ſhall corrupte ſtrōge thinges / ād the people which are holy. And he ſhalbe after his awne opinion. And deceate ſhalbe directed and proſper in his hād. And he ſhalbe exalted in his awne herte. And in his proſperite he ſhall corrupte many / and he ſhall reſiſte the prince of all princes. And ſhalbe conſumed with out hande.

FIrſt they are not to be alowed that vnderſtand this and ſoche other places of the prophetes / and wold have them only verefied vpon one perſon. For they are clene ignorante of the prophetes maner / which are wonte by one perſon to ſignifye the hole bodye of a realme. And therfore evyll they do applye this Antichriſte (whō Paule do the calle the mā of ſinne / i . Theſſ. ij & the ſonne of perdition) to one perſon / ſyth that he wolde that by Antichriſte ſhuld be meanyde the hole bodye & multitude of wycked mē with all their ſucceſſion and imperye / for ſo in the .viij. of Daniel a ramme dothe ſignifye the kingdome of the Perſes. And a gote the kingdome of the Grecyans.Danie. vli Where as he ſayth that after the ende of foure kingdomes (of the which the laſte is the Romayns myghtye with ſwerde) this kynge ſhall ryſe / trewly he towchyth that / that the tyrannye of the Pope dyd begynne after that the imperye of Rome began to decay / yee of the imperye of Rome and in the imperye it is ſpronge. And is ſuccedyd and entered / in the ſtede of the imperye / as it is evydent by all ſtoryes / and this preſent experience doth alſo ſhew it vs / which alſo the apoſtle dyd prophecye before in the .ij. of the ſeconde piſtle to the Teſſalonyans ſaynge. Onlye he ye holdeth let hym now hold / . Theſſ. ii vntyll it be taken out of the way / and then ſhall that wicked be vtteryd and ſo furthe. The name of the imperye of Rome was tranſlated to the Germanes / when there was no imperye in dede / how be it this was an occaſion by the which this man was elevatyd and ſet vp / above all kynges / above all Buſſhopes / above heven and erthe / and ſo fixed and ſtabliſſhed his kingdome in his awne hande and power / cownterfeytinge (to ſtabliſſhe this lye) a bull both falſe and folyſſh which was of the gyfte of Conſtantine.Danie. viij

¶Trāgreſſion & ſinne invadinge & comīge apō thē / that is (as Sanct Hierō did ſay) whan iniquyte and vice do encreaſe / teachinge manyfeſtly that this is a kingdome of the furye of God / and ſhall come for ſinne. And Paule for the ſame cawſe bringith in the ſonne of perdition / ſaynge they have not receavid the love of the trueth / that they might have bene ſaved.ij. Teſſ. ij And therfore God ſhall ſend them ſtronge deluſion that they ſhuld beleve lyes: that all they myght be damned / which beleved not the trueth but had pleaſure in vnrightuouſnes / the apoſtle doth ſufficiently expreſſe in theſe wordes what maner of vnrighteweſnes and offenſes they are / which alſo Daniel in the hebrew doth call peſchaim / Danie. viij which worde hath a notable propertye and ſecret ſignification / for it doth ſignifye a brekinge of the commaundement / an offence / & a departinge from the fayth / iiij. Reg. i as in the .j. of the fourth boke of kinges. Moab departyde from ye fayth of Iſrael.Eſaie. j. And in the firſte of Eſai I have noryſſhid vp and exalted children / ād they have tranſgreſſed my commaundemēt As it is alſo ſayd in the .v. Pſalme,Pſalm. v Accordinge to te multitude of their vngodlineſſe / and vices / expell them.x. Theſſ. ii And Paule in this place copiouſly doth ſaye that they will not receave the love of trueth / and alſo that they will not beleve the trueth / but beleve lyes. Ever meaninge the vice of doctrines / opinions / and departinge from the fayth / as he ſayd before / except there come a departinge firſt.j. Timoth. iiij And in the .iiij. to Timothe. The ſprete ſpeakyth evidently that in the latter tymys / ſome ſhall departe from the fayth / ād ſhall gyve hede to ſpretes of erroure / and agayne They ſhall turne theyr hearinge from the trueth. The trueth in this place (according vnto his maner) he callyth ye fayth of Chriſt which alſo the hebrew tounge doth / devydinge the trueth by contradiction from hypocriſy & faynid godlineſſe / Epheſi. iiij. as in the .iiij. to the Epheſians let vs folow the trueth in love and in all thinges growe in him. And agayne / put on that newe man which after a goodly wyſe is ſhapen in righteweſnes and true holynes: reprovinge the righteweſnes of vanyte and glorious ſuperſtition.

Danie. viijDaniel therfore callyth not this word / eſchaim any maner of ſinne / but thoſe ſpeciall and cheff ſinnes which reſiſt / ād fight agaynſt the trueth and the fayth / as are the truſtyng in workes / ſuperſtitiouſnes / & ceremonyſe by the which we decay from the fayth / which alone doth truely iuſtifye & make holye / as Paule doth warne before in ye .iij. to the Colloſſians / ād in many other places.Colloſ. iij And ſheweth that he propheſid before that they wold not receave the love of trueth that is to ſay / ii. Theſſ. ij they ſhall not love the trueth which is in fayth / Exodi. xvi Pſalm. cv but with the children of Iſrael they ſhall abhorre this light meate / and deſire fleſſh / that is to ſay / they ſhall be tournyd to fables and mennes traditions / wherfore we can applye theſe iniquites to none of the olde heretikes. But only to the traditions of men / and wicked iuſtice for the old heretikes did contend and ſtrive in the holye ſcripture. But this kynge ſhall regne with out ſcripture by his awne traditions ād doctrines.Danie. viij Therfore Daniel ſayth that tranſgreſſions ſhall darken them. And all the hole ſcripture / chefly Paule / dothe impute this blindnes / darknes / and ignorancye / to nothinge els but to the vngodly and wicked preſumption of oure awne iuſtice and workes as it is evident to them which reade his epiſtles.Ioannis. iii. And Chriſt for that cawſe callyth him ſilf the light that the faith in him doth lighten and iuſtifie all men.

Therfore it is clere that this kinge ſhuld be after chriſt was preachid / & ageynſt the lightenīg of the goſpell / with the which the world was illuminate / for where he ſayth that they ſhuld be darkened with trangreſſions / it is to be ſuppoſid that thy ſhuld be lightenyd before which can not be verefied in thoſe kingdomes that were before Chriſt / for they coulde not be darkenid which were never lightened / nother coulde they decline from the ryght way which never walked in it. But it is meanid of thoſe tymes in the which Chriſte alſo did propheſye abomination to come / in a maner with the ſame wordes / ſaynge.D •• / xxiiii. Be cawſe iniquite ſhall have the vpper hand / the love of many ſhall abate.ij. Ceſſ. ij And Paul ſayth / that all they might be damned which beleved not the trueth / But had pleaſure in vnrighteweſnes.ij. Petre ii And Petre in the .ij. of his ſeconde piſtle doth reprove with moſt ſharpe wordes the returninge agayn of them to theyr vomet which ſhall be in the laſt tymes. And almoſt he only of all the other dothe expounde and declare what iniquite it is that ſhall abounde / and with which men ſhall be darkenyd ſayng. There were falſe prophetes amonge the people even as there ſhalbe falſe teachers amonge you which prevely ſhall bringe in damnable ſectes / even deniynge the lorde that hath bought them / and bringe on their wne heddes ſwyfte damnatiō / and many ſhall folowe their damnable wayes / by which the waye of trueth ſhalbe evill ſpoken of / and thorow coveteouſnes ſhall they with fained wordes make Merchandyſe of you. Truely here Petre towchith the maſter ſhuppes / Biſſhoprekes and (as they call it) the adminiſtratyon and offices of the chirche / and ſheweth that this miſcheff ſhall come by their miniſteringe which ſitte in the ſtede of God / and ought to ruel the people in his word. Therfore we have the prī ces and heddes of the chirch the authores of theſe evylles .

Trewly this is the plage of God to ſend operacyons of erroure / and falſe prophetes for it is the ſcourge of mercy to ſend peſtilē ce / batell / hunger / and ſoch other bodely evilles. But to take away the word of helth / and to ſende the venō of erroure / that is the moſt extreme and laſt token of the wrath of god.Danie. viii Daniel might ſeme to have ſpokē of ye Turke in whoſe impery / vice & iniquite have darkenyd ye people / ii. Pet. ij. except yt Peter had tawght vs to vnderſtonde it of ye rule and lordſhuppe which is exerciſed in the people of god / & of thē which ſitte in the ſtede of doctores & biſſhopes.Dani. ix As alſo Daniel doth ſhe we afterwarde yt he ſpeakyth of ſoch / as in the old people were the falſe Prophetes. Theſe thinges do nothinge parteyne vnto ye Turke which deſpiſinge baptime and the goſpell is nother the people of god / nother yet cownted amonge thē / as they are which have Buſſhopes ruelinge amonge them / let this then be oure firſt ſuppoſition / that this kinge ſhall be as greatt / as other the kinge of the Perſes / or of the Grecyans / or of the Romayns. And that the ſhall regne in teachinge men in the people of Chriſt contrary to the lighteninge of the goſpell.

For oure enteringe in to this viſion let vs cōſidere the wordes of Petre. And who ſeith not that theſe iniquites in every poynt do agre with the ſhepardes of the chirch of Rome?ij. Pet. ij. To whom ſhuld Peter ſpeake but to his awne Romayns / of whō his bokes were receaved / and where his authorite was of moſt value? Did not Moſes and the Prophetes ſpeake vn to their awne people? As Saint Paule ſayth in the third to the Romaynes / Roma. iij. we knowe that what ſo ever the lawe ſayth / he ſayth it to them which are vnder the lawe. And he ſayth there ſhalbe amonge you / whom meanith he but thē which heare him and know him. Therfore theſe wordes touche vs / which are vnder the Babilon and captiuite of Rome / and in vs it muſte be fulfillid that Daniel / Chriſt / Petre / Paule / Iudas / & Ioan in the Apocalipſes did propheſye.

Have we not now many yeares ſuffered falſe teachers / which ſuppreſſinge the goſpell have thaught vs their awne traditions and learninges? All Biſſhopes / Shepardes and Devines / are here noted which all are runne in to one madnes / to exalt the Decrees of the Pope and to teach them vn to men / with what a full and notable ſignification doth he ſpeake theſe wordes / which prevely ſhall bringe in damnable ſectes / ij. Petri. i ye Greke word hath a greate miſterie / for it ſignifiyth that vnder the doctrine of godlines (which they ſhall faine) they ſhall beinge in vngodlines / mingelinge by their ſecret deceites their awne traditions with the goſpell / for they ſhall not denie the goſpell but they ſhall ſo wreſt it by their inventiōs gloſſes and additions / and bringe vp ſoch ſtatutes / and conſtitutions / by a litle and a litle that it be not perceaved / that they ſhall clenelede the people out of the hygh waye of faith / in to ſectes of workes with the which they ſhall deſtroy and corrupte the goſpell / that at the length it ſhalbe clene vn profitable to teache the faith. So in tyme paſt the falſe Prophetes did not denie the name of the lorde / but rather did come in his name / whom Chriſt paintith in ye. xxiiij of Mathew on this maner.Dat. xxiiii. There ſhall ryſe falſe Prophetes and falſe Chriſtes / and ſhall deceave many. Many ſhall come in my name ſainge. I am Chriſt. And agayn / if they ſay behold here is Chriſt or there beleve them not. What ſignifiyth here & there but ſectes of perdition? What is this perdition / 〈◊〉 the deſtruction of the faithe ād the goſpell?Ephe. iiij. So alſo Paule in the .iiij. to ye Epheſians dothe call theſe ſectes and doctryne of workes where by they laye a wayte for vs to deceave vs / as it were a deceitfull cominge to deceave / becauſe that the wickede which go aboute to deceave come vn to the people with crafty and ſotle ſermones / by the worde of god other wreſted into their porpoſſe / or els darkenyd by their awne doctrines and ſclawnders which are ſette in the way / ſoch as the woman in the .ix. of the Proverbes doth figure ſitting in the hige place of the citie.Proverbe. ix.

And Paule in the laſt to the Romayns ſaith.Roma. xvj Marke them which cawſe diviſion & geve occaſions of evill covnterfettinge the doctrine which ye have learned: what are theſe diviſions but thoſe which Petre callith ſectes.ij. Petri. ij Dat. xxiiii. And Chriſt him ſilf / behold here is Chriſt / Roma. xvj ij. Petri. i Math. xxiiiij. Roma xvj ii. Pet. ij. behold there is Chriſt? What meanith this / evill occaſions / but that which Petre callith perdition / & that Chriſt hī ſilf callith deceavinge & ſeductiō? what ſignifieth this coūterſettinge of doctrine but that which Peter callith ye prevely bringīge in of ſectes. And Chriſt callith it ye comīge in his name? Marke the proper & ſure wordes of this prophecye cōcerninge ye abominatiō of theſe falſe ſpeakers / he ſai h yt they take not awaye ye doctrine of Chriſte / Roma. xvj nother denie ye learninge of the goſpell (if thou yt ſider the outward face) but that they ſet to it evill occaſions and diſſentions with the wich in proceſſe they everrunne ād diſtroy the hole waye and goſpell of the lord reſerving it only by name & title. So not we ſe all theſe thinges fulfillid? ſith yt the chirch of Rome doth abound thorow all ye world with ſo many ſectes of workes & relig ōs which deſever amō ge thē ſilf with extreme f erye & madnes by the which is expelled and put oute the right way which bringith men to faith and charite? What faine they in theſe ſectes but high & pure godlines? Do not we alſo prayſe theſe wayes and avance thē vnto heven? Are we not here taught to ſticke and put oure confidence in oure awne merites / & not in the pure faith of Chriſt? yee in ſo moch ye we have begon to ſelloure meretes to other? Is not the faith and goſpell tranſgreſſid and in maner deſtroied? Therfore theſe ought not to be vnderſidō of heretikes but of Buſſhoppes / Shepardes and religiouſe wyth their infinite variete ād diverſnes of ſectes and workes / which deceave & deſtroye them ſilf and the people / with a falſe ād clokyd hope / teachinge nothīge leſſe then faithe all ſtycking to their awne workes. And they (blind them ſilf) are the leaders of blind mē What meanith this yt he doth not ſay they ſhall deme the lord / but the lord which hath bought 〈◊〉 . With out doute he propheſieth that Chriſt ſhall be denied of them as touchinge iuſtification / not becauſe they ſhall plainly denie him (for then they ſhuld not be falſe doctores / nether prevely bringe in ſectes of perdition / counterfettinge the doctrine of trueth) But (reſervinge the titles & names) will go a boute to be ſaved by theire awne ſectes / and not by the faith in Chriſt Ieſu / for Chriſt bought vs with his awne bloude / that by the faith in him we might be iuſtified. But the infinite diverſite of religions / workes / and ſectes / goo aboute to perſuade vs / that we muſt ſatiſfie God with oure actes / and deſerve the kingdome of heven. All theſe ſectes the Pope makyth full of cloked hypocriſie / and verie noiſome by his confirmation / while he doth ſtabliſh them as holy orders / and holſom rueles to live after / ād makith men to put confidence in them. And again that holye father of his beſt beloued childer full bleſſidly is ſtrengthed and ſtabliſſhed in his tyrānie.Proverbe. And (as Mules do) in courſe one clawyth the other So though they confeſſe in wordes the lorde to be Chriſt yet they deme him in dedes. Of whom they make vnto vs a nother Moſes for he bought vs not with ſhedīge his bloud / that onlie he might teach vs to live well But to thentent that he might live and raigne with in vs / and that he might be oure lorde workinge in vs all oure workes / and this is done by only faithe in him. But they which now teach vs the goſpell make Chriſt oure maſter / as a ſervante which ſhuld tarie with our and teach vs good / and not rule with in vs and worke oure good dedes.

But it is well that they ſhall bringe apō thē ſelves ſwifte perdition / ii. Pet. ij. math. xxiiij. for thoſe dayes ſhall be ſhortenid / or els no fleſſh ſhuld be ſaved / which ſhortly we truſt ſhall be parformed. Many ſhall folow their pernicyouſe doctrine. And fewe ſhall be ſaved from their perditions / wherfore Chriſt in the .xxiiij of Mathew doth councell that they flie to the montaynes / and returne not againe in to their howſes.j. Iuno. i. And Paule calleth them parelous tymes for this clokid hypocriſye and famed holineſſe. But they obiect / the ſtatutes and ordinances are good / holye mē did make them / as Auguſtine / Benedicte / Barnarde / Franciſce / Dominice / ād ſoch other To this I anſwer. That is evē it that chriſt and the apoſtles meane / that theſe workes ſhuld be lyke to thoſe thīges which are taught in the goſpell / for that they call counterfettinge of the doctrine / and prevelye banginge in. By cauſe they take only of the fathers exāples of workes / and leve the faith And ſo they rūne hedlīge with owt any iudgement into all thoſe thinges which the fathers (ſumtyme erringe) have made and ordened (and no mervell for it is propheſed that if it be poſſible ye very choſē ſhalbe brought in to erroure) and folowe even the vtter cloke and face of this errour / Math. xxiiij. for a good waye / and ſo are conveied away from the goſpell and fayth by a ſotle and inſenſible deccite. And chefly when the authorite of the Pope hath approved and alowed thoſe wayes and hath cōfirmed and ſtabliſſhed that mē ſhuld put confidēce in them / yee and makith them neceſſary bondes / which the fathers did nother make nor kepe but with ye libertye of the ſprete / binding no man pepetually to them / for if they did / with owt / doute they erred according to mannes fragilite.

ij. •• th i ij.By whome the waye of trueth ſhalbe blaſphemed / which is the way of trueth? Is it not that which is cōtrary to the outward face / cloke / and hypocriſye of workes? Trewly the apoſtles did never inſtitute and ordē any ſecte of religion / But tawght to every man the only comen waye of Chriſten faith The waye therfore of trveth is to beleve in Chriſt. Who are blaſphemars? truely they which denie ye lord. And do not they which thorow the authorite of the Pope crake on their leving. Boſt their ſectes / and prayſe theyr orders / as holy / right / and holſome / take awaye the prayſe and glorye of ye waye of trueth / ād applye the ſame vnto their orders? hath not his blaſphemye ſo prevayled that the only clargye / ād chefly the religiouſe be counted for the chriſten? and the other are called openly ſeculare and wordly / and are counted for comen Iackes as they were clene out of ye way of helth. And he that enterith religion / is craked / and belevid to go clene out of the world / fynally it is perſuaded comenly / that who ſo ever wil be ſaved ought to enteare religiō Is not this a playne blaſpheminge of the way of truthe?Math. xxiiij. Is not this to teach that Chriſt is here and there? Is not here the way of faith deſpiſed & left and in his ſtede taken / the ſecte and ſuperſtition of workes? Is not this the waye that teacheth vs to forſake the faith in Chriſt ād to cleve and put confidēce in oure awne workes? Do not ſoch hypocrites ſo ſhine and here rule in the world / that the ſimple chriſten in the faith are counted (in compariſon to them) but durte and filthe of the ſtrete?

But let vs go a litle farther / yf any man wold riſe and preſume to reprehend theſe wayes choſen of men / or as the apoſtle callith them in the .ij. to the Colloſſyans / choſen holines / Col. ij. and wold teach that they were the pernicious wayes of ſclawnder / confirmed of the Pope and avaunſed of them / to deſtroy the faith / to evacuate and ſette at nought the goſpell / to ſeducie and deceave the ſoules of the chriſten. And that the chriſten faith is only the waye of health / what thinke you they wold do to him? Shuld he not be called ſexhondenth times hercrike / a thouſande tymes Antichriſt / Satan / Sevill / ſchiſmatike / and ſoch other? yees truly / there were no name of hate / punyſhmentes and blaſphemy / ynough for this miſchevouſe ennimye of the chirch / this foliſſh hardye deſpiſare of the fathers / this peſtilent deceaver of the people. And yet this is no nother but that Petre doth ſay / by whom the waye of trueth ſhalbe blaſphemed. •• . Petri. ij Wherfore?Pſalm. ix For the way of their vanite is cō mended / as the .ix. Pſalme doth ſaye. Bycauſe the weked is prayſed in the deſieres of his ſoull / and the vniuſt reioyſinge in him ſilf hath blaſphemed the lord. How effectuouſly doth this chirch of the Pope ful fill this propheſye now adays / which alſo accompliſſhith all thinges that were writē in the prophetes / of ſotle falſe / and lieinge prophetes / maſters / ſhepardes / iuſtitiares / which have infinite other names. And theſe ſhuld have the cheffe ruell and imperye towardes the ende of the worlde.

ii. Petri. iiAnd thorow covetouſnes ſhall they with fained wordes make marchandiſe of you. This is ſo evidently done / by bullys / Pardones / Decrees / Preſtes / and ſoch other / that this place neadith no gloſſe / what is now a dayes the office and adminiſtration of the hole clergye / But covetouſnes? And yt with diſſimulation. Not only pretendinge a cloke of godlines / but alſo defiling by abvſion the holy and pure wordes of God / for they do all abvſe theſe wordes / God / Chriſt the Sprete / ye Chirch / Righteouſnes / good workes and Merites. For they do not applye thē to fayth / but to their awne actyōs / ſo yt ye people vnd er ſtōdith thē fare otherwyſe the ye ſcripture meanith. It is fained what ſo ever they preach / for they preache not faith / if they did preach faith / their ſectes ſhuld ſone decay and vaniſſh awaye. In the meane ceaſone they have deceaved the people / and brought them clene out of their mindes by their clokyd illuſions / and deſpoile them of all their goodes and poſſeſſions. And live them ſilf with full ſtuffed belies / idle / riche / mighty / full of honour / and verye gloriouſe. And yet the holy name of god muſt ſerve theſe monſtres / for they muſt be called holy & religious But let vs returne to Daniel / where we ſhall here moare of this abhominable kingdome / for this ſhall be ſufficiēt for a prohemye. And truely he doth declare vs a mervelous and monſtruous kingdome / which vtterly can be applied to none of the kingdomes that ever have bene in the world / nor ſhalbe. Bycawſe that he prevailith with ſoch armure and ſtrength / as hath not be hard of / goinge a boute new thī ges. And trewly all that he doth are new ād mervelouſe.

There ſhall ſtond a kinge mighty in faces.

¶Herome did trāſlate it / vnſhamefacyd but the hebrew doth ſay mightye in faces. A kinge ſhall ſtond / he meanyth not one parſon but a hole kingdome / nother vnderſtondith he a ſhorte ceaſon of that kingdome / But a great and longe ſucceſſion of kinges / for Chriſt ſaith / Math. xxiiij when ye ſhall ſe abomination ſtonding in the holye place / that is to ſay / fixed / ſtabliſſhed / and ſtrēgthyde by many adherentes. And Paule makith the ſonne of perditiō not to goo / but to ſytte in the temple of god.

Here is a mervelous power of this mō ſtruous kinge / which is mighty not with hornes / nother nayles / nother ſwerd / nor armure. But with faces / fare vnlike all other kīges. Nother ſayth he mighty with one face / but with many faces Wherfore this prophecye can not be applied to the Turke nother to any kingdome which is goten with ſtrengthe and armure / for ſoch are figured by tethe / hornes and nailes. Nother is it ye kingdome of Chriſt / which (clene with outen outward face) cōſiſtith in ye ſprete. And fig the with a ſpirituall home / which is ye word of god. So that this kingdome ſhall nether beſpirituall nother ſeculare / nother goten by any ſoch providēce. Wherwith thē? rewly with faces / yt is to ſay by outward clokinge / apperance / and pōpe / & to vſe fewe wordes with ſuperſtitiōs / cuſtomes & ceremonies which are ſhewed ovtwardly. In clothinge meates / perſones / houſes / behaveours / and ſoch life. Amōge all theſe faces & apparences / ſuperſtitiō & hpocriſye (which is a cloke of godlines & a face of religiō) is moſt mighty & acceptable / & therfore it is moſt noyſome / for ye wordly faces and buetes / whether they be of maides / yonge mē / riches / frēdes / playes / or what ſo ever they are / do not ſo drawe / take / & hold mē. But theſe their ceremones / by cauſe they coūterfet godly thīges & pretēd ovtward tokins / of thinges everlaſtinge / they take & deceave thē yt are moſt wyſe / holy & mighty / yee & ſomtime the verye choſen children of god. There fore it is verye plaine & evidēt yt this kinge ſhal be Antichriſt / yt is to ſay an adverſarye to chriſt / & his kīgdome / for Chriſt is a kīge mighty in trueth / an extreme adverſarye to faces & clokes / as we ſe in ye goſpell. And this kinge is mighty in faces / an extreme adverſary of ye trueth / therfore it is not with owt a greate cawſe yt the apoſtles Petre & Paule / do ſo oftē remēbre vs of this worde / trueth / & feare vs frō ye faces for ſo Paule did propheſye in ye ſecōde piſtleji. Timeth. iii to Timothe expounding this place. i. Timoth. iij Men ſhall be lovers of their awne ſelves / it folowith havīge a ſimilitude of good livīge / but have denied ye power there of.The firſte face. Now let vs cō ſider the kingdome of the Pope / and firſt ye face of the perſones / tel me yf thou cā what impery ever had ſoch and ſo many clene decte ād appareld felowes / firſt loke on the Pope him ſilf ſo proude and glorious with his iii. crownes / with his mervelouſe pompe & apparell / and noyſe of his howſolde / then ye Cardinalles with their pompe and riches / which are not fare be hind ye other / for this moſt wretched kinde of mē makith him ſilf equalle with kinges. After them conſider / the Patriarchas / Primates. Archbuſſhopes / ſuffragames / Provoſtes / Deanes / Canones / Vicares / Officialles / Scribes. And who is able to numbre that ſower ſortes ād orderes of the religious. And theſe are they in whom men boſte that the ſtate ād health of the chirch dothe conſiſte / here behold the moſt holye decrees of oure holy father ye Pope and wherof they entreate / do they not all entreat of this to ſtabliſſh their awne profite and kingdome? They ſay them ſelf that they are ſo neceſſary that with out them the chirche cā not be rueled Nevertheleſſe Chriſt and his apoſtles did rule it with the trueth and that falwell. Nother ſe I any profytte yt cometh by thē other to ye chirch or to ye word of god but rather moch hurte Vnd er ſtond you now what is this kinge mightye with faces? Thē vnd er ſtond you alſo. What is the abominatiō ſtōdinge in ye holye place / Danie. viij Math. xxiiiij. yf ſo be you cōpare together their clokinge & hypocriſye with the trueth and godlines of the apoſtles

And the Hebrew word that ſignifiyth myghty / doth properly meane a naturall ſtrengthe / and not a violent and outwarde power by the which we defend our awne goodes or perſequute other. But even as we ſpeake of the ſtrengthe ād power of herbes ſignifiyng his naturall might in operation. Even likewyſe the naturall power of this kinge is nothinge els but a cloke / a face and a vicſar / which is multiplied and encreaſed by infinite meanes / of the which thinge Iudas ye apoſtle did propheſye on this maner They have men in greate reverence be cauſe of avantage. And Iames in the .ij.Iude. j. have not the faith of oure lord Ieſus Chriſt in reſpecte of perſons. And againe Iudas / Iacob. ij there are certayne craftely crepte in of which it was writen a fore tyme vnto ſoch iudgemēt / Iude. i they are vngodlye and turne ye grace of oure lorde god vnto wantannes / and denie god the onlye lord. And oure lord Ieſus Chriſt. Nether here will I improve & forſake ſaint Hierōs trāſlatiō which calleth him vnſhamefaced / for there he plainly declarith ye preſumption of theſe hypocrites / for ſcant any man can beleve / howe ſure / bold / and preſumptious this face and cloke of godlineſſe doth make them / for they cownt them ſelf / above all men moſt worthy heven and (as the prophete ſayth) they ſet their neſte amonge the ſterres / Pſal. lxxiij. finally they are come to ſoch vnſhamefacednes that they have cōpaſſion of the other multitude / and (devoueringe their poſſeſſions and howſſes) communicate and ſell vn to them their merites. And ſome (as the Phariſe did to the Publicane) do crake on them ſilf revilinge the poore people.Luce xviij. In this ſence ſemede he to ſpeake which tranſlated the .xxj.Prouer. xxj of the proverbes on this maner. A weked man doth boldly and with oute ſhame ſtabliſſh his countenance / which in the Hebrew is thus. A weked man is mighty in his face / and a righteous man doth directe and order his way. As thowgh he ſhuld ſay the weked man is ſure and pu teth all his confidence in his outward face of godlines. But the rightuous man doth ever procede and go forward to that yt is be for him / as th ppoſtle teacheth.Philip. iij. And his ſecurite is well deſcribed in the x.Pſal. x. Pſalme where as it is ſaide. The weeked man ſayd in his herte I ſhall not be moved frō one generatiō in to an other. I ſhalbe with oute evill. And againe. Thy iudgmē tes are takē away from his face / ſoch a ſaing hath Eſaias in the .xxviij.Eſaie xxviij and ſpeakith it on the wecked that were in his tyme which had made a bargane and a greament with death and hell.

Let vs now conſider certayne other faces which ſtabliſſh the power of this kingdome.The ſeconde face. Here preſent them ſilf. Thenches of the chirch / the patrimony of Chriſt and ſpirituall goodes / for the power of this kingdome doth make temporall goodes ſpirituall / wordly goodes the treſures of the chirch. And bodely goodes hevenly / with theſe is their chirch endewed / garniſſhed and glorified / in ſo moch that the greatiſt parte of their clokes and faces conſiſte in theſe / ſhew me what emperoure ever had ſoch aboundance of richeſe. Every man knowith that more then half the richeſſe of the world are poſſeſſed of the ſpiritualte / ſo many cytes / caſtelles / dukedomes / kingdoms & countres are incorporate to this kinge. The imperye of Rome did only take a tribute / & cuſtome of his ſubiectes. But this king chalengith ye hole goodes & ſubſtans of thē which are ſubdewed vnder his mageſtye to be his private / & at his pleaſure / which of the cō ſoulles that ever raigned in Rome may be cōpared / to one of theſe Cardinalles / or archbuſſhopes? Trewly there is no impery that hath ſo many punces / ſo many lordes / ſoch aboundāce of riches / ſoch ſuperfluite & ſoch glorye / how be it they not ſatiſfied not cōtēt with all this (which is as we have ſayd the half of the chriſtente) preſume to claime the ſeculare riches / goinge aboute to deſpoyle them of their rucles / powers and offices / at their pleaſure / and ſubdew to them ſelfe Countres / provinces / Cytes / Caſtelles ād townes / by their awne authorite / finally to rule in every place where it pleſith thē / and if any men reſiſt them / they wroppe them to gether in batelles and other trobles. Other with their awne ſodyars / or els they ſturre prīces and officers to diſtord againſt them / & will never leve them / vntyll they have had their pleſures.

Nother yet is this kingdome of faces cō tent that he hath obteyned all the riches of the hole world to be his awne but bether he hath proceded that he hath brought to paſſe to claime all thinges iuſtly / how oftē & many tymes as he liſte / for the Pope ſucketh ye ſwete from the Buſſhopes. And the Buſſhopes ſerche the Curattes purſes / pretendī ge infinite titles to robbe them / as inſtitution and induction / the firſt fruetes / ſinage / and proxſy with ſoch other. This can not they pay excepte they diſpoyle the people / & by cauſe their thefte ſhall not be openly knowen / they cloke it vnder godes lawe. And ſay they muſt pay open tithes and prevey tithes / and ſell them the ſacramentes. And by cawſe their falſhod ſhuld not come to light / they kepe them from lokinge on the ſcripture. So the Curattes ād the religious do ſwalow vpe the people that they mayfill the Buſſhopes and their ſelves. And this crafty thefte doth the Pope excerciſe by the which he hath ſtolen half the goodes that are in the chirche / the other parte hath he raviſſhed with Pardons / Bulles / Confeſſionalles / Privileges / Diſpenſations / & who is able to numbre ye titles that he hath craftelye invented to delude and blind the people / that he might the more frely / diſpoylle them. And all theſe thinges do theſe faces worke yee and be encreaſed continuallye / yt they may ſo worke from day to day. Theſe are the holy / meake / and faythfull offices of Curattes and heedes of the chirch / with the which they ſhine as the lightes of the world be is holden a curſed which ſaith not that theſe are good and well done / and ſufferethe them not to engroſſe all thinges for to encreaſe / garniſſhe / and ſtrength their holy chirch / trewly theſe paſſe the ſuperfluites of the Perſes, The ryches of ye Romayns are nothinge / if thou conſider theſe golden ſees and floudes of ſilver. And I pray the what profite cometh on thē? Wherfore ſerve they? Are they diſtribueted amonge the poore and nedye? Nay treuly / but rather in to the vices of zodom and Gomorrha / and ſoch other abominable offenſes / how be it why bringe I in ſoch light examples? for the thinge itſelf paſſithe all beleve / all ſenſe / and all wordes.

And yet to ſtabliſſh & ſtrength this kingdome of faces theſe helpe moch. Inſomoch that it is a lighter offence to kille / to do advoutry / and to ſtelle / tut what for theſe trifulles? I ſay it is lighter to blaſpheme the name of god / to be periured / to have denied ye faithe / all though theſe are coūted but games to thē) then (thorow the entiſemēt of yt devill) to have hurte a clerke / or to have diminiſſhed his goodes to ye value of one / halfpeny / ſo holye are their abominable theftes it is opēly ſpokē with a terrible an ferfull noyſe that many have ſodaynly periſſhed and chefly princes / & that no mā eſcapith with out ſclawnder / which hath other touched any of their poſſeſſions / or els hath not honoured them accordingly. They vnderſtond not that theſe are workes of erroure in the ſignes and falſe myracles of ſatā / ſith that therfore evill chawnſeth to them that touche theſe / not that they are holy / but rather by cauſe they are ſo curſed & venemouſe which are goten by ſoch myſchevous craftes & horrible theftes / that it is very noyſome / yee deathe to a goodmā to touche thē / all tough they be proſperouſe and greate ſolas / to thē that ſtele them / to them which conſente to the thefte / to them which ſupport this robbers / and to them that are partakers of this pillage / for they fare well / and live voluptuouſly. They are full gloricus. And after their death / they are bueryed with all ſolemnite and pompe / with graven ſignes and images / founding perpetuall memorials to obteyne heven with all which they hade no leyſure to geate will they were a live / for the in greate beſines in theſe their holy maters / ād ſo in the meane ceaſon againſt theire will are compelled to go to hell.

After theſe glories and honours of ye chirche / The thirde face. that is to ſay the faces which are prepared full religiouſly for the prayſe of god there folowith an other face which is of houſes / palaces / ād ſoch bildinge / for as the face of riches doth garniſſhe the faces of the perſones / with oute which ye perſons ſhuld ſeme but vile. Even ſo the face of bildinge doth ſetfurthe the riches / for the riches are cownted of no reputation / except accordinge to them their places befaire / clene / and glorious. Tell me here alſo yf yow can What nacion is ſo proude ſo glorious / ſo hyghe minded / & ſo prodigall in bildinge / or who hath ſo many habitations / as this kingdome of faces? Is not the moſt fruerfull grounde theirs? Are not the beſt places / the ſtrongeſt holdes / and moſt pleaſante dwellinge houſes in their hādes? What delicates or daintes / what ſhininge and clenlines in all the world may be compared to theirs? They bild / as thowgh they went aboute to prepare a perpetuall paradiſe for them ſelves in this world. Cōſider the palaces of the moſt reuerend Cardinalles which they poſſeſſe for the glorie of god / ād honour of the chirche. And thow ſhalt be a ſhamed to compare the palaces of kinges vn to them. And it is no mervell for they be the ſucceſſours of the Apoſtles and the true chirch of god / & therfore they muſt be equall withe kinges / yee their ſuperiors for the Apoſtles were fiſchers But let vs paſſe theſe thinges / and touch other that are not ſo holy / for theſe thre / apparellinge / riches / and palaces / are counted moſt holy thinges / for what a mvltitude of lawes be there concerninge dignites / prefermētes / prebendes / iugmētes / courtes / privileges and ſoch other / which aſwell agre with the chirch / as Chriſt doth with belial.ij. Corin. vi

The fourth face.The fourth of theſe faces / is their veſture clothing and garmētes. By the which this weked abomination doth chefly of all defēd him ſilfe / for who is he / that this redde cape this .ij. horned myter / and purpull hatte / do not make proude / holy / ād worſhupfull? how ſay yow to their mules trapped ī gold / theyr gownes ſett and adorned with gēmes / and all precious thīges? And their variete in all pointes with which they have ſeperate thē ſelf from the ſeculare and comen clothing of the chriſtē as from a prophane and vnclene thinge? And it is the greateſte offence that can be to touch their ſhaven hedde / & their handes which are cōſecrated with that bliſſed oyle / of their awne halowīge / happye is he that is found worthy to be admitted to kiſe them. And as for the habites of the religiouſe thowgh they do ſtabliſſh this face greatly / yet they them ſelf do in a maner abhorre them. Here maiſt thow ſe / if one offende in theſe habittes and veſturs what great ſinnes ſpring of it / what ſcrupuloſyte of cō ſcience / and what caſes reſerved. What fornication thinkiſt thow may be compared to this tranſgreſſion / if one of their ſhavelinges go not to the barbar / in a hole month? what murther / if he miniſter at ye altar / with oute a ſtole / with owt a phannen / or wāt any pece of the garment depueted to his office? O this is a worthy religion / and a mete honour / to ſoch ſanctes. Here lawes / ſtatutes maners and cuſtoms / diſpenſations / irregularites / and ſoch other abominatiōs (which wold cawſe a man to caſt his gorge in remembring them) have their full ruell and impery / here in / conſiſteth the godlines of the chriſten. Theſe be the holy and pure chirch of god. Amonge them the ſprite continueth we muſt beleve that theſe can not erre / & for no nother cawſe but that they are ſhavē / ād ſo clothed / and caried aboute on mules and charettes / all thowgh thy be never ſo weked never ſo ignorant in ſcripture / yee thowgh they lacke their comen ſenſes / and be moare rude thē aſſes of archadie. This face dothe ſo bolden them that they dare preſume to do all thinges.

¶Ye ſe how the ſucceſſors of thappoſtles / and the vicars of god in the erth / take their croſſe vpon them / and folowe Chriſt.

The .v. faceThe fifte. This is a goodly craft to leſe and conſume mony / in bilding / ſettinge vp garniſhing / and making riche Monaſteryes / Chapelles / Tēples / Altares & ſoch other workes / for here the moſt holy lawes of ye Pope / Bulles / ād ſeales (not one way) graunt heven to them that put to theire helpinge handes / and to the foundars / here are ye taught to truſt in youre workes. Here are in numerable treſures gadered to gether for ye houſe of god / here the greater / the more gorgeous / the richer / and better garniſſhed houſes they bild / the more chriſte they are. And they do better (as they ſaye) which geve their almes to that / thē they which diſtribute it to the poore and nedy. Nother bild they that it may be a mete place to here ye word of god. But that they may be ſene of god and men. They bild a houſe for god which ſith that ons he did denye by ſanct Stephā in the .vij. of the Actes / Actes. vij. 〈◊〉 e. i i and longe before him by Natan and David to dwell in temples made with mannes hand / yet now (like an outlawe) he beggeth of vs houſes for him ſilf and his ſanctes. And oure moſt holy father the Pope with his Buſſhoppes doth not only confirme the vayne and foliſh mindes of the people with his halowinges / bliſſinges / fredoms and protections.j. Timot. iiij. But alſo purſueth / and condemned / with curſes ād imprecations with threatninges / and great ſentences them that violate / deſpiſe / and abvſe theſe phātaſyes / as it well decūmeth the godlines of theſe faces. Thus he moveth & entiſeth men to it. Out of this ſpringeth not a ſmall part of his moſt holy lawe which vexeth the world with foliſh and ſcrupulous cōſciēces marked with an hort yerō In the meane ceaſon what is done concerninge the word of god and ye faith? Let god take hede to that in his kingdome of trueth As for this kinge muſt ſe his kingdome of faces well ordered / and ſee it a loft with all ye craftes and ſtrēgth he may. Tell me what is worſhuppīge of wodde & ſtones if this be not it? truely god cōmaūded not theſe ſuperſtitious ceremonyes / but rather theſe thīges that he commavnded by theſe are tranſgreſſed and deſtroyed.The .vj. face The ſext is not one face but a hole foreſte of faces / touchinge all ye holy workes that are done in the temples for lukere / and avātage. Here are matēs / prime / and houres / rored out and mumbeled vppe with greate labour / ſo that they are never prayed. How be it they are encreaſed dayly with other houres of the bleſſed virgin ād of the holy croſſe / & with the noyſe of thoſe verſes which god in ye prophete ſaid he wold not heare.Amos. v There is no ende / & who cā reherſe with how many lawes (that is to ſay authors of ſinne) & ſcrupuloſite of cōſciēce this one worke vexeth & is vexed? There are added voices & ſonges of infinite kind & variete. For ye organes & all īſtrumētes of muſike ſerve for this face. I will nat ſpeke of chaleſes images / ād veſſels that they vſe of gold ſilver wodde / then / vailes / copes and veſtimentes and ſoch other ornamētes with out meſure and numbre. Lightes / lampes / and ſoch like.The ſacramē tes are encreaſed. And to be ſhorte here have they encreaſed the ſacramentes / Confirmation / Orders / Matrimonye / ād Anelinge / good lord / what a whorlepole have they made to devoure mony / & mēnes ſoules / who can bere in memorye the lawes which are made that theſe thinges may be exequuted religiouſly? And theſe thinges thinke they ſo expediente and nedefull to the Chriſten / that they will ſoner forgeve advoutrye then one of the offences which is committed againſt the leſte of their holy lawes & faces. Yf oure moſt holy father hade left theſe and all ye other faces fre & accordīge to ye goſpell had lefte vs all equal / we ſhuld have had none of theſe īnumerable ſinnes / for where is o lawe there is no trāſgreſſion But now he (abvſinge oure ſcrupulous conſciēces) hath ordened and made infinite lawes / and thorow them infinite ſinnes and condemnations / and this is the cawſe that Paule calleth him the man of ſinne / ij. Teſſ. ij. and ſonne of perdition / that is to ſay a wilfull maker of lawes / and moſt vngodly in thinges that were made fre by Chriſt to all faithfull. Here ſhall I be condemned of the ſodiars and company of this holy father and ſhall be called a fautor of Waldē and Wiglefe / how be it Daniel conforteth me which ſaith in the .xj. againſt Antichriſt on this maner / Dani. xi he ſhall worſhippe in his bildinge the God of Maozim / and the god whom his fathers did not know ſhall he honour with gold ſilver / precyous ſtones and other glorious riches. And he ſhall labour to ſtabliſh Maozim with the ſtrāge god whom he knowith not / and he ſhal encreaſe glory / ād geve thē power on many thinges / and ſhall divied the erth frely. It is ſufficient for me to know that all theſe thinges are fre and not neceſſary for my health / & therfore that they are nother neceſſary preceptes nother yet profitable / but only ſo fained by moſt cruell wekednes and tyrānie of Antichriſt to thētent that ſinnes and cōdēnations might be multiplied / they are but faces & not ye very body:

The ſeventhe face may be called the hole abvſe of the maſſe wyth his ſolēnites / The .vii. face The abvſe of the maſſe. with vigilles / with year mindes / foundatiōs / bu rialles / and the hole beſines that is done for the deade / for what is in it but a face ād cloke of godlīeſſe which deceaveth ye people ād ſwaloweth vp theyr mony? we have now adays no maſſe for thentent to be partakers of the altare and to heare the goſpell / & yet this is the cheffe cauſe of the maſſe / but we vſe thē as good workes rather for them that are departede then for the qwicke / reſerved that qwicke preſtes gett them a ſubſtāciall levinge by this office / finally we vſe it as thowgh it pertayned no thinge to communion. They kepe the ſacrament / after maſſe to miniſtre to the ſeake / and bere it a boute in mynion pixes as thowgh it were a thinge to wonder at. All theſe are the invētiōs of mā and were never commaūded of god / nother are they neceſſary / but rather weked ād forbed / chefly thoſe that pertayne to the maſſe But this moſt holy fontayne of ſinne / and perdition cauſeth them to be neceſſary. In ſo moch that he ſhalbe counted an heretike that will once qwinche againſt it.

The viij. face FaſtesThe .viij. face / is the choyſe of meate and faſtinge which are indifferent for ech day. But now a dayes men faſt on ye maner not that ye fleſch ſhuld be mortified / but bicawſe it is a good worke to have faſted this day / & to have abſtayned frō meate this day / & that day / ſo that they may deſerve heven what thinge is this but a weked face?Thimoth. iii. of whom Paul propheſied in the .iiij. of the firſt piſtell to Timoth. cōmaunding to abſtayne frō meates / which god hath created.Gala. iiij And in the .iiij to the Galathyās / ye obſerve ye dayes / and mōthes / & times / & yeares. I feare of you leſt I have beſtowed on you laboure in vayne

The .ix.The. ix face face I coūte this miſchevous multiplication & encreaſinge of theſe weked holy dayes / Holy dayes for now a dayes oure moſt holy father teachith men thorow idelnes to ſerve god / yt is to ſay as he expoūdeth it him ſelf By intermiſſion and ceaſing frō all bodly workes. And yet all dayes of god are ordened fre both to laboure and ceaſe frō labour indifferently. Amonge theſe / feſtes / ſome are principale / ſome duble and ſo forthe / as ye feſt of corpus Chriſti / of ye Viſitatiō / & Cō ceptiō / of oure lady & of ye apoſtles / & ſoch other / yf any preſume to breke theſe / or els kepe thē with a grutchīge harte (thowgh they be in deade but foliſh / vnprofitable / & vaine preceptes) they wyll geve ſentes & affirme boldly / yt they ſinne grevouſly / & brīge their ſoules in to vtter deſtruction.

The tenth is the excellent (The .x. face lowinge o chaſt esal thowgh it be fained) kepinge of virginite & chaſtite of ye religions / which trewly ſemeth in ye face a godly & hevēly thinge. But it is a develiſh of ye which it is ſpoken in ye .iiij. of the firſte piſtell to Timothe. forbiddinge to maryeij. Timot. iii where as againe oure moſt reuernde father / maketh that thinge neceſſarye that Chriſte wold have fre / wherof Daniel in the .xi. ſpeketh he ſhalbe deſirous of women. anie. xj Here Daniel meanith that he ſhall refuſe ād abſtaine from mariage for a cloke of godlines / and not for love of chaſtite.

The xi. face.The .xj. is the worſhuppinge of relickes / trewly this is a proper and moſt fruerfull cloke of avantage.Relickes Out of this were indented innumerable pilgrimages / Pilgrimages with the which the foliſſh ād vnlerned people might leſe their labour / mony / and time / nothinge in the meane ceaſon regardinge their houſe / wiff / and children / contrary to the commaundmēt of god / or els might do moch better dedes to theire neighbueres / which is ye precepte. As for the worſhuppinge or viſitinge of relickes is nothinge but even the very minde and affectiō of mē. They wold make ſanct Hierome / the beginner and author of this thinge / which writinge to vigilantius entē ded nothinge but that men ſhuld not rebuke and deſpiſe relickes. How be it they do ſo fare abyſe his authorite / that they will have no meſure in worſhuppinge them / they will have no worke prefared above this. They will have none compared vn to it. And it hath ſo prevailed / owe . that it is come to vowes which can not be diſpenſed with not of ye Pope him ſilf (excepte thou have a bagge of mony) But what a foliſſh vowe is it that is thus made againſt the precepte of god. This paynted and be wtifull face doth ſo fare deceave men that it is not cownted an offenſe to leve the charge of his wiffe and children / but rather a great merite. O what a blindnes is this. In this face I may numbre the ſectes of brotherheddes which were invented by the ſingulare proviſion of ſathan to deſtroy the noble and cheffe brotherhed of faith & cherite / Brotherheddes. for theſe alſo are confirmed and ſtabliſſhed / vnder the names of ſanctes / and in ye reverence and worſhupe of relickes. Of their ab ſe it is ſpoken in a nother place / and nede it were to make a hole boke apon this monſter.The .xii. face

The .xij. and laſte (for I will leve the reſidew to other mennes coniecturinge) is the very confuſed clowde and opened gate of hell / which hath a mervelous and pleaſant face to loke apō. Theſe be the vniverſites in the which periury and the aboſe of the name of god are the enteringe in / Vniverſitee. & afterward their converſation is moſt fre and at liberty vnto every miſcheffe / yet vnder theſe ſinnes ād perditions / there is promiſed ſcience & wiſdom / with titles and degrees preſcribed vnto them in ſtede of a rewarde. And what performe they at the lengthe? Firſt the moſt cleneſte & quicke witted yonge mē of the chriſtente here are defiled and defloured / & caſt in to the wide throte of hell / ſo that I iudge yt this perdition was figured by ye idolle Moloch / to whome men were wont to do ſacrifice with their deariſte ād beſt beloved ſonnes and doughters. After yt the moſt chriſtē wittes are occupied / yee blinded and oppreſſed with Ariſtotle and other gentiles ād mēnes learninge.Ariſtotle. And for the word of god / the traditions of the Pope are taught and handeled. In ſo moch that vtterly to ſubverte and put downe the goſpell Sathā cowld never have found a more ſotle and craftye invention / nother yet of more power and value / then to bild vppe vniverſites / where as vnder the title of chriſtiane learninge is nothinge taught but that which is moſt repugnante and againſt the chriſten faithe / wherof we wold ſpeake very many thinges if tyme and leyſuer fauored vs And oute of theſe caves and dennes are they called to be governers and curattes of chirches / when they ſeme to chouſe the beſt. And treuly vnto me this laſt face and cloke doth appere moſt noyſome of all / for this only hath ye title and name of the worde (and all the other have only the title of example) and plainly is the ſcole of hid of yt is to ſay of ſuttell diſputations / of the which we will ſpeake anone. And the moſt hurte and damnage conſiſtithe vnder the title of the worde / and for to teach other thinges in his ſtede and name / for ſith ye face of example is formed & ſtabliſſhed apō ye face of ye worde it wold ſone decay if ye true word did purely raigne. Beſides yt the face of exāples doth only deceave ye maners / but the cloke & face of ye worde doth overturne & deſtroy the faith. And if ye thorow the grace & provitiō of god / the vniverſites ſhuld receave his word / good lord / how ſone ſhuld the Popes imperye with all his faces decay & periſſh / for this one cloke and face is the very vp holder / Bones / and hole power / of all this kingdonme of faces.

This viſare and cloked face as I thinke was propheſed in the .ix.Aocalip. ix of the Apocalipſes whoſe wordes are worthy to be rehearſed / and ſome deall to be interpreted / for he ſaith. And the firſte angell blewe / & I ſawe a ſtarre fall frō hevē vn to the erth / & to him was gevē the kaye of the bottōleſſe pytte here will I ſumwhate take myn awne minde & expoſitiō. It is evident that angelles thorow all the apocalipſes do ſignifye ye buſſhopes of the chirches as it apereth by the ſecond and .iij. chapter / where it is writen to thāgell of Epheſus / & to the angell of Smirna / & to ſoch other.Apoca. ij Now ye other kinde of angelles that blowe the trompettes / which (as it is ſhewed in ye. viij. hath ſevē heddes can be applied to none but to the Pope of Rome for it is not writen that any other do blowe trompettes / Apoca. viij for to blow a trompett (as the agreinge of the place / and the textes folowinge do ſpecifie) can be nothinge els. But to make decrees / which thing no man hath taken apon him at any time / but the Pope of Rome / Nother is it writen with out a great cauſe that they prepared them ſelves to blow for theſe only Popes have ever hade an impatient furye / ād vnquiett tyrannye / to make lawes and ſubdew other vnder them. But let vs returne vnto oure fyfte Angell which is the firſt of the thre that ſhuld bring in .iij. wooes / apō the erth this is he which firſt did ordene and ſtabliſſh vniverſites 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 ſtarre that fell frō heven to the erth / whether he were Alexander of hales / or els (which I ſoner beleve) ſanct Thomas / Saint Thomas de aquino. which after the vniverſites approved and the trompett of this Angell other was the firſt / or els ye greatiſt author to bringe in philoſophye amonge the chriſtē / beinge a ſubtyle ād very craftye diſputer (yee very Ariſtotel him ſilf) into whom as in to the erth he fell from Chriſt in heven / grounding him ſilf apon the authorite of the moſt vngodly and weked Angell which did approve ſoch maner of ſtudye / he toke the kaye of the bottomleſſe pitte / and opened it / & brought out vnto vs philoſophye which a Collo. ii.litle before was deade and comdemned by the apoſtles / and from thenſe did aſſend the ſmoke of this pitte that is to ſay very wordes and opinions of Ariſtotle and other philoſophers as it hade bene the ſmoke of a greate fornace / Apocalx for phyloſophy ſo did prevaile that he made Ariſtotle equale with Chriſt as concerning authorite and faith / where with was darkened the bright ſonne (of righteouſnes and trueth Chriſt / for in the ſtede of the faith were brought in morall vertues / and for the trueth infinite opinions) & the ayer / by the reaſon of ye ſmoke of this pitte / that you myght vnderſtond / that it was not an eclipſe of the ſone / but a darkeneſſe both of the ſonne and of the ayre thorow the ſmoke that aſcended from beneth / that is to ſay thorow mens traditions and learninge / Chriſt and his faith (which are the ayre and ſprete) be oppreſſed and darkened. And there came out of the ſmoke locuſtes vpon the erth.Locuſtes. This is the people of the vniverſite which is rootide and brought vpe in philoſophye and are called with a propre name locuſtes / By cauſe they folowe the Angell of the bottomleſſe pitte / which is ye Pope clene forſakinge their kinge (Chriſte) and flye on ſwarmes / as it is ſaid in the .iij. of the Proverbes.Prouer. iij And then they deſpoile / and burne vpe all that is grene / in that parte where they ſitte ſo that the gramarians ſuppoſe that they are called locuſtes a loco vſto which ſignifieth a burned and wethered place. So this people burneth and conſumeth the hole grene ſpringe of Chriſt / yt is to ſay / the fructe of faith, And to them is geven power / as the ſcorpions of the erth have power / that is to ſay to wond the conſcience / for after that the grene and floriſſhinge frute of faith which healeth the cō cōſcience is whethered and deſtroyed / the cōſciēce cānot but be hurte And it was ſaid vnto them yt they ſhuld not hurte the graſſe of the erth nother all the grene nether all the trees / that is to ſay the choſen / for they ſhal not hurte all men. Nother naturall locuſtes do hurte all grene / The ſeall of god. but ſome certaine place / like wiſſe here / but only (he ſaith) thoſe men which have not the ſeale in their forheddes / that is ſome graſſe / and thē which have not faith which is the ſeale of God that we beare in a pure conſcience and fre converſation.

And to thē was commavnded that they ſhuld not kille them / Morall philoſophye but that they ſhuld be vexed .v. monthes. And this as I ſuppoſe was ſpoken of morall philoſophy / which ſyth it doth not teach the true knowlege of ſynne it doth not kille as the lawe of God doth / but only with vayne affections doth vexe and prike them.ij. Timo. iij Ever learninge & never attayninge the knowlege of trueth / for they that are killed with the lawe are quickened againe with the everlaſtinge ſprete / and are not vexed .v. monthes / that is to ſay thorow all the time of their ſenſuall lyffe / in the which morall vertues rule. And we ſe all morall divines to have a parelous and weked conſcience / full of ſcrupuloſite / & never quiet which nother cā attaine good nor evill. Therfore it foloweth / and their paine was as the paine yt cometh of a ſcorpione when he hath ſtonge a man / be hold the prikinge of the cō ſcience / he expoundeth that / which he ſpake of. That they are not holſomly kild / nether quickened ſpiritually. And in theſe dayes ſhall men ſeake death & ſhall not find it / they ſhall deſyre to deye & death ſhall flye frō them / that is the death of ſinne which raigneth & is over quicke / ſtikinge in the cōſcience / and yet is it not knowen to the pointe as it ought to be / for if it were well knowen it ſhulde ſone periſſh and deye. But this is not the office of the Etikes of Ariſtotle / but of the lawe and ſprete.

And the ſimilitude of the locuſtes was like vnto horſes prepared vnto batell / Batell that is of ſotle diſputations and brawlinge ſcole maters / which in an allegory are called batell for they are ready to diſpute on this ſide and that / with it & againſt it. And on their heddes were as it were crownes / like vnto gold / they be / names and titles of degrees. Oure noble maſter / humble and vnworthy profeſſor of divinite ād ſo furthe. And their faces were as they had bene the faces of mē / Faces for their doctrine and liffe was not governed with the ſprete of faith / but with the rightinge and information of their ••• e naturall reaſon. Ariſtotle the light of nature lighteninge them. And thy had heares as the heares of women. Phyloſophy bringeth forth weke and effeminate preſtes / Heare which are all geven to pleaſurs and ſuperfluites / in whom raigneth nether ſprete nor manlye wiſdome in Chriſt / for heares do ſignifye preſtes as in the .lxvij. Pſalme / and in the iij. of Eſai / and other places.Pſalm. lxvij Eſai iij Nether is it lawfull to be a divine except he be ſoch a preſte firſt. In ſo moch that devines are comenly evill ſpoken of among the comē people. And their teth were / as the teth of lyons.Tethe Conſider duns men among all other devines whethere they be not bytars. Checkers / ſclawnderers and devourars / of all theſe that ſpeake againſt Ariſtotles divinite howe be hit it is no mervell / for the duns men / and ſanct Thomas mē which are now adays wold them ſelf devoure ech other / ād ſharpen their teth as ferſe as lyons. Nether is there any kind of men which wold fight moare cruelly & with moare hate / then theſe ſectes of devines. In ſo moch that every one of them deſiringe the others deſtruction wold faine raigne alone.

And they hade harbergions as it were harbergions of yeron.Harbergiōs. This is the pertinecyte / ſtiffnes / and ſure preſumption of every ſecte concerninge the ſtabilite / and trueth / of their awne opinions / with theſe their yeron breſtplates they can not be overcome. And theſe are the principles in every ſect. And the ſounde of their winges was as the ſoundes of charectes when many horſes rune to gether to batell.Winges The winges be the wordes of theſe brawlinge diſputars with the which they fight and runne at ech other / violently / checkinglye / and with great noyſe. As we ſe in the contentious brawlinge of theſe diſputars both in wordes and writinge / where as none will geve place to the other / but remayne invincible ſtickinge ſtill to his opinion be it right or wronge. This ſtubburne mind and affection in diſputations is ſignified by the runninge to gedder of charactes and horſes.Tayles And they had tayles lyke vn to ſcrorpions and there where ſtinges in their tayles. And their power was to hurte men .v. monthes. He expoundeth that which he ſpake of before / ſhewinge that the fructhe / ende / and effect of this divinite is nothinge els but to vexe evill conſciences thorow all their ſenſuall liffe. But to them that are ſpirituall this divinite is abomination / for they are ſeparate from theſe .v. monthes / in the ſprete of libertye.

KingAnd they had a kinge over them which is thangell of the bottomleſſe pitte whos name in the hebrew tonge is Abadon / but in the greke tonge Apollyon. Here let vs cō ſider the moſt generall rulare of act vniverſites. Not Chriſt / not the holy goſte / not the angell of the lorde / but thangell of the bottomleſſe pitte / and of them that are dead ād damned / whom meaneth he then? Truely the light of nature Ariſtotle (which well may be called Apollion that is to ſay a deſtroyer and corruptoure of the chirche) raigneth in the vniverſites. Nother was he worthy in ſcripture to be named by his awne name, we ſaid that this angell did ſignifye a doctor and teacher in the chirch. And it is evident that Ariſtotle dead and damned / is now a dayes the inſtructore of all vniverſites / moare then Chriſt / for Ariſtotle commended by the authorite and diligence of ſanct Thomas is ſett a loffte and raigneth Raiſinge againe and ſtabliſſhinge fre will / teachinge morall vertues / and naturall philoſophye / and may be called thre hedded Cerberus / or rather Geryon with thre bodyes.Cerberus

Behold the firſt woo that the chirch hath receaved of the Pope of Rome thorow the helpe and meanes of ſanct Thomas. It had bene their duetes moſt of all to have forbed and ſuppreſſed theſe thinges / and they chefly have brought it vp and ſtabliſſhed it. Tell me chriſten reader. Are not theſe faces and clokes counted the hedde tayle / and all to gedder? Are not theſe the ground and ſubſtance of the Canon lawe?Canon law What do the weked canoniſtes learne. But the obſervation and fulfillinge of theſe clokes and faces / invented and ordened by vngodly men which partaineth nothinge to god or ye chirch? Tell me if thow find one good worke in them that God commaunded. Read over the hole Canon lawe / and ſhew me one place where the Pope or any Buſſhope is moved to the office of the Goſpell. All is decreed of iuriſdictions / and nothinge of the word of God / all thowgh there be nede of no other thinge in the chirche but of his word. But that is lefte to chappellayns and hegge preſtes / and to them that are moſt rude and vnlearned. O wo be to the thow Pope: wo be to yow Cardinalles: wo be to yow Buſſhopes: wo be to yow preſtes wo be to yow relligious perſons / and to all the orders of Satans Sinagoge / who ſhall teach yow to flye from the vengeance which ſhall come and is now at hand?Math iii. What ſhall yow anſwere / for the office of the word which yow have taken apon yow / and have not fulfilled it? Thinke yow that he will accepte yower .iij. crownes / hattes / myters / ringes / gold / purpull / and all yower clokes and faces? This ſentence is ſure and ſtable he loketh not vpō the face of men. Wherfore he that can / let him heare the counſell of chriſte where he teacheth in ye .xxiiij.Math. xxjiij. of Mathew to flye vn to ye montaynes ād not returne again in to oure houſes. Let him forſake the world that may / let him go in to ye wildernes yt is fre. Deſire not / deſire not man who ſo ever thow arte / to have a B ſſhoprike / a Canonrye / an Abbottes coulle or any orders of preſthode / for there is ſynne and perdition in them all / as the forſaid faces do ſhew the. Or els if thow have a greate mind or be compelled to take orders / Orders. then deſpiſe theſe faces of Antichriſt / ād do thy diligence purely to ſerve the goſpell / other by thy ſelf teachinge it / if thow have that gyfte / or els aſſiſtinge / helpinge / ād ſervinge them which have the grace to teach / as the Apoſtles did teſtifye them ſelves yt they had many By ſides this deſire god hartelye with pure prayer for then creaſe of the goſpell. Beleve me / excepte thou do thus / thow takiſt thī orders to thy dānatiō / yee thowgh thow do miracles / and committe thy ſilf to the fire to be burned. There is but one ſpecialle office yt pertayneth to thyne orders / and that is to preach ye word of god / yf thow do not this / thow art not anoynted inwardly with ye holy goſte / but only vtwardly for a cloke. But lord / how hath this moſt holy kī ge prevailed that he hath clene ſuppreſſed ye goſpell? And why ſhall I not curſe this curſed abominatiō-The lord Ieſus Chriſt deſtroye theſe idolles of the world / yower Popedoms and Cardinalſhuppes / with all yower clokes & faces / in to ye depth of hell for ever Amen. Now I thinke thow vnderſtondiſt what it meaneth yt this kinge is mightye in faces. It foloweth.

And vnderſtondinge rydles.

¶Soch a kinge / ſoch a lawe.Danie. viij. Soch a lawe / ſoch people. Soch people / ſoch maners / ſoch maners ſoche ſtudies & affectiōs.Sillogiſmus But ye kinge is a very cloke / face / & idolle Therfore his lawe muſt nedes be a ſtarke lye & fātaſye / as Petre did propheſye.ij. Petri. ij. There ſhalbe falſe teachers among you / which thorow covetuouſnes with fained wordes ſhall make marchā diſe of yow.ij. Timoth. iij And in the fourth of the firſt piſtell to Timothe. which ſpeake falſe thorow hypocriſye. And how can he teach the trueth which is nothing him ſelf but a cloke and lye / for he that is endewed with that opiniō that he will counte theſe f ces ſubſtantiall thinges in erneſte / he will not only ſpeake lyes / but he ſhall not be able to ſuſtayne nor abyde the trueth: Is not this a notable / yee an abominable lye to teache ceremonyes for the faith of Chriſt / for the ſprete / to ordē traditions and learninges of men? Doth not the Pope with his lawes avaunce and boſt him ſilf yt he governeth & fedeth the chirch of god? doth he not commend as good deades thoſe thinges which are done by fulfillinge his lawe? doth he not perſequute and condemne thoſe yt obey not him al thowgh they obſerve and kepe all the hole goſpell? O this weked and curſed abomination. Here is the ſainge of Paule fulfilled / which is an aduerſarye and is exalted above all that is called god / ij. Theſſa. ij. or that is worſhupped / ſo that he ſhal ſit in the tēple of god and ſhew him ſilf as god. Doth not he ſitte in the temple of god which ſaith and profeſſeth him ſelf to be the maſter in the hole chirch? what is the temple of god? Is it ſtones ād wodde? doth not Paule ſay The temple of God is holy which temple are ye?j. Corint. iij. ij. Co. in. vj. Nether in the time of paule was there any houſe which was called the temple of god as we now call thē What meaneth this ſittinge / but raigninge teachinge / and iudginge? Who ſith the beginnīge of the chirche / durſt preſume to call him ſelf the maſter of the hole chirch But only the Pope? None of the holy men / none of the heretikes / durſt ever let ſcape them ſoch an horrible voice of pride. Paule boſted him ſelfe to be the maſter of the gentils in faith and trueth but not the maſter of the chirch / doth he not avaunce him ſelfe as he were god while that for the wordes of Chriſt he teacheth his awne / ād for the rightuouſnes of the faith he ſtabliſſheth his awne rightuouſnes? May he naturally be exalted aboue god?ij. Theſſa. ij. Nay truely / 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 beleved in how be it above this god the Pope a greate while hath bene exalted ād ſitteth ſtill / for in the faithfull hartes in ye ſtede of preachinge ād belevinge god / he preacheth him ſilf and his awne conſtitutiōs / and ſo is preferred (as ye greke worde doth ſignify which the Apoſtle reherſeth) both above the honour and worſhupe of god / and alſo above god which is worſhupped. As thowgh he ſhuld ſay in ye harte of mā he ſhalbe preferred above god / yt is to ſay / his word ſhall more be feared then the worde of god / and they ſhall more obeye him and more worſhup him / thē very god him ſilfe 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 ye Pope. Trewlye there is no god nether in heven nor erthe whoſe word is reccaved with ſoch obedience as is the Popes word which thinge experience doth ſo clerly ſhewe and derlare vnto vs / that he which lacketh halfe his witte can not denye it.

Forthermore who did ever ſay that he came in ye name of Chriſt / but only ye Pope / for he only & the firſt of all men doth boſte him ſilf with intollerable blaſphemye / The pope is the vicare of 〈◊〉 on erthe and pride to be the vicare of Chriſt and the vicare of god in the erth. What ſignifieth the vicare of god. But to ſitt in goddes ſtede? what is it to ſitt in goddes ſtede. But to ſhew him ſilf as thowgh hewere god? Dowteſt thow yet whether the propheſye of Paul be fulfilled ſith theſe two are ſo like to be the vicar / of god / and to ſhew him ſilf as thowgh he were god? Therfore Chriſt did well propheſy / yt theſe Apoſtles of Antichriſt ſhuld come in his name / for the other heretikes all thowgh they did coūterfet & diſſemble the trueth / yet they never pretendid to do it vnder the name of Chriſt / but that was only reſerved to Antichriſt. Wherfore Chriſt in the xxiiij. of Mathew not content to have propheſied that they ſhuld come in his name / did adde and expownd him ſilf. Sainge that I am Chriſt / as thowgh he ſhuld ſay / They ſhall take myn awne name vpō them / Math xxiiij which is Chriſte. And ſay that they be Chriſt. And that they have obtayned / for of ye Pope and Chriſt with their chatteringe they have made one / ſainge that they are ſo annexed & cō ioyned to gedder / yt Chriſt cā not be ſeperate frō ye Pope nether ye Pope frō him. O what a furyous & malicious blasphemye is this? A weked & wretched bawde / vſurare / theffe & cruell tyrāne / is mingled & ioyned with the lord Chriſt / & is made one with him. Come lord Ieſu Chriſt ād perſcribe ſome order / or els finiſhe and make an end of this horrible and blaſphemous abomination.

Yet I pray you what doth this vicare of god ſettinge in ye ſtede of god? Doth he fulfill & teach the cōmavndmentes of his prince? Nay trewly / what doth he thē? Only teach his awne conſtitutions / & yet doth thē not him ſelf. How be it if he did teach ye cō ma ndmentes of god / yet ſhuld not he be ye vicare of god / for a vicare is there as ye prince and hedde is abſent. Therfore / where / as his vicare raigneth / there is no god / for where god is preſent / there neadeth no vicare / but only miniſters / as thapoſtles called not thēſelf ye vicars of god / but onely his miniſtres. Therfore is ye ſainge of Paule fulfilled. Whe ſe the mā of ſynne & ſonne of perdition / ſittinge in the tēple of god / ij. Theſſa ij ſhewinge him ſilf as thowgh he were god / beinge an adverſary / & exalted above the word of god & all his worſhupe. What is more cōtrary to the trueth of the goſpell thē theſe faces and clokes & their doctrine? how be it / it is worſhupped / feared & obſerved above all ye worde of god / & that vnder the name of him ād his learninge / but let vs retvrne vnto daniel 〈…〉

Danie. viij.This word hidoth which Daniel doth put in the hebrew tōge doth ſignifye a probleme a ryed all / & a darke ſētēce / which deceaveth ye ſenſe if a mā loke but on the wordes. So in ye firſt of Iudicū.judicum. j. I will propound vn to yov a ryedell. 〈◊〉 . xlviij. And in ye .xlviij. pſalme I will opē in a ſonge my darke ſentēce. Therfore he is called wittye in theſe ſotle reaſons ād rydels / which cā with darke wordes / deceave ye hearers / ſo yt they may heare one thinge & vnderſtōd a nother. And it is not thus takē yt he ſhuld be wittye in ryedles for to vnderſtōd that that other men ſhall ſpeake / but that he is apte & mete to deceave other by his awne wordes. I will put an exāple. Whē this kīge of faces / The Chirche in his decrees doth uſe this worde the chirch for him ſilf and his adherēres (be they never ſo vngodly and weked) & goth aboute to perſuade all men yt what ſo ever they cōſtitute and ordene / it is done of the chirch (as they have now prevailed / yee and triumphe by the obtayning of this word) thikeſt thow that he hath not propoūded a proper rydle / ſyth that ye chirch doth not ſignifye / but the holye congregation of faithfull which live and are led with the ſprete of god / which are the bodye and fulfillinge of Chriſt / as Paule ſaith.Colo. i What lyes ſhall not this mā groūd and ſett forth What obedience ſhall not he obtayne? what lawe ſhall not he ſtabliſſhe when he hath ſo fare prevailed that both the hearers and he that ſpeaketh do vnderſtond the Synagoge of Sathā for the chirch of god? Wh •• to he that wold not obeye the church of god? we may perceave by this worde that this kīgdome of faces differith from the manerād condition of all other kingdoms by cawſe he contendith not with armure / but with wordes. Not with plaine and ſimple wordes as the kingdome of Chriſt & the impery of this worlde is vſed and miniſtered / for the impery of this world in mannes lawes determe of temporall thinges with evidēte wordes / which of every mā ſone are vnderſtond. And the kingdome of Chriſt is rueled by the ſure and playne worde of the goſpell But this kingdom doth vndermine mē & deceave thē with darke & duble wordes which ſounde one thinge and meane an other. Nether doth he teach (that a mā may perceave) other wordly thīges or ſpirituall / but he faineth to teach ſpirituall / & in very dede they are wordly & tēporall And in this crafte they are ſo wittye / ſotle / and apte (thorow ſathanes helpe) that they ſeduce and being in to errour (as Chriſt propheſied) ye very choſen nether cā they be iudged but of them which are ſpirituall.Danie. viij. Therfore Daniel calleth him ſotle and wittye / and his lawes ryedles / by cauſe he ſhuld deceave all men / which ſharply and wyth greate diligence do not marke and take hede of them. Make a proffe thy ſilf. Yf thow be taught to abſtaine from / me ates / •• thinges / places / perſons / and certaine ther thinges / and to vſe ſoch or ſoch garmentes / behaveoure / meate / place & perſons Beinge in this opinion / that by thoſe meanes and labours / thow ſhalt do good workes & obtaine righteouſnes / And after (whē thow comeſt to thy ſelf and haſte the true vnderſtondinge) doſte perceave that thow haſt labored but in temporall thinges which make no more for righteouſnes / then other occupations and labours of laye men / woldeſt thou not ſay that thou haddeſt bene properly begyled? And haddeſt thow not in very dede bene deceaved thorow faire wordes? And I pray the are not all that the Pope commaundeth even ſoch phantaſes? Doth he not in his decrees and ſtatutes entreate / and de terme of places / meates / veſture / or perſons? Where in conſiſteth no more iuſtes then if thow ſhuld go plowe a felde / or weve / or ſpinne. But who playeth the huſbond mā thinkinge to be iuſtified if he do his worke / or to ſinne if he do it not / all though it be a profitable and neceſſary worke? And thow arte commaunded to laboure in that worke which is nother neceſſary to the liffe nor yet profitable for any thinge (hopinge to find righteouſnes in it / and to ſinne if thow trāſgres) for what doth it profite other thy liffe or ſubſtance to were a blacke or a ruſſer cot to cate milke or fleſſhe / to be ſhavē or nſhaven / to live in this place or in that? A ye in this trifelinge and vnprofitable thinge thow arte commaūded to be iuſtified ād halowed / or els to ſinne and offend. Are not here problemes / & ryedles propounded craftely to the? And truely all the world / is repleneſſhed with this falſe & deceitfull doctrine. Theſe be the conſciences marked with hotte yerons / i. Timo. iiij. for as all that they do be very clokes and faces / even ſo all that they teach be ſotle reaſons and fained ryedles / ſo that both in the thinges and in the wordes / are nothinge els but clokes and faces / and yet they make a fearfull and ſcrupelous conſcience with oute any cauſe or authorite.

Obſerve and note with what ſober and meke wordes the ſprete doth handell theſe cruell and odious monſtres / for he calleth ye abominable pompe and hypocriſye nothinge but faces / which thow canſt ſufficiently and worthely defame with no word. And he nameth this peſtilent deceavinge of antichriſtes dottrine. And this miſchevous foxy wylineſſe to delude men / nothinge but rydles.Danie. viij. This clerly doth Daniel in the .vij. propheſye / where he writeth that after the terrible beſt that had ten hornes (which by the conſent of all men is the imperye of Rome) he conſidered ād ſawe an other litle horne ſprīs ginge out of the middes of them (that is ye impery of the Pope which as we ſaide is ſpron •• e in the middes of the imperye of Rome •• d behold there were eyes like mennes 〈◊〉 this horne / and a mowth ſpeakinge great ād mervelous thinges. Theſe eyes be the rydles / and the ſotle vnderſtondinge of theſe ridles / is the wiſdome of the fleſſhe / & the blaſphemous mowthe againſt Chriſt.

Ephe. iiij.Paule in the .iiij. to the Epheſians doth moch more ferſly entreate of theſe rydles ſainge / let vs hence forth be no more children wavering and caried with every wind of doctrine by the wylynes of men and craftenes where by they lay away te for vs to deceave vs. But the two greke wordes which thapoſtle vſeth have moch more miſtery then here can be expreſſed / for the firſt ſignifieth not only wylines / but alſo caſtinge at dyſe / and the ſecond is both a craftenes / ād ſotle illuſion as it were of iuglers which with their ſportes ād paſtimes deceave mē nes ſenſes. So theſe weked maſters caſtinge the wordes of god as they were dyſe accordinge to their awne minde and pleſure / & with their trifeling ceremonies / deceave vs ād make vs vnſtable / vndermininge vs with theſe ſotle craftes to make vs fall and erre / this is their hole entent that they vſe their wordes ād deceytfull ceremonies / to vndercrepe vs craftely / and prevely deceave vs or we be ware. So he moniſſheth vs in the .ij. to the Colloſſians.Collo. ij. Be ware leſt any man come and ſpoyle yow thorow philoſophye 〈◊〉 deceatfull vanyte / thorow the trad •• 〈◊〉 of men and ordinations after the 〈…〉 after Chriſt. And a litle after even s pointinge with his finger to this hidoth and bely wiſdome / doth ſay. After the cōmaundmentes and doctryns of men / which thenges have a ſimilitude of wiſdome in choſen holines and humblenes and in that they ſpare not the bodye / and do the fleſſh no worſhupe vn to his nede. Marke howe their hydoth hath a ſimilitude of wiſdom and is but very ſuperſtition and hypocriſye.ii. Petri. jii And Peter in the .iij. of his ſecond piſtell ſaith. There ſhall come in ye laſt dayes deceatfull mockers which will walke after their awne luſtes Doth he not here touch both the deceate and the illuſion (by cauſe they deceave in wordes and mocke and illude in clokes and faces) imputinge the one to the doctrine / ād the other to the workes / even as Paule did meaninge no nether thinge by this deceate and illuſion / Ephe. iiij but that which Daniel ſignifieth by this worde hydoth.

This alſo muſt be obſerved and noted yt this word / vnderſtondinge / doth pertaine vnto the mind and affection / for Daniel in the xi. ſpeakinge of the ſame monſire doth ſay.Danie. xi And he ſhall have no vnderſtōdinge) that is to ſay minde & affectiō) to ye god of his forefathers / nother to ye deſire of wives / nother to any god / where it is evident that ye word 〈◊〉 ſignifye affection / and regarde / for he ſha •• not be ſo ignorante / not to know what 〈◊〉 is / what a woman is / what a wiff is / hat it meaneth to deſyre a womā or a wiff but he ſhall not regarde them / but make ſtatutes contrary to god and matrimonye / takinge no thought how impoſſible it is to beare and ſuffer this bourden of matrimony / and wedlocke which is denied thē. Evē ſo Daniel when he calleth this kinge wittye / Danie. viij. and vnderſtondinge rydles / vſeth the ſame maner of ſpeakinge and meaneth rather the affection and mind / then the vnderſtondinge. And truely there was never thinge ordened in the worlde more foliſſhe and vnſaverye then the Popes lawes. In ſo moch yt they are geſted at / yee and abhorred of the verye Canoniſtes which reade and profeſſe them / Proverbe. for they have a proverbe amonge them ſilf yt a pure Canoniſte is a greate Aſſe / forther more the world had never imperye whoſe princes were redyare ād maddere to make lawes then the Popes of Rome / ſo that in their decrees is as moch want of learninge as ſuperfluite of foliſſhe hardenes / and both are above meſure. What doth the Pope in the chirche bu daye by daye hepe vpe and accumulate moo newe lawes / which he ſtabliſſhith and cancelleth / confirmeth and diſanunlleth / chaūgeth & rechaungeth / without any cauſe with oute any reaſon / evē as it cometh to his wittes ende / be e dronke or furious. And no doute vſeth and ••• eth oure weke and wretched conſcience. Evē as they were dyſe / which (when he playeth) for his pure pleaſure he caſteth and turneth hether and thethere as he liſt him ſilf / yee ſomtime to his bawdes and herlottes. O this is a worthy reward for oure vnfindnes.ii. Theſſa. ij. Be hold vs which wold not receave ye love of trueth that we might be ſaved / are worthely comitted in to the handes of this man of ſinne / and ſonne of perdinon which thorow trifeling / lawghinge / and gaminge hath layde ſinnes and perditions vpon vs / with an incredible and malicious furye.

And to be ſhorte we may perceave copiouſly by the forſaide faces / theſe ſotle ridles for ſithe the hole Popes lawe doth nothinge els but order theſe clokes and faces And ſithe in the faces is nothing but mockinge and deceavinge by the which the trueth of the faith in the goſpell is ſuppreſſed it is evident ynough (which experience doth teache vs) that the Popes doctrine is mockinge and deceatfull / for he gothe not aboute to make vs ſerve / obaye / ād beleve in god But only to ſerve hem and to be ſubdewed vnder his iuriſdiction. And truely it were impoſſible if he were of God / but that he ſhuld entreat / move / and entyſe vs to the goſpell with all his might and power. And teach vs plainly that all thinges are fre / ād that 〈◊〉 can not ſynne in vſinge clothinge / meates / places / parſones / or any ſoch thinges / for ſynne cōſiſteth not in the vſe of thinges / but in the inordinatte deſire or hate of thē / but the pope putteth ſynne & rightuouſnes only in the vſinge / therfore he is the mā of ſynne & ſonne of perditiō / filling ye world with theſe foliſſhe and vaine / ſinnes & iuſtices. And yet (by cauſe he feareth ye cōſciēces vnder the title ād pretēce of Chriſtes name) he maketh of thoſe thīges which in thē ſelf are no ſynnes / very grevous offences. For he that beleveth that he doth ſinne / if he eat fleſſhe on the Apoſtles eve / or ſay not matens & prime in the morninge / or els leve vndone any of ye Popes preceptes. No doute he ſynneth. Not by cauſe the dede which he doth is ſynne / but by cauſe he beleveth it is ſinne & againſt this foliſſh belefe & cōſciēce / offē deth / of the which folyſſh cōſcience only the Pope is hedde & author / for a nother doinge ye ſame dede / thinkinge yt he doth not ſinne trvely offendeth not. And this is ye cauſe that ye ſprete of Paule cōplaineth that manye ſhall departe from the faith.ij. Timo. iiij. And for this foliſſh conſcience / mennes tradititions be pernicious and noyſome / the ſnares of ſoules / hurtinge the faith / & the libertye of the goſpell / if it were not for this cauſe they ſhuld do no hurte. Therfore the devill thorow the Pope abvſeth theſe cōſciēces to ſtabliſſh ye lawes of his tyrannie / to ſuppreſſe •• e with and libertye / and to repleniſſhe 〈◊〉 worlde with errours / vngodlines / ſynnes and perditions.

And well doth Paule calle thoſe cōſciences marked with an hotte yerō / by cauſe they are not ſo of their awne nature / nother yet of the ſprete / but are marked againſt nature with the hotte yeron of mannes traditions and doctrines / Paule teacheth that there is nothinge to be refuſed.i. Timot. iiij. And the vicare of Chriſt ſaith / yes butyre / and whitmeates moſt be refuſed ever on certayne preſcripte dayes. Chriſt in the .x. of luke ſaid.Luc. x Latinge and drinkinge ſoch as they have. But his vicare ſaith / eare no fleſſh nor egges. Chriſt ſuffereth all maner of garmentes frely and indifferently. But his vicare commaundeth one maner of rayment to the laye men and taketh a nother maner to him ſilf and his adherentes / and that vnder deadly ſynne and precepte of the chirche And in all theſe thinges they make them ſelfe a ſcrupulous conſcience as though they did well in kepinge them and ſynned deadly in tranſgreſſinge / though it be nothīge ſo Therfore truely ſoch conſciēces are violently made / yet nevertheleſſe they be ſore hurte (as we have ſaid) in the tranſgreſſion of theſe payne preceptes. for ſoch a kinge / ſoch a lawe. Soch a lawe / ſoch ſynne and merite and ſoch a conſciēce alſo reſerved that (as I ſaid) of a foliſhe & vayne ſynne is made a true ſynne / thorow the erroure of the cōſciēce / & this is the hort yeron which doth marke him. It foloweth.

And his ſtrength ſhalbe ſtabliſſhed / and not in his awne might and power.Danie. viij.

¶This third propertye of this mōſtruous kingdome is alſo mervelous and vnlyke all other imperies / by cawſe it ſhalbe ſtrēghted & ſtabliſſhed with a ſtrāge power. For who hath harde any ſoch thinge in all other kīgdoms? The imperye of Rome was gotten / encreaſed / & mayntened thorow his awne ſtrength. The hole ſcripture doth rebuke the horſes ād fleſſh of Aegipte and other kingdōs / in the which the Iewes did put their truſt and confidence / forthermore the kingdome of Chriſt doth more conſiſt in his awne powre then any of the other. For ye trueth of it ſilf is ſtronge ynowgh. And only this kīgdome is ſtabliſſhed with others ſtrēgth Strength in this place doth ſignifye ye power / which oure philoſophers do call ye power to worke vtwardly / which is not of the ſoule / iii. Reg. xix. Gene. xxxj. but of the mēbers So Ezechias in the xix. of the fourth boke of kinges. The childrē came to the birth / & the mother had no power to deliver them. And in th xxxj. of Geneſis. I have ſerved youre father it 〈◊〉 all my power. And Iob. I counted f •• hinge the power of their handes / thu •• to ſay that they were able to do. In the Hebrew tonge it was called uth / and the Apoſtle in the greke tōge calleth it energeran. And the interpreter called it in the latin tonge / efficaciam / and in the engliſſh tōge it muſt be called might and power as in the .ij. to the Galathians / he that was mighty in Peter in the apoſtleſhippe over circunſition / the ſame was mighty in me amōge the gētils.Gala. ij.

Therfore the power of this kinge ſith it ſtōdeth not in armure / nor in the goſpell of Chriſt / muſt nedes be rayſed vp by his awne doctrines and ſtabliſſhed by the power of other. Marke this goodly order / firſt are faces. And then lawes / and both are fained and clene alien at from the trueth. After thē cometh his power / which is not ſta liſſhed by him ſilf. But with other ſtrange powers and ſtrenghtes / for truely a lye can not endure by his awne power. And ſo hath the kīgdome of Antichriſt of Rome proſpered / that even in the apoſtles time it began to lene & ſticke to workes. Afterward the chirch (as they call it) was endewed ād garniſſhed with certayne ceremonies. And at ye length the Pope patched thē all to gedder & made aſwere ſawce / and thorow them ſuppreſſed all liberty / turninge thē into moſt ſtrayre & 〈◊〉 lawes In ſo moch that it is with out 〈◊〉 •• re a greater offence to tranſgreſſe theſe lawes and ceremonyes / then the preceptes of god. So of theſe faces are ſprōge lawes / of the lawes the ſtrēgth / & of ye ſtrēgth greate power & authoryte as it ſhall folow / for as maners make a lawe / ſo of the lawe ryeſeth a ſtrength to confirme the maners. And of the ſtrengthe ſpringeth powre and authoryte. Therfore let vs cōſidre with what power this king of perdition is ſtrengthed and ſtabliſſhed.

ij. Theſſa. ij.The Apoſtle in the .ij. of the ſecond piſtell to the Theſſalonyās doth attribute & applye it vnto ſathan ſainge. Whoſe cominge ſhall be thorow ye operation of Sathan in lyeinge and mervelous ſignes / for evē as Chriſt did trulye ſtabliſſh the faith & his worde by ſignes & miracles thorow his awne vertue & power. Even ſo this counterfettinge Ape / and adverſarye of Chriſt / ſhall ſtabliſſh his faces and lewde lawes / thorow lyeing ſignes of others (that is to ſay Sathans) power. The firſt operation of Sathan in his ſignes and illuſions is this / that the chirch of Rome hath had perpetuall contention with the chirch of ye Greciās / & yet being weked and vniuſt hath ever prevailed (though it were defēded / with falſe cauſes & wreſted ſcriptures) & ſo prevailed yt ſhe hath exalted & cōfirmed her ſelf to be the lady meſtres of the faith & mother of all chirches. Beſides 〈…〉 ſubderved all men with mervel ••• good chaunce ād proſperyte (were he next alſo greate / learned & holy) which ever hath reſiſted her lawes / ſtatutes / iudgementes & glorious pleaſurs. Who will not iudge yt theſe were mightye ſignes & mervelles / that no mā did ever attribute to any / but to god which did fight for ye holye chirch of Rome. As though god did not vtterly abhorre this abominable and pernicyous doctrines of men with ye arrogante pride of theſe faces.

Now to this pointe is it brought that kinges / princes / and Biſſhopes / which other hurte the holy decrees / libertes or patrimonyes of the chirch of Rome or els do not honour and prefere them above the preceptes of god / ſhall periſſhe by the ſtroke of the terrrible ſwerd of excommunication.Excōmunication. In ſo moch that ye hole world is in a greate feare to hurte the Pope or in any thing to contrarye his will. And of this ſpringeth the fearfull lightninge which is ioyned & annexed to ye ende of everye bill. Yf any mā thorow foliſſh hardenes preſume to contrarye or reſiſt oure bull ād authorite. Let him knove that he ſhall runne in to the indignation of almightye God and of his bleſſed Apoſtles Peter and Paule. Nether hath oure ſaviour Ieſu Chriſte in all his goſpell worked ſoch ſignes or cauſed ſoche fear in the world as hathe the pope only in the ende of one of his bulles. What is it in the worlde that ye pope may not breake / chaunge / do / and obtayne / ſith that with this power he may ſuppreſſe and put downe kinges and princes? paraventure theſe are the ſtīges of the locuſtes of the which it is writen in ye .ix. of the Apocalipſes / Apoca. ix. Did he not ſet vp a new impery at Rome thorow the power of his lawes / bringinge it (as he ſaith him ſilf) from the Grecians to the Germanes? which among all the other workes of Antichriſt was the principall ād moſt mervell / who thought not that theſe great ſignes and workes / had comen of god? & yet they were the moſt mighty and deceatfull tokens of Sathā. We have all ſeyn the ſignes and tokins / but no man toke hede of the counterfed lyes / for in theſe the choſen and holy have bene deceaved / all though it be clerer then the day that hey were never done for the goſpell and faith / but to confirme the faces rydles and lawes of this kinge. And by this argument they might ſone have bene knowen. There was never man which proſpered / if he rebelled againſt the Pope as all the Italian ſtories make mētion / and trueth it is that they ſay (if thow conſider the infelicite of this liffe / name / and loſſe of goodes) In ſo moch that ye martyrs ſo were vnhappye / yee and chefly Chriſt himſelf / But the Popes ſprete (which is 〈…〉 ) hath perſuaded that theſe be the 〈…〉 emē es of damnatyon / and of the wrath of god although they rather were the ſignes and tokens of grace. So hath he prevailed with his lyeing merve s ab ſinge oure weake ād ſcrupulous conſciences / leſt any man ſhuld let and withſtond the kingdom of theſe faces and rydles.

Read the ſtories / read the decretales / ād all which write on theſe thinges / and ſe if in any place the Pope and his adherentes complaine of kinges / princes / and biſhopes by cauſe they have deſpiſed the faith and goſpell or els have offended againſt god. There is but one complainte / by cauſe they have not defended the holy and Apoſtolike ſete of Peter / or have offended it / or hurte it / in the hed / or in the mēbres / ſo that there is never queſtion for any thinge but for their faces / lawes ād rydles. And they thē ſilf alſo do confeſſe (lyeinge with greate impudencye) that they did tranſpoſe the imperye to Rome for no nother cauſe / But that the emperoure of the Grecyans did to litle defende / the holy ſete of Petre And here may they be convicte thorow theyr awne teſtimony / becauſe they deſired not to be defended of Chriſt but of a man. Even thē beginninge to departe frō the faith / of yt which 〈1 page duplicate〉 〈1 page duplicate〉 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 lorde / thē to truſt in princes / how be it the Pope vnto this day (forſakinge Chriſt and his tuition) doth Crowne the emperour to be the tutor and defender of the chirch O what a wylye fox is this kinge of faces and rydles / he knew well ynough that his kingdome coulde not have continewed ſo longe (which is clene voyde vf the ſprete and trueth) except it had bene defended by the hand ād power of man.

It greatly for thinketh me ād maketh me a ſhamed / yee and to lament for ſorow / as often as I remembre what foles and lawghing ſtockes the Pope hath made him of the kinges / princes / and hole nation of inglonde. Good lord / how boldly and at his pleaſure hath he mocked them / leding and toſſinge them as though they had bene vnreſonable and brute beſtes / whom he might abvſe to murther / extorſion / fraude and deceate / yee and to any thinge els / that Sathan wold entyſe the Pope to move and exhorte them. Calling them in the meane ceaſon the defenders of the faith of Chriſt. And the beloved children of the chirche? O this is a worthy reward by the which they are perſuaded to ſerve Sathan. And yet in all theſe ſignes and miracl 〈…〉 than he hath ſo prevayled / that 〈…〉 thing which he entendeth to do / 〈…〉 be bold to execute it / yee and he bring to 〈◊〉 to paſſe proſperouſly / which he could neve do with out he were holpen and ſo c •• ured by the great workes and miracles of Sathan. But what is theyr entent and what ſeake they in all theſe thinges? Seake they the glorye of Chriſte? The health of ſoules? Or the Goſpell and fayth? Nay forſouth But only faces and rydles. Only the holy chirch of Rome / and the Apoſtolyke ſeate. The patrimony of Chriſt crucified / and goodes of ſanct Peter are the hole cauſe ād matter of all this trobleſome beſines. We feall theſe ſignes and tokens well ynoughe And yet thorow the ſo le operation of Sathan we can not ſe and perceave the lye which is cloked vnder them / Antichriſte hath ſo dymmed and blinded oure eyes / thorow the holy names of God / Chriſt / Peter / the chirch / and ſoch other / with the which a weake and vnlearned conference / yee and ſomtime the very choſen / are ſone taken ād deceaved.

Who is able to numbre the monſtruous mervels / only of them that are departed. Good lord / what a ſee of lyes hath envaded vs / of aperinges / coniur •••• 〈◊〉 anſweres of ſprites by the whic 〈…〉 brought to paſſe / that the Pope 〈…〉 the kinge of them that are dead an •• igneth in purgatorye / The pope raigneth in purgatorye. to the great diſprofite of his preſtes (if he continew) which have all their livinge / riches / ād pō pe 〈◊〉 of purgatory / how be it they ſhuld have leſſe / if they did ſo well reach the faith of them that live / as they do ridles of them that are dead. Nether was there ſith the beginninge of the world any worke found of ſo litle labour and greate avantage / for truely to this purpoſſe were gathered almoſt the poſſeſſions of all princes and rich men. And thorow theſe riches ſprang vp all pleaſures and idelnes / and of idelnes came very Babylon and Sodoma.The ſacramēt of the altare. Sathan hated the ſacrament of the aulter / and knew no waye how to ſuppreſſe / and diſanull it. Therfore he found this crafte / that the ſacrament (which Chriſt did only ordene to noriſſh and ſtabliſſh the faith of them that live) ſhuld be counted for a good worke and ſacrifice / and bought and ſolde. And ſo faith is ſuppreſſed / and this holſome miſterye is applied not to the quicke but vnto the deade / that is to ſay nother to the quicke / nother yet to the deade. O this incredible furye of god. Behold this was the purpoſſe of thoſe weked ſprites which axed maſſes ād fained them ſelves to be redemed There are infinite examples of this monſtre / 〈◊〉 th which we that are the rude mul ••• 〈◊〉 oute iudgemēt / with oute ſprete / 〈◊〉 ••• linge / as ſoliſſh beſtes in to the ſnare. Nothinge conſiderīge theſe ſotle lyes / all tough god have not vtterly forſaken vs / but in many places hath declared manifeſtly theſe illuſions. How be it they ſerve to ſtabliſſh this kingdome of faces & rydles. And ſo ſuffereth he them to be of ſome ſtrength.

And though ſome of a good zele do pray for the dead / yet that the Pope ſhuld raigne over them / and that the ſacrament of the altare ſhuld be his laughinge ſtocke I vtterly defye it and abhorre it / and I wold to god I might ynough wepe at it. Nother are theſe ſignes / to thencreaſe of the faith and goſpell (for they are rather againſt the faith ād goſpell) But they are done to ſtabliſſh the tyrannye of theſe faces and rydles / and to ſet vp and confirme the truſt in workes. How be it concerninge faith and the ſacrament / we have ſpoken copiouſly in a nother place. Among theſe illuſions / are thoſe myracles to be reputed / which are ſhewed in viſitations / pilgrimages / Myracles. and worſhuppinges of ſanctes / as there are plenty now adayes which the Pope confirmeth by his bulles / yee and ſomtime doth canoniſe the ſanctes that the knoweth not. Now behold what is the operation of Sathan in lyes ſignes / and what this meaneth that the power and efficacite of theſe faces and rydles / are not ſtabliſſhed in their awne ſtrength.

Be ſides theſe lyeing ſignes that are wrought by Sathans awne adminiſtratiō There is alſo a nother power which favoreth and vpholdeth this curious kinge. And it may be devided in to two membres. The one is of the Clarkes / and the other of the laye people. The clarkes miniſtre vnto the Pope with their wittes and tonges to ſtrē gthen his faces / ridles & lawes / for he blabbeth thē oute with oute any feare And ordereth his faces with hyghe preſumptiō. Many tymes ſpeaking thinges contrarye to hī ſilf to his greate diſhoneſte / yee and ſomtime (which is moſt weked) cōtrary to god / for nether he nor his adherentes do caſt in their mindes what good and true thinges they ſhall ſpeake. But onely to blabbe out what ſo ever cometh to their wittes ende / preſuming pon / and abvſing the foliſſh perſuaſion of men / which beleve that the Pope can not erre / and therfore ſomtime his decrees are lyke the dreames of dronke ād furious men / for he reaketh clene with our fear and regard / and that with ſoch rechles confidence / and preſumptuous pride / that this deteſtable and curſed abomination / doth ſore vexe and burne meake hartes / therfore they that are moſt learned / quickeſt of witte / and moſt religious being perſuaded that this kinge of faces can not erre / do take the dregges / ſpitell / and abominable excrementes / of his rydles and lawes (and that with ſoch affection and honour that a man wold wounder at it) and though it be neceſſarye that a fole mvſt ſpeake foliſſhlye / yet do they committe them ſilf vnto a miſerable payne and labour to gloſſe / order / make agre / defend / and to drawe this waye and that waye / what ſo ever he (with out any regarde or dronken) hathe belched out of his ſtomake. Therfore it was well ſaid that he is not ſtabliſſhed with his awne power / for he beinge rude and vnlearned / can by no meanes defend his awne doctrine / with oute he had other wittes bound vn to him.

Therfore he taketh no tought. Nether nedeth he to be mightye thorow his awne power / let him but ſpeake a thinge in his ſlepe / and by and by / we have an article of the faith confirmed thorow the hole chirch / by other mennes diligence. And there are ſoch abominable wordes / of his awne motion and ſcience / and of the fulnes of his power and authorite / that we wretched chriſten are almoſt compelled to worſhupe for Chriſtes Goſpell / & farte of this monſtres bely.. So doth this power ſtrēgthen and confirme the might and authorite of this coward / and ſleuthfull idolle. Thow maiſt nether read nor heare any thīg of his doinge with iudgement but all with honour and obedience. And this perſuaſion with out doute is the worke of the devill / wich occupieth ād abvſeth oure rude mindes that he might ſtabliſh thorowos (by his ſouteltye) the power of his idolle. For if they ſhuld be reade with iudgmēt / as ſomtime men have proved / they ſhuld not cōtinew one houre / ſith in many places they are clene with out learninge / vngodly / & weked / which neuer can be able to ſuſtayne the iudgemēt and lighte. This is the pointe that Sathan labored for in theſe moſt holye decrees / to bringe it to paſſe that no man ſhuld iudge on the Popes actes. And that it ſhuld only pertayne vn to him to enterprete the ſcripture / and declare the faith / leſt that his wickednes & abomination ſhuld be revelated / if a nother begine to expound the faith and ſcripture.

Here of ſpringeth the glorious titles / thankes / and Apoſtolike bliſſinge / on all them which defend the holye Apoſtolike ſete / ſcakinge the good eſtate of the Pope / ād the privileges of the Chirch of Rome. And contrarye wiſſe he is ſo cruell againſt them that offend and reſiſt / that his ferſnes may be a manyfeſt argument / that he is led with the ſprete of Sathan / which feareth leſt his councels ſhuld at any time be opened. A ſprete hath nether fleſſh nether bones and therfore he cānot be fealt. And a lye hateth the light / fearing to be reproved. How beit / it is ſtabliſſhed in this kinge of faces / al though it be ſaid of all other that the trueth is ſtrongeſt of all thinges / and / that no fained thinge can longe cōtinew / for this monſtre is the greatiſte and laſt of all hydeous monſtres.

The ſeculare power doth alſo ſerve to this might and authorite / The ſeculare arme and is called the ſecvlare arme. For the Pope exalted and ſet vpe above all princes / powers and imperyes Yf he can not appreſſe them that reſiſt him with his faces / rydles / iudgmētes and curſes (nether doth he contend / with reaſon / witte / or ſcriptures ſith it is re moſt vnnaturall and rudeſt beſt geven all to the bely / and moch leſſe with faith / pacience / prayer / which are the true Apoſtolike armure) thē will he commaund them to the ſeculare power. And ſomtime he ſturreth kinges / princes / realmes / and nations to warre one againſt the other wropping the worlde in bloude and murther vntill he obtaine (not that the faith and goſpell wold) but that his awne faces and clokes deſier. And he prevaileth in theſe thīges ſo proſperouſly. Bliſſinge them that obey him with the Apoſtolike benedictiō / and curſinge them that rebelle with the apoſtolike malediction. I praye the how coulde this abomination proſpere / excepte Sathans ſouttellye raigned in ye middes of it? Some have ſtabliſſhed kingdoms with witte and ſcripture. Some with ryches and ſtrength / how be it this weake & wretched monſtre / is mighty / nether with witte nor wepon / But only with faces with the which he ſo prevayleth that all mennes wittes / learninges / riches / and ſtrength be ſubiect to his pleſure with ſoch honour and obedience / that he may playe / mocke / and order them as he will. Nether yet doth he noryſſhe thē with his awne ſtipendes / nor feadeth them with the true doctrine / But onely kepeth them in bondage / by the falſe illuſions of his faces / In ſo moch that they thike them ſilf to obey god / and the holy Chirche of God / Not perceavīge that they ſerve a wretched hogge / and the abomination of the hole erth.

Conſider the affection and obedience of kinges and princes toward the Pope / Conſider the mindes and diſpoſitions of Biſſhops / Colleges / and of the infinite blake cloude of them / that lyve in monaſteryes / how that the princes are ready in armure / And the Biſhopes with their companye beſtow theyr labours and wittes for the Pope / Not for the faith and worde of God (for that is nothing ſpoken of) but onely to defende theſe faces / rydles / and lawes / lokinge for no nother reward / But that they thinke that they ſerve god / and pleaſe him in ſo doinge. Thē ſhalt thow perceave what it meaneth that the power of this wretched monſtre / muſt be ſtrengthed / by anothers power and not by his awne. And truely this abomination was not ſo mete for any time as for the ende of the world / for what is more abominable and mōſtruous / then that ſoch a kingdome ſhuld be of moſt might / whoſe prince is moſt wretched / ſleuthefull / and vnprofitable?

But this kinge is more vicious then Sardanopalus / more delicate then the Sybarites / Only borne to ryeate and idelnes Not mighty in warre policye / armure nor learninge. Nether in the goſpell / fayth / prayer / nor maners (but rather abominable in theyr contraryes). And yet thorow one face and rydle rueleth imperyes / kingdoms / and all powers / havinge in his iuriſdiction oure goodes / bodyes / and ſoules to vſe and abvſe / them to his wretched pleaſure / Geving nothing againe / but thā kes / & the benedictiō of the apoſtolike feate / that is to ſay the ſmoke and vanite of all vanites and trifelles.

Forthermore (that any man wold mervell at) Other princes which raigne with warre and ſtrength are beloved faithfully of theyr ſubiectes. Likwiſſe maſters / and teachers which are excellēt in witte & learninge / are honoured of theyr diſciples / but to this wretched ād moſt rude mōſtre every man wiſſheth a miſcheffe. There is no man but he abhorreth this his great powre There is no man / but he curſeth his ſuperfluite of ryches countinge them ſet in a weked place. And yet they are deceaved by the illuſions of theſe faces and rydles / and are feared with ſignes and monſtruous lyes / & ſo abſtayne. There is no man / but he ſeith that the Pope and his adherentes refuſinge the faith / goſpell / pacyence / and other armure ſpitituall / lyve vnder ſuperſtitious faces / and deceatfull rydles / and that after ye moſt wordly maner and yet they perceavinge this / and fealinge evidently that Chriſt is farther from them / thē the weſt from ye eſt / dare not affirme and ſay that they thinke. For the religious perſones and the other faces of the Pope / do obiect like bold champyons / that we ought to obey the imperye all though the prince be evill / as though we ſpeake onely of the Popes perſon and not moch rather of the iniquite of the popedome and office it ſilf. It is a nother kind of impery that the Pope doth exerciſe / & farre vnlike the powers of this world which whether they be good or evill hurte nothinge if they be ſuffered / how be it the popedome is ſoch a powe that it ſuppreſſeth the faith and goſpell. Settinge vp in theyr ſtede faces and rydles / the faces in ſtede of faith / and rydles for the goſpell. Therfore he is an adverſarye to Chriſt / which is mightye in the ſprete of faith / againſt clokes and faces. And in the word of trueth againſt deceatfull rydles. Therfore the malice and iniquite of the power and office is reproved and not of the prince / for the power is ſoch that it cā not be adminiſtred by a good prince / but by the adverſarye of Chriſte which yaninge and routinge moſt obſerve his faces and ridles / againſt the faith and word of god.

And therfore it is called abomination that with out ſtrēgth and with out learninge. Onely by the idell pompe and pride of faces / he oppreſſeth all mennes wittes. So that he may / and doth all thinges / which could not be brought to paſſe nether with the ſtrēgth of any kingdome / nether yet with the diligence of any witte / yee ſoch thinges as Chriſt him ſilf never did / with his worde among men. Were it not a foull abomination / if that a ſowe ſhuld rule the good man of the houſe / and all that are in the houſe. Doing nothinge els / but lye on the dunghill and deceave mennes ſight by ſome illuſion / Apperinge as he wer a noble man and did ſpeake certeine thinges as men do / as we have read that idolles of wodde and ſtone / have done amonge the gentils? Even ſo the Pope vnder the pretence of the name of god (whoſe name every mannes cōſcience doth feare / love / and honour) doth eaſely drawe men from the faith in to ſuperſtitious and moſt peſtilent abominations / yee the greateſt kinges / and beſt learned men. And yet he him ſelf (even like a ſowe) walowinge vp and downe in the filthy durte of his ſhamfull and wretched lyfe / is nether learned / nether mighty in armure / no not worth on hawe.

ij. Petri. ij.And in this matter let vs heare thapoſtle Peter ſpeakinge moſt ſharplye in the .ij. of the ſecond epiſtle / where he painteth the popedom ād ſetteth it out with his colours to the vttermoſt pointe / for after that he had propheſyed that falſe maſters ſhuld come which in covetuouſnes with fained wordes ſhuld make marchaundiſe of the people of Chriſt / which ſhuld bringe in ſectes of perdition. And drawe many after them / Evē deniyng Chriſt that hath bought thē / thē doth he feare them with .iij. notable examples. Of the Angelles. Of the floude that was in the time of Noe. And of the Zodomites. And he ſaieth that all theſe were / puniſſhed of god / for thexample of the weked which ſhuld come / thē he proſequutinge his matter (as concerning theſe weked maſtres) doth ſaye Namlye thē that walle after the fleſſh in the luſt of vnclennes / and deſpiſe the ruelars / Preſumptuous are they & ſtubborne / and fear not to ſpeake evill of them that are in authorite / Peter ſpeaketh not of them that do not obey Biſſhoppes / but (as he began) of the weked maſtres them ſilf / that is to ſay of Biſſhopes / Cardinalles / & the Pope / for theſe are they that this epiſtle ſpeaketh of. Firſt who ſeyth not that the Popes ſecte above all other walketh after the fleſſh in the luſt of vnclennes? For ſith they are forbidden matrimonye / and abounde in riches and idelnes / what ſhuld they do but walke after the fleſſhe? They labour not / as other men do / therfore their iniquite ſpringeth with their fatte / Nether canſt thow aſſigne me any maſters and ruelars of the people / which do thus / but onely the papiſtes. The clarkes are dayly encreaſed / and matrimonye forbidde (and both thorow the rule and authorite of the Pope) and every man may perceave what profite comethe vnto the chirch by it / for alas where as by matrimonye manye women might be good and pleaſe god livinge chaſtlye / they are now compelled to be harlottes / ād that for .ij. cauſes the one is ye miſſhevous entyeſinge thorow giftes and fayre wordes that theſe venemous locuſtes vſe. The other is yt their is ſoch ſcarſnes of clene men out of his orders that they are not ſufficient to the hole nature of women. So that if this ſhuld long continew it wold be the deſtruction of the hole world.

Beſides that / they deſpiſe rulars / who doth ſo but the Popedome / and the ſecte of papiſtes? What calleth he the ruelars and powers / but princes and worldly officers? For the Biſſhopes and ſucceſſours of thapoſtles have not rueles and powers / but ſervices and adminiſtration. And are called the ſervantes of ye Chirch of Chriſte as Paule ſayeth in the firſt to the Colloſyās.Colo. . Is not this the diſpiſinge of powers and rueles / to exempte hī ſilf by his awne authorite frō tribuetes / ſubiection / and all bourdens of ye comen welth? Paule commaundeth in the xiij. to the Romaynes to geve tribute / cuſtome and honour to them / Petri. ii. that it is dewe to. And Peter will that we be ſubiect vn to kī ges / and to all maner ordinaunces of man / how be it the Pope cōtrarye wiſſe doth exempte his awne perſon and poſſeſſions / yee and all his adherentes promulgatinge ſerſe and cruell lawes / condemninge them (no to one hell) that will heare the voice of Paule or Peter / and to bringe his ſhawelinges in to an order / requiringe and exactinge tribuete / honoure and their duetye. And now is he ſo far from honouringe of theſe powers / that he will tell ſkorne to admitte them to kiſſe his holye feate. forthermor he exalteth every preſt and monke though they be as rude as ſtockes / and more weked thē any baude / above all the nobles and princes of the worlde / by cauſe he is marked with his worſhupfull ſigne and character. Crakinge in his moſt weked rydles and lawes / of maiorite and obedience. That the Pope excelleth the emperour as the ſonne doth the mone. Inſomoch that of thoſe moſt wretched dregges of men / which are avaunced by the Popes mageſte / the powers are deſpiſed / yee and compelled to honour thoſe idolles of whom they ought to be honoured them ſilf. And I praye you in what ruele and power raigne not theſe clowdes of abominable men?

It is a mervelous thinge how aptly Peter calleth them / ii. Petri. ii. preſumptuous and ſtubborne for after they have obtained this yt they them ſilf only are called ſpirituall / and all the other ſeculare and temporall (as even now they abvſe the wordes at their awne pleaſure) there is nothinge but they dare behold to take it apō them vnder the name of this ſpirituall ſecte / forthermore if they have preſumed to take any thinge on hand / how invincible / ſtiffe / ād harde harted they are / vntill they have prevailed ſo fare that they may with full authorite and with oute regarde blaſpheme the gloryes and powers Doth not the pope being but a ſmalle worme of the erth (how be it enflamed with ye ſprete of Sathan) Curſe / excommunicate / & rebuke with all kindes of checkes the hygheſt kinges and ruelars when he liſte? All though he was ordened onely to bleſſe thē. Nether yet doth he that by cauſe the kinges reſiſt the Goſpell ād the faith. But becauſe they can not ſuffer and mayntayne the ſuperfluous riches of theſe ſhavelinges and holy chirch of Rome with their moſt weked maners and intollerable tyrānye / or els that they reſiſt the Popes vngodlines and iniquite. And this meaneth ye Apoſtle whē he ſayeth / they fear not to ſpeake evill of thē that are in authorite.ii. Petri. ii. Nether is the Popedom counted in the name of power and mageſte. Nether yet (if it were ſo counted) hath it ſuffered any ſoch thinge. Sith that no power hether to hath prevailed againſt him. But contrary he hath ſo proſpered againſt the powers / that he may ſporte and playe him not onely in the matters of inferior people / but alſo in the powers and mageſtes as is will lyeth / tranſpoſinge them. Puttinge in and out / ad Chaungeinge them as often as he thinketh beſt. Do not the ſtoryes of the kingdomes / of Fraunce / Grece / germanye / Neapoles / Sicilye and ſoch other imperyes thus reſufye? Did not l •• ye tenth (which of him ſilf was a good man) beinge deceaved by the councels and examples of his adherentes Aſſaute with this tyrannye the dukedōs of Italye / which was expulſed from vrbine / and often beſeaged Ferraria? And the Cardinalles ād Buſſhopes do counterfete him full nobelye / for the Cardinalles are made ſuperiores to kinges / & Biſſhopes to prīces. O this moſt wretched kind of men / which is ſcante worthy to feade hogges / thus they honour ye powers / thus they bleſſe ye mageſtes / thus ſeake they other mē nes profittes diſpleaſing them ſilves / thus put they away preſumptuous boldnes / and walke in the fear of God / woo be to them.

Of theſe Iudas (folowing Peter) doth ſaye likewiſe theſe dremers (that is to ſay deluded by dremers) defile the fleſſh / Iude. i. deſpiſe ruelars & ſpeake evill of thē yt are in authorite. And a litle before. There are certaine craftelye crepte in of which it was writē afore time vn to ſoch iudgemēt. They are vngodlye / & turne the grace of oure lord God vn to wantannes / and denie god the onely lord ād oure lord Ieſus Chriſt. Accordinge to that which Peter ſayeth. They ſhall craftely bring in their awne traditions / & ſectes of perdition vnder the cloke of the goſpell of Chriſth with the which the true faith of the goſpell of Chriſte ſhalbe ſuppreſſed. And Chriſt (though they retaine his name) ſhall in verye dede be denied to be ye onely lord and kinge in righteouſnes and trueth. And vnder his name ſhall they ſerve their belye pleaſures / and wanton deſyres / finally / ye piſtle of Iude which ſomtime ſeamed to me vnprofitable. Now do I knowlege yt it was extracte out of the piſtell of Peter / and onely writen to declare the Pope. And both of them ſhew / that they ſhall prevelye crepe in / that is to ſay. Bringe in their awne traditōis vnder the goſpell / as Peter ſayeth. They ſhall craftely bringe in ſectes / openinge plainlye their ſotle and deceatfull illuſions / by the which (reſervinge the name of the Goſpell of Chriſt) they preach and ſtabliſſh their awne doctrines.

ij. Petri. ii.But let vs go furth with Peter ſainge / when the angelles which are greater both in power and might / receave not of the lorde raylinge iudgement againſt them / but theſe as bruete beſtes (for the papiſtes now adayes no doute beleve not that the ſoule is immortall and ſpecially at Rome) naturally made to be taken and deſtroyed (O what a ſimilitude is this) ſpeake evill of that they know not / that is to ſaye / condemning the doctrine of Chriſt / for their awne inventiōs likewiſe ſaith iudas. They blaſpheme thoſe thinges which they knowe not to their awne deſtruction. And alſo as Iudas ſayeth.Iude. i In tho thinges that they know naturallye (as beſtes which are with out reaſon) they corrupte them ſelves. So ſhall they periſſh receaving the reward of their vnrighteouſnes (which they call hygh iuſtice / as obeyinge of the chirch. And obſervinge of religions) Reputinge it a great pleaſure to vſe for a day this delicious & deintye world (that is to ſay / they are beſtes ſervinge the belye which count this thinge for the cheffe and beſt / yf they have aboundance in this ſhorte liffe / for there is in a maner nother Biſſhope / preſt / nor religious mā made / but to thentent that he may lyve well in idelnes and devoure (not labouring them ſilf) that which the poore get and yerne with moch ſwett ād labour.ii. Petri. ji They are filthye ſpottes (for theſe men are nothinge but ſclaunderous & weked ſpottes amonge the people of God / ſith they are clene vnprofitable / fedde vp & fatted with delicious pleſurs / and vices in the chirch / and ſo ſerve them ſilf and their belyes.ii. Petri. i And of oue they make a laughinge ſtocke / feaſtinge to gedder in their deceavable wayes. This place ſemeth ſome deall to be corrupte. for Iudas recieteth the ſame on this maner.Iude. i Theſe are ſpottes which of youre kindnes feaſt to gedder with out feare fedinge thē ſelves / for he deſcribeth ye delicate liffe of biſſhopes / preſtes / & religious perſons which ſpēd & poure out with all prodigalite ye ſubſtāce / yt hath be gevē & is encreaſſed daylye thorow the godlye devotion & charite of ye faithfull. Nether fearinge the ſight of god nor man. Nether yet any thinge moved by gevinge evill occaſion to the weake / nor fore the hate of good mē. They take curious hede to thē ſilf. And fede thē ſilf daintelye. And are nothinge els / but ſpottes filthines / ſclaunder / & a burdē to the chirch where as they ſhuld be the higheſt and moſt beutefull garniſſhīge / lightes & pillars. So not we ſe all theſe thinges verefied? Therfore the faing of Peter (Of you they make a mockinge ſtocke feaſtinge to gedder in their deceaveble wayes) muſt be vnderſtond / that they feaſt with youre riches / ii. Petri. ij. or as Iudas ſheweth / Iude. i with youre kindnes & charite / for they aboſe both you & youre goodes to their awne pōpe & wātānes / with out any feare. And as I thīke it is the faute of the prenter which did put it ſo / for ignorāce / becauſe ye wordes & letters in the greke are ſo like.

ii. Petri. ii.It foloweth / havinge eyes full of advoutrie. Good lord / with what ſharpe ād vehemēt wordes doth thapoſtle inveye againſt thē. He doth attribute vn to thē the eyes of & comē womā / ye is to ſaye inſatiable. And we ſe yt theire luſt cā never be ſa •• at & fulfilled) And yt cā not ceaſe to ſinne (yt is to ſaye) whō no mā cā diſſuade frō īiquites / for they will vexe & perſequ te thē with moſt weked & vnequall iudgemētes / which will cōplaine of the defilinge of their awne wiſes or doughters / for they ab ſe by violence whom they lifte. Evē as we reade of the Gigantes in the .v. of Geneſis before ye floude.Geneſis. v. Nether is it lawfull to reſiſt thē / nor to call them in to the courte / nether yet to ſpeake againſt them / for they are ſpirituall and exempt) Begilinge vnſtable ſoules (ij. Petri. ijfor thorow their peſtilent example thye drawe many that are weake from the faith)ij. Petri. ij. Hertes they hare excerſiſed with covetuouſnes (Canſt thou have any thinge more aperly ſpoken againſt the courte of Rome ād the clergye? Who is able to numbre the craftes that thorow their covetuouſnes they have invented?ij. Petri. ij. They are now well excerſiſed / and have a proper cuſtom to deſpoile / deceave / and pluck awaye) They are curſed children / and have forſaken the right waye ād are gone aſtraye / folowī ge the waye of Balam the ſonne of Boſor. (I am in doute whether this place be alſo corrupte / or els whether purpoſly Peter did call him the ſonne of Boſor / whō Moſes in the .xxij. of Numeri called ye ſonne of be or except ye Balams father had .ij.Nume. xxij. names both Boſor and Beor / both of them encreaſſe thabominatiō of this miſſhevous example / for Boſor doth ſignifie the fleſſh. And Beor a fole. And where as Peter ſaith / that ye mad foliſſhnes of the prophete was rebuked of the Aſſe / he toucheth this word Beor but in that he loved the reward and luker / he noted boſor. And balaam (or as the trueth of the hebrewe hath Bileam) doth ſignifie the people of no reputation / or the payne people / or they that are not counted for people All theſe ſainges are ſharpe and ferſe againſt the covetouſnes / wantannes / and vngodlines of Biſſhopes and preſtes / which are made foliſſh and carnall / and are wexed groſſe / forſakinge to be the people of god. Nother only for this cauſe doth he liken them to Balam / but alſo that they are curſed chldrē as he was / which geving councell to the Moabites / thorow the ydoll Beelphegor did greatly corrupt and deſtroy the Iſraelites.Nume. xxiiij Nume. xxv. And this hole ſtorye here doth Peter applye vnto the biſhoppes / which reyſinge vp the idole of their awne doctrines & traditions. And havinge to do with the harelottes of ye Madianites (that is to ſaye with the delicious and voluptuous pleſurs of this world) begile vnſtable ſoules / and beſides ye do ſpeake evill (as it is ſayed before) of ye waye of trueth and glorye. Evē as he went aboute / to curſe the people of god.

Which loved the reward of vnrighteweſnes.ij. Petri. ij. But was rebuked of his iniquite / the tame & dome beaſt ſpeakinge with mā nes voice forbade the foliſhnes of the prophete (behold the covetouſnes ād foliſhnes of biſſhoppes which are geven ſo hedling to covetuouſnes / that they are more inſenſible then brute beſtes) Theſe are welles with out water (by cauſe they have the ſhape and name of ſheperdes with out the worke and office / as Zacharias in the .xi. ſayeth. O thow ſheperd and idole) And rackes caried aboute of a tēpeſt (Rackes are like cloudes / but they geve no raine. Even ſo theſe are caried vnder the title / and in the place of ſhepardes / and they teach nothinge / but rather are toſſed thorow their wordly affections vnto every motion of ſathās will) To whom the miſt of darkenes is reſerved for ever / good lord / how fearfull are theſe thinges? Who wold not feare to be counted among the numbre of theſe ſhave linges / againſt whom all theſe thinges are propheſied with a hole and full ſprite?ii. Petri. ij.

For when they have ſownded the ſwellinge wordes of vanite / they begile with wā tannes thorow the luſtes of the fleſſh them yt were clene eſcaped. It is mervell if this place do not chefly pertaine to vniverſites and ſtudyes of the canon lawe / for we ſe with what pride Antichriſt ſoūdeth in everye place of his decrees / where he ſayeth / we Commaund / bedding and Commaunding yow ſtraytlye / and ſoch other proude wordes he hath / with ye which he doth occupye all ſcholes. So ye Peter doth well call the not ſpeakers / but ſounders / for they are nothing but very voyces / & the teachers of moſt vaine vanite / And yet with theſe infections they have entiſed & ſeduced ye more noble parte of ye faithfull / which ſtudcige this vaine & trifelinge doctrine / applye & folow their awne pleaſure & deſires. For who is in theſe uniuerſites which ſtudieth not for thērēt of luker & glorye / or yt afterward he maye live ye more idellye? yet will I not ſpeake of yt / how manye ſoules do periſhe by ye laſcivious life / & licēs of theſe vniuerſites. Breflye to cōclude. The canō lawe cauſeth ye people of Colleges & ſcholes to be geven onely to vanite / ryot / wātānes / idelnes / pō pe & pride. And yet with an incredible noiſe ye preſumptuous pope with his Apoſtles doth boſt & cōmēd in his decrees / their ſtate / riches / & hypocriſye. So that Peter maye truely call ye cloke ād out ward face of godlines / religiō / & cōninge (wherewith this people is ſo greatlye bolne) ye ſwellinge wordes of vanite / for they are in very dede drenched & deſtroyde in voluptuous pleaſurs. This ſē ce doth Iudas helpe ſainge / whoſe mouthes ſpeake proude thinges wōderinge at faces / Iude. j. & having thē in reverēce be cauſe of avātage / here calleth he faces / the perſones / clokes & pōpes which we ſpake of before / for this kinge of faces / diſplayeth his noble titles / privileges / libertes and ſoch other.ij. Petri. ij.

And he doth verye well adioyne / Them that were clene eſcaped / but now are wropped in errours. As I thinke thus it meaneth That what thinge ſo ever was clene delivered from ſynne thorow baptime and ye word of god / after it had growen and encreaſed a certaine ceaſon was drowned and ſuppreſſed vnder their lawes and doctrines. So that they are compelled to be wropped in errours (all though thorow Chriſt they have eſcaped clene) which is done while they runne hedelinge from faith in to ceremonyes / from the ſprete in to perſones / from grace in to workes / from the trueth in to cloked hypocriſye / and the hole pompe of faces / thorow the moſt weked decrees of their preſumptuous vanite. They promiſe them libertie and are themſelves the bond ſervantes of corruption. This doth both pertaine to pardons / and to all the deceatfull illuſion by the which they commend their cloked faces and ſay they are good / Affirminge that who ſo ever walke in them / ſhuld be cownted to walke holelye and godly. For ſo are the orders of preſtes / monkes / and of the hole clargye avaunced / that they only are counted to be in the ſtate of helth / and all other are reputed wordly and ſeculare / forthermore / they fell their labours / merites / and maſſes / And promiſe forgevnes of ſynnes. How be it they are the bōd ſervantes of corruption / that is to ſaye they teach nothinge but vaine ād corruptible thinges (ād that he thoucheth in the .ij. to the Colloſyans ſainge)Col. ij. which all periſh with ye vſinge of them / and are after the commaundmentes and doctrines of men. And yet be cauſe they teach men to put confidence in them / thorow that are they the authores of eternall corruption and damnation.

How be it the tenor and concordance of the ſcripture doth ſo lye / that it compelleth vs to take and vnderſtond the bonde ſcroantes of corruption / for them that are the ſubtectes of ſynne. So that the ſenſe is / ſyth they them ſelves with their weked hypocriſye and manifeſt vices do periſhe then preſume they to profite other and bringe them to helth cmmunicatinge vnto them their brotherheddes and pardons. And it folowith. For of whom ſo ever a man is overcō / vn to the ſame is he in bondage.ij. Petrij. ij So we not here dayly / that ye Pope (though he be a miſchevous and weked man) doth preſume to diſpēce the merites of Chriſt & of his ſaincres & open hevē with his fayes to whō he wille? And the hole multitude of this clergye folowe him. So a weked mand chalengeth ye treaſure / of the chirch into his awne hand / And he him ſelf being the bond ſervant of corruptiō goth abuote to delivere other.ij. Petri. ij. Therfore Peter doth conclude that the chirch of Rome with his Pope is returned to worſe gentilite / then it was before / ſainge / for if they (after they have eſcaped by fayth from the filthines of the world thorow the knowledge / Math. xij. of the lord and of the ſaviour Ieſus Chriſt / are yet tangeled agayne therin / and overcome / then is the latter end worſſe with thē / thē the beginninge / for it had bene better for them not to have knowen the waye of righteweſnes (that is to ſay of faith) then after they have knowne it / to returne from the holy commaundemēt geven vn to them (which is of faith in Chriſt) It is happened vnto them according to the true proverbe.Prover. xxvi The dogge is turned to his vomet agayne. And the ſowe after ſhe is waſſhed is / returned to her wallowinge in the myre. Evē ſo do weſe that in the Popes kingdome faith is extincte. And that we now are worſe gentilles / then ever we were. And for this we may thanke the abominable rydles and lawes of this kinge of faces / which Peter & Iudas (as we ſe) have deſcribed and painted effectuouſlye / with his ſaces and exterior powers. Now foloweth the frute and finall worke / of them.

Danie. viij.And he ſhall corrupte mervelous thinges.

¶This word / mervelous / in the hebrewe is called niphlaoth and in other places is trāſlated / great / miſticall / and ſecrete / as in the xj. of Daniel / Danie. xi. He ſhall ſpeake greate wordes againſt the god of goddes / And this word / Gene. vj. corrupte / ſignifyeth here as it doth in the .vj. of Geneſis where it is writē that ye erth was corrupte / ād that all fleſſh had corrupte / their waye / and that god wold corrupte / or deſtroy them with the erthe. So that paravēture we might ſaye better in this place /

And he ſhall corrupte greate thinges.

And Daniel is indifferent to be taken .ij. wayes. Other to vnderſtond thoſe great ād mervelous thinges / which this kinge ſhall invade to corrupte them. Or els his workes that he doth / exercyſe in corruptinge other thinges / ſignifiinge that his actes be mervelous and incredible / And this latter ſenſe doth oure interpreter folowe / whom alſo we will folow / all though the firſt ſenſe be even as true / for / no doute / they are greate and mervelous thinges which he doth corrupte / but they are onlye knowne and attayned by faith. Therfore the ſenſe ſhalbe / He ſhall corrupte mervelouſlye / ād ſhall be as a great and incredible corruptor / he doth not deſcribe what evill good thinges / ſhall ſuffer of him / But what great abominatiō he ſhuld worke againſt good thinges / ſhewinge his fortune and proſperite.

Therfore he ſpeaketh not of violent corruption and deſtruction / as tyrantes ſpoile and deſtroye kingdoms and contres thorow warres ād violēce of armure / for ſoch a kinge as he is / ſoch a deſtroyer is he alſo / that is to ſay he ſhall do all thinges with faces and rydles / which ſhall not be ſtrēghthed by armure / witte / nor learninge / but thorow a ſtrange and outward power as the next verſe doth ſpecifye / which ſayeth. And he ſhall proſper / and ſhall do / ād ſhall corrupte ſtronge men / and the people that are holye / and deceate ſhall proſper in his hād. It foloweth therfore that he deſtroyeth not Cytes and provinces / but rather thoſe thinges which are wont to be ſuppreſſed of theſe faces / rydles / and deceates / and which are clene contrarye to them that is to ſay the trueth and word of trueth the ſprete and playne ſymplenes / which is the faith in Chriſt / and kingdom of good conſciences / and that Chriſt calleth the kingdom of God / the kingdom of heven and the kingdome of trueth. For ſo before pilate he confeſſeth and knowlegeth that his kingdom is the kingdom of trueth for he ſayeth every man which is of the trueth heareth my voice.Ioan xviij. Wherfor this kīge which is the deſtroyer of the kingdome of heven / and corruptour of the ſimplicite which is in Chriſt Ieſu (as it is ſaid to the Corinthiās) is no nother but very Antichriſte teaching in ſted of the faith / workes / for the trueth / a cloked vyſare / for ſecreat myſteryes / outward faces / for the goſpell / lawes and rydles / for pure clennes ſotle craftes / and for the word of god / their awne traditions and decrees / ſo deſtroing the conſciences / and corruptinge the ſprtte.

Let vs now iudge whether the pope fulfill this parte. Firſt this is evidēt that thorow Chriſt all ſynnes wer ſo damned and taken awaye / i. Timo. j. that alſo the occaſiō of ſynne (which is the lawe) did not remayne / but was ſupp eſſed / for thorow the faith he made all thinges / fre. So that a chriſten ſhuld worke nothinge by the cōpulſion of the lawe / but all thorow the ſprete of libertye / as Paule ſayeth in the .j. of the firſt epiſtle to Timothe. The lawe is not geven to a righteous man / for what ſo ever is done by compulſion of the lawe is ſynne / for it is not done with a glad and willinge ſprete / but with a contrarye will and rebellinge againſt the lawe / ād this truelye is ſynne.ij. Co. in. iij. Therfor in the .iiij. of the ſecond epiſtle to the Corinthiās he calleth the preachers of the new teſtament the miniſters of the ſprete and not of the letter becauſe they teach grace and not the lawe. Wherfore in the hole new teſtamēt are there no vrgent & grevous preceptes. But only exhortatiōs to obſerve thoſe thinges which were verye neceſſarye to oure helth. Nether did Chriſt and his apoſtles at any time cō pell any man. And the holy goſte was for that cawſe called paracletus / that is to ſay an exhorter and cōforter. And here is theffecte of the hole matter / yt they are the people of Chriſt / which willingly do heare and folowe him / not for any feare of the lawe / but only entyſed and led with a gracyous libertye ād faithfull love / Not doing any thinge be cauſe it is commaunded / but becauſe it is pleaſant and acceptable vnto them / though it were not commaunded / for they ye wold do otherwiſſe ſhuld be counted the people of the lawe / and ſynagoge / wherin the tranſgreſſers were killed. Wherfor in the .xix of Mathew / he ſpeketh cōditionally / Math. ix. if thow wilt entre kepe the commaundmentes. And in the .v. of Mathew he ſayth not / Dat. v. I will that you be poore but he exhorteth them gē tyll ye ſayinge / bleſſed are the poore in ſprete / and ſo forth. And to be ſhorte in the new teſtament are all thinges declared which we ought to do and leve vndone / what reward is ordened for them that do and leve vndone. And of whom to ſeake / find and obtaine / helpe and conforte to do and leve vndone. But no mā is compelled (Every mā is ſuffered other to periſſh or to be ſaved) but accordinhe to their awne will. Therfore in the .xviij.Math. xviij. of Mathew he theacheth that a rebellion ſhuld not be kilde / but avoided and put out of cumpanye / like a gentill.

So he hath not delivered vs from the lawe / but from the power and violence of the lawe / which is the very true loſinge / gevinge all men libertye at their awne perill to do other good or evill. But for all that he hath not taken a waye from the powers and officers their righte / ſwerd / and authorite to puniſſhe the evill / for ſoch pertaine not to his kingdome vntyll they are made ſpirituall / and then frely and with a glade harte ſerve god. And ſith theſe thinges are ſo in the preceptes of god (moch more they are of value in the ceremonies / which are clene vaniſſhed away) ſo that we can not offend againſt them / let vs thanke our father which hath plucked this yoke from our neckes. And deſyre faith of him / which faith onlye is moſt ſufficient vn to our iuſtification / but ſith this kinge of faces the Pope doth nothing but commaund and compell in all his decrees / and that in the ſted & name of God / it is evident ynough how that he is the adverſarye of Chriſte / and the corruptor of the new teſtament / yee and the Enimye of the Chriſten lybertye. Compellinge mē againſt their willes to do ye workes which he commaundeth them / thorow the which tyrannye he is the author of ſo many ſynnes be cauſe the workes are done of no glad minde / for while they thinke that they are boūd to his commaundemētes / they have a blotte in their ſcrupelous conſciences if they omitte any thinge / and yet be cauſe they do it with an evyll will truely they offend in their hartes / where as they ſhuld not have offended / thorow their reſiſtinge and hatī ge will of the lawe / if he had commaunded nothinge / but only exhorted and deſyred. And contrary wiſſe to them that obey him / he is the author of falſe fayned rightuouſnes / for while they beleve that they have done well / and repute their obedience for iuſtice / they are brought to this blindnes that they thinke they are good / not thorow the faith of Chriſt / but by theſe lawes and workes. And thus truely doth he corrupte the faithe ād trueth / both multiplye and encreaſſe evyll conſciences / and make fayned good cōſcieēes. And ſith he doth ſo thorow all the world / it is evident what a corrupter and diſpoylare he is / for even ſo many he corrupteth / as he hath ſubdewed and ledde vnder his lawes and imperye. And who is be in the world that is not ſubiect vnder him. Excepte they be infantes or paraventure ſome ſimple perſons / which are reſerved by the inſcrutable councell and proviſion of god? O thow mā of ſynne. O thou ſonne of perdition. O thow abomination. O thow corrupter. O thow author of evill conſciences. O thow falſe maſter of good conſciences. O thow ennimye of faith ād chriſten libertye / who is able for to reherſe / yee or containe in his minde the infinite waves of this monſtruous kinges evilles?

How be it the end of theſe miſchevous evils are not yet come. Yf he had ordened theſe his lawes / in thoſe workes of vertues that are commaunded in the .x. preceptes / or els in ſoch as the philoſophers and naturall reaſon did deſcribe / as are iuſtice / ſtrength temperāce / Chaſtite / mildnes / trueth / goodnes / and ſoch other. Paraventure they ſhuld only have made a Sinagoge / or els have ordened in the world a certaine civile iuſtice / for thorow theſe alſo faith ſhuld have bene corrupted / as it was amōg the Iewes / how be it now he kepeth not him ſilf with in theſe bondes / but rvnneth ry ot more at large rayſinge infinite tempeſtes of miſcheffe (yet are we compelled to ſaye he dothe no hurte) for he entyſeth and driveth vs to cerimonyes ād his awne fayned traditions / as to places perſons / clothinge / meattes and dayes / ād bindeth vs (like aſſes / and ignorant foles / ee and ſtockes) vn to them with an indiſſoluble bond enduringe our hole lives / ſo that it maketh me ſorye and aſham of this pernitious abomination / and maketh me vtterly abhorre it vn to death / for Chriſt (as I have ſaide) takinge awaye all lawes to make vs fre ād at libertye / did moſt of all ſuppreſſe ād diſanulle the ceremonyes which did conſiſt in places / perſones / garmē tes / meattes dayes and ſoch other / ſo that their vſe ſhuld be to all men moſt fre and indifferent / nether addreſſinge the conſcience to ſynne / nor yet to iuſtice which is obtayned thorow only faith in Chriſt. How be it the Pope not content / at the leſt with thoſe places / meates / clothinges / and dayes / which were preſcribed in the lawe of moſes. Doth werye corrupte / and deſtroy / the chriſtē cō gregation with new obſervations / other invented by his awne pregnant witte / or ls by the ſotle imagination of his adherentes / which alſo he doth encreaſſe daylye and cō maunde after his awne luſt / & that yow may perceave this the more evidently / we will vſe certaine examples after the maner of an induction to rote and ſtabliſſh it in yow.

Chriſt takinge away the difference of all places will be worſhupped in every place. Nether is ther in his kingdō one place holye / & an other prophane & with out holines But in everye place all thinges are indifferent. Nether canſt thou more hartely & better / beleve truſt / and love god in the temple qwire / altare / and chirch yerd / then in thy barne / vineard / kichen / and bed. And to be ſhorte the martyrs of Chriſt have honoured him in darke dongeons and preſons. And ſancte agnes. In the ſ ues for gat not her redemer. But the Pope doth conſecrat Churches gevinge greate pardon and privileges vn to the halowinge. Makinge ſtraite lawes to condemne their conſciences / ye other in ſporte or els in erneſt do violate the houſe that they have halowed / which ſhuld nothing offend if they had hurte their awne houſes or any other mannes. Be ſides that if thou obey the Popes commaundmentes / thow arte made a religious man / and an obedient and faithfull ſonne of the chirche / thow haſt found a conſcience of a good ād rightuous weake Now compare Chriſt and the Pope to gedder. Chriſt ſayeth. There is no ſynne cōmitted thorow the vſinge of any place except it be to the hurte of thy neghbour. The Pope ſayeth. It is ſinne if thow do any bodelye worke in the chirch. Or els if thow counte it not to be more holy then a comen houſe. Doth not the Pope here make ſynne in vſinge of thoſe places / in ye which chriſt maketh none but dimitteth vs fre? Doth not ye Pope make a ſcrupelous cōſcience / wher as Chriſt ſetteth vs at libertie? Doth not ye pope ordē thorow his doctrine / bōdage / feare / captivite / ſnares & ioperdeys where as chriſt ſettethe ſure cōfidēce & fredō. Is not thē the Pope Antichriſt / ye author of ſinne and conſciences / by his tryfelinge / foliſſh / vnprofitable / ād weked lawes? what nedeth any chriſtē theſe lawes & obſervāces vnto iuſtice? O this deceauinge & childiſſh illuſiō which is worthy to be laughed 〈◊〉 & yet is it of ſoch ſtrength & might that it cauſeth great ſinne and perdition.

Chriſt teacheth ye iuſtice or his worſhupe cōſiſteth not in theſe places.Actuum. vii. Ioannis. iiij. But ye pope ſaieth ye it is iuſtice & worſhupe of god to bild chirches / to halow thē / to preferre thē above comē houſes for ye holines which is geven vnto thē. O what a worthy religion is this for this idolle? how mete & cōveniently did Chriſt provide / yt the cōſecratiō of chirches & belles ſhuld ōly pertaine to biſſhopes? truely it is even a mervelous mete office for a biſſhoppe.

For ſoch as the biſſhopes are ſoch ſhuld alſo their workes be. And they are nothinge but idolles / and viſars (while that they ſet aparte their office of preachinge) and are only Biſſhoppes in titles & apparell. Therfore it was not conveniēt that they ſhuld ſancrifie the faithfull ſoules (that is to ſaye the verye chirch of God) with their worde and prayer / but rather to anoynt and ſprintell with holy water belles / wodde / and ſtones / in which myſe / ſpiders / and birdes might dwell / & not Chriſt. So a ſtocke doth conſecrate ſtockes / a ſtone ſtones / a blocke blockes / a painted viſare / viſars / and an ydolle idolles / and in all poyntes he him ſilf is like that he haloweth. And yet in reachinge / kepinge / ād garniſſhinge theſe thī ges / good lord / what lawes and gloſſes are there / invēted / what ſcrupuloſite of cōſciēce what caſes reſerved / what penance & ſatiſfactions are there imagined for the trāſgreſſion of thē. And our moſt reverēd father doth very hardly forgeve theſe fayned ſynnes. I tell you not with out monye / he will ſoner a great deall remitte advoutrye and the moſt miſchivous offences that cā be againſt god / yee and rather then fayle mayntē you in thē. forthermore with what great pardons doth he reward theſe iuſtices. And it is verye well ordered / for ſoch ſinners are worthye ſoch remiſſions. And ſoch rightuouſmen ought to be crowned with ſoch rewardes ſo yt the indulgences and abſolutions muſt be as true / as are the ſynnes and iuſtices. O this abominable abomination.

Likewiſſe. Chriſt did put no difference in mea tes and dayes as the apoſtle teacheth in many places.Galath. iiij. Nether wold he that in the vſe of any meate or any daye there ſhuld be ſynne / for in the goſpell the vſe of meate is not reproved / but only the concupiſcence of meate. But this moſt holy adverſarye of Chriſt / nothinge regardinge the concupiſcence doth forbed thorow the authorite of god and vnder his name / the vſe of fleſſhe / Milke / egges / butyre and ſoch other / thorow all the lente / and other certaine dayes which he hath preſcribed to be faſted / makinge and ordeninge his foliſſhe faſte not in refrayninge the concupiſcence / but in forbeddinge the vſe / i. Timo. iijj. as Paule in the .iiij. of ye firſt epiſtle to Timothe did propheſy vpon him ſayenge. Forbigginge to mary / and cō maundinge to abſtaine from meattes / which God hath created to be receaved with gevinge thankes. wherfore here alſo are ſinnes made thorow the weked will of this mā of ſynne / where as of their nature they were fre and with out ſynne. And he bindeth to theſe thinges / mennes conſciences / and vexeth them with foliſſhe lawes. In ſo moch ye the rude people now a dayes do abhorre nothinge ſo vehemently as the tranſgreſſion of theſe faſtinge dayes. And put their confidence ſo moch in no thinge as in this faſt of the Pope / for they count it a thowſand times leſſe faute / to kille to do adoutrye ād to ſtele / then for to have eaten egges / but re / milke or fleſſhe in the lent ceaſon. Nether is this maſter of the chirches / the fontayne of lawes and rightuouſnes / the ſhepard of the hole congregation / ād hed of the catholike chirch / moved any whitte to mercye ād cōpaſſiō / by cauſe the faith is thus ſuppreſſed / & weke cōſciēces thus wickidly brought in to errours / but rather reioyſeth in this deſtruction of ſoules / and corruptinge of faith / yee and calleth vpon them ād conſtr yneth thēto it Nether will he ever forgeve the tranſgreſſion of one of his lawes vntill he be well moyned.

Sith thē the pope doth make ſynne / where Chriſt taketh it away / and ordeneth iuſtice where Chriſt ſayeth is none. And doth bind and ſnare cōſciēces where Chriſt doth ſet thē fre. And doth all thinges clene cō trarye / puttinge ſynne in the ſtedde of grace and the lawe in ſted of the faith / doſt thou yet doute whether he be the very antichriſt and abomination ſtandinge where it ought not ſtond? Are not theſe contarye / Chriſt ſayeth here is no ſinne / the pope ſayeth yes here is ſinne. Chriſt ſayeth here is no iuſtice / b th the pope ſayeth yes here is iuſtice. Yf he wold ſuffer them indifferent or els only wold exhorte men vn to them / he ſhuld not be antichriſt / but now be cauſe e commaundeth it in in the name of Chriſt (though he lye) and doth exacte it vnder the payne of dedly ſynne / he doth vtterly corrupte ye chirch / ſuppreſſe ye faith / avaunce ſynne & deſtroy the conſciences of the chriſten.

Of this kind are all the worſhuppinges of veſturs / veſſels / & relikes / where of ſpringe a fayer ſorte of ſinnes. Yf a nunne / ouch the ſuperaltare or the corpores / as they call it) there is a ſynne committed / to touch the chalice it is a great tranſgreſſion / to ſaye maſſe with an vnhalowed chalice is a grevous offence / to do ſacrifice in veſtimentes which are not conſecrated is a carefull crime / It is alſo reputed for a ſynne yf in miniſteringe any ſacrament / he lacke any ornamēt that pertayneth therevnto. Yf he call a child or ſpeake in the wordes of the canon He offendeth alſo that doth ſtammer or ſtutte in the wordes of the canon / he ſynneth that toucheth the holy relikes of ſaintes / And he that toucheth the ſacrament of the altare other with hād or ſinger though it be for neceſſite to plucke it from the rouffe of his mouthe cōmitteth ſoch vilonous iniquite / ye they will ſcrape ād ſhape of / the quicke fleſſhe of the parte which did touch it / ſo that very madnes it ſelf can not be more out of order and reſone / I think at the length they will flee the tonge / the rouffe of the mouth the throte / and the bely becauſe they touch the ſacrament. But to hurte thy neghbure / or prevelye to convay away any of his good / or not to helpe him in his nede / is in a maner nether counted for ſynne / nor yet regarded / But what nedeth me to reherſe any of theſe abominations / ſith the hole world is repleniſſhed with his iniquite? What mō ſtruous abominatiōs doth not he with his adherentes bring to paſſe / which are not only ſuperſtitious / But alſo de ſye in the hed furious / and foles of extreme madnes.

Finally / thorow the authorite of the pope in a maner all the creatures of god and all the vſe of them is made ſynne / for Chriſt wold that in none of theſe ſhuld be any ſynne nother yet iuſtice / the cauſe was paravē ture be cauſe he onlye was holy. How be it it was cōvenient for the moſt holye vicare of Chriſt / that he reſiſtinge Chriſt ſhuld here multiplye and encreaſſe ſynnes ād iuſtices / and repleniſſhe the world (corruptinge the chriſten libertye and ſuppreſſinge the faith) with foliſſhe / fearfull / erromous and periſſhinge cōſciences. Behold now who is the man of ſynne and ſonne of perditiō. Nether yet have I enumbered the thicke ſwarme / and infinite hoſte that depend on him / as cardinalles / biſſhoppes / preſtes / monkes / fryers / nunnes / decanes / ſubdecanes / and other ſhavelinges which boſt thē ſilf fre frō the lawe. For theſe thorow their ſhavinges / veſturs / houres / and behaveours / abound with as many ſynnes / as the duns mē with relatiōs / or thomiſtes with their realites / & yet put they ſo manye of them in every thinge / as there are creatures in the world / and conſideracions in them. Good lord / All this wretched multitude of men is nothing but ſynne / for he is counted a very apoſtata and breker of his religion / which is not ſhaven / if he read not his preſcribed houres / yf he be not clothed with a preſtly colour / yf he were not a hode or a coule / yf he be not appareiled with purpull and ſilke / or els chaunge any of thoſe thinges which are appointed him to do / who wold not iudge a religious man to be an apoſtata / if he went in a laye mānes aparell / or wold not be ſhaven in due time? But for to playe the apoſtata & departe from the faith is nothinge regarded / In trāſgreſſinge the hyghe decrees the popes awne diſpenſationis ſcant counted ynough / though it be redemed with never ſo moch monye (all though for a litle try full he will remitte any offence to wardes god / yee and ſomtime offer the remiſſion for nought) So depe entereth the tyrannye of his lawe in to our wretched conſciences Therfore Daniel doth verye well ſaye / that he ſhall corrupt mervelous thinges / for what is it that he leveth vncorrupte? yee ād ſo he dothe corrupte them that they can not be repayred / for the conſciences are ſo weaked and brought into bondage. In ſo moch that I am in doute / if the pope wold abrogate all his lawes / whether yt by thoſe meanes this ſcrupuloſite might he weded out of mennes hartes / ſo that their conſciēces might be heled / ſo cruell and incurable is this plage of the people / which is ſowen among them (Yf I may vſe Eſaias wordes) of this kinge Aſſure. •• e. x.

Here haſt thow the fruete of theſe faces and rydles / which is the corruption / of the chirche / of the faith / of Chriſtes libertie / of the ſprete and trueth / and of all the goodnes which are geven vs of god / This is ye true Antiochus in ye .viij. of Daniel / which there was named to be a figure / of this kinges faces / Danie. vij. This is he which was exalted againſt the ſtrength of heven / and did caſt donne of the ſtreght / and of the ſterres / ād did trede them vnder his feate / & prevailed vntill he cam vnto the prince of ſtrength / and toke of him a great ſacrifice (that is to ſay faith) And caſte doune his holye place (that is mēnes cōſciences) he hade ſtrē ght gevē him againſt ye greate ſacrifice becauſe of ſynne / & ye trueth in the erth ſhalbe felled & caſt doune / And he ſhall proſper & do. Doth not ye pope fulfill all theſe thinges avauncynge his faces & ridles againſt ye trueth & faithe? Marke well what ſathan ſpeaketh by their moutes / They ſaye that all thinges were not ſette in a perfayte order of Chriſt but were lefte to the iudgement of the Chirch to be ordered / ſyth Chriſt ordened that there ſhuld be no ſynne but vnbeleffe and no iuſtice but faith. As he ſayeth in the xvj. of Ioan. he ſhall rebuke the world of ſynne / becauſe they beleve not in me / And agayne. He that beleveth not ſhalbe cōdemned / All thinges that are with out a man do not defile man but are clene fre / except we offend againſt them with an evill concupiſcence which cometh from with in. How be it the Pope defileth the hole world by theſe outward thinges / and is nothinge moved with the inward polluſiōs. Be hold how playne Chriſtes wordes are / and yet we will not ſe this his adverſary and corrupter of the faithe.

Beſides thes maners of ſynnes & perditions / the pope hath ordened other trāſgreſſions. firſt ye falſe truſt of ſoch workes / which is duble iniquite / for they which obey ye pope in his preceptes / & eſchew ſoch thīges as ye pope cōmawndeth / do thinke with hyghe preſumptiō (yee & alſo are counted of other) yt they have done well & deſ roed hevē. And this is ye other pernicious inſtrumēt of corruptiō which rageth thorow ye hole world / Be cauſe ye with this truſt & cōfidēce ye faith of Chriſt cā not cōſiſt / forthermore be cauſe they are ſo oppreſſed & lade with ye multitude of lawes / yt they fulfill them only with ye outward worke for their willes are clene cō trary & wold reſiſt them / As we ſe by experiēce in ye trobleous beſines / of vigilles / maſſes / ād houres which both muſt be ſayd ād ſonge / In the which they labour with ſoche weryenes / that now adayes no laboure is more tedyous. Yet nevertheleſſe the heddes maſters & cruell exactores of theſe moſt hard workes compell vs to worke ſoch thinges with out ceaſſinge / which before god are nothīge but grevous ſynnes / all though before men they be good workes / and counted for the ſervice of god / here are invēted thentiſmentes of the ſenſes thorow organes / muſike / and diverſite of ſonges / but theſe are nothinge to the ſprete / which rather is extincte thorow theſe wātan trifels Ah Chriſte / with what violēce / with what hoſte and power are they driven heddelinge to ſynne and periſſhe / thorow his abomible abomination / It is an ••• rible / tremblinge and feare to loke in o theſe cruell whorlp oules of conſciences / which periſſhe with ſoch great paynes and labour.xi. Reg. xxi. O what light and childiſſhe offēces are theſe / wherin Manaſſes and other weked kinges ſynned by doing ſacrifice with their awne children and progenye. Truely the curſed ſacrifices of the moſt rude gentils / no not of the leſtrigones / Ma h. xij. may be compared vn to oures / The ſayeinge of Chriſt may be verified in vs ſeven more weked ſpretes make the end worſſe then the beginninge / for I ſaye that we gentiles are worſſe ſeven times thē we were before we knew Chriſt.

And that we may be ſhorte concerninge this corruptiō / and that thow maiſte perceave that there is nothing in ye pope but ſynne and perdition. Marke well / not only his lawes are ſynes / but alſo all the workes that folow them (and not thoſe alone which are fained and done with werynes as I ſaide before) yee and the rewardes are the greateſt ſynnes of all / So that the leſſe ſinnes are rewarded with the greater. Thow will axe me how? I will tell the. They are not contente to binde and deſtroy Ieſus but alſo they let go Barrabas the theffe / that is to ſay / he doth exempte thorow his privileges the hole multitude of his clargye / from the burdēs and labours of all men / that they may lyve in idelnes and riches / regardinge nothinge to committe the abomination of Zodom & Gomorrha. Nether is it lawfull for any mā to reprove / accuſe or correcte them whē they tranſgreſſe. But only the pope / which nether will do it / nether yet cā yf he wold. here ſprīge out of fatte their iniquites. By theſe meanes abound / defloueringe of virgins / advoutrye / fornicatiō / vnclennes / covetuouſnes / ſoreltye / deceate / and the hole cloude of wekednes / yee and not only abound / but alſo raigne vnpuniſſhed / with out feare of god or man. And if any mā rebuke or checke thē he is reputed a weked tranſgreſſor of ye popes privileges / and is giltye for hurtinge his mageſte. To this pertaine the moſt holy lawes and decrees / de foro competenti. And all thoſe in the which the clergye is exempte from the accuſation / iudgement / and puniſhmēt of the laye men: yee and their poſſeſſions. finally / this moſt holye adverſarye of Chriſt hath made vſurye / ſotiltye / and rape / lawfull vn to them / while that he doth admitte to the encreaſſe of the honour and worſhuppe of God / vniuſt reſtoringes vnlawfull bargaynes / and deſpenſeth graciouſly with pety bryebrye / geving thapoſtles benediction to be pertaker with them. As for the abſtayninge from matrimonye we have ſpoken of it bot / he how Sathan was the author that it was forbede / and what ſynnes and perditions are entered / yee ād daylye encreaſſed thorow the forbedinge of it.

Have we any ende of this bottomleſſe pitte and hell? Were not only the othes where with he bindeth / biſſhopes / preſtes / mō kes / princes ād vniverſites / ſufficient to make him the man of ſynne and ſonne of perdition? For who is able to recite the periuryes / ſyth there is in a maner no mā that ſwereth with his will / and yet is he compelled to ſwere / where as is no neceſſite of the faith or of his neghburs profite / wherfore thow takiſt the name of god in vayne / for that which is not done with the affect and mind of the harte / is done vaynly and with ſynne. So that this kingdome of faces hath not only prevayled to corrupte the fayth / but alſo to deſtroy good maners. In ſo moch that he hath lefte nothinge. But it is attaynted ād in a maner putrified. And yet hath he cloked and covered theſe curſed mōſtres with ſoch a fyne ād beutyfull colour of faces / and hath ſo defended thē againſt every power both of vertue & wepon / that this kinge of faces was moſt mete to be the laſte monſtre in the end of the world / prepared againſt the great cominge of Chriſt / that Chriſt might ſhew his great vertue and power / in the greatnes of this monſtre / here ſpeake I nothinge of the infinite evilles by the which he tranſgreſſeth the .iiij.v.vij. and viij. commaundmentes / for he taketh awaye thobedience which the children owe to their parentes / ſturringe vp and arminge the ſonnes againſt the fathers as it is ſene en Hē rie the .iiij. and manye other / Henry the iiij. emperoure. for he will that he be hard above / and afore all other Alſo that he repleniſſheth the world with bloude and murther / makinge debate at his awne pleſure be twixte kinges and princes / beinge the occaſion of great warres and cō tentions. So that a man may doute / whether ſathan him ſilf (if he raigned preſently among vs) might bring ſoch thinges to paſſe as the Pope doth. Now doth this mighty theſe invade ād ſubdew hole kingdōs and dukedoms. And devoreth biſſhoprickes benefices / ād all the goodes movable & immovable in ye hole world / thorow ſubſidyes bulles / and other infinite craftes very ſotle / craftye and lyeinge / knittinge / and vnbindinge all thīges / according to his pleaſure. And this man of ſynne and ſonne of perditiō / conveyeth his matters on that facyon / that he denieth them to be ſynnes / yee and affirmeth that it is ſynne if any man reſiſt or laughe at them. And that ſo abominable ſynne that no hell is ſufficient to puniſſh it. And he hath drawen vn to him in to this weked mind and ſentence (all though not the hole world) yet truly at the leſt the hole hepe of the clergye / and a great parte of the laye people / deſtroyng them that conſente vnto him perpetuallye / ſo that not by one maner of waye / but by all wayes he corrupteth and deſtroyeth all thinges / and may well be called a corrupter of mervelous thinges.

The ſacrament of the altare.But let vs procede to the greateſt & moſt abominable miſcheffe of all other / concerninge the ſacrament of the altare and baptime or repentance. Firſt he hath taken from the chirch the holy miſterye of the maſſe. And ſo hath corrupte it concerning the laye people that he hath clene taken awaye the one parte from them / and not only takenie awaye / but alſo made it ſinne / yee ād extreme hereſye if any man according to the ordenance of Chriſt vſe both the kindes. O lyvinge & immortall god / what preſumptuous boldnes hath this weked abominatiō? If Chriſt had forbeden any of the kindes / he had bene an heretike yt had receaved both but now ſith he doth not forbed it / ād ſo ordeneth no ſinne in the receavinge / but rather doth orden both partes to be receaved / his vica e in a thinge not forbed / but lawfull and fre / yee ād ordened of Chriſt hīſilf / hath made not onlye ſynne but alſo hyghe hereſye. Nether ſo is Antichriſt knowē / but is yet worſhupped / as the vicare of God. O the rowghnes of the wrath ād furye of god Playnly I thinke that the hole is takē away ſith I ſe manifeſtly on parte gone (for the bred and the wine is but one ſacramēt) the other is left only for a laughinge ſtocke / for he that in one parte offendeth againſt god is giltye in all / except paraventure god by his ſecreate iudgemēt hath reſerved it in the faith / with out any outward receavinge of the ſacramente. Therfore it were better to rece ve nether of the partes then the one alone / for ſo we might the more ſuerly eſchew the trāſgreſſion of that which Chriſt did inſtitute.

Yet he not ſatiſfied with this his furye ſetting a moſt cruell and deadly ſnare to tangle the conſciences / ſuffereth not the vſe of this ſacrament to be fre. But compelleth all to gedder on one certaine daye ons in the yeare to communicate. Here I pray the good Chriſtē brother / how many doſt thow thinke do excommunicate only by the compulſion of this precept which truely in their harte had lever not to communicate? And all theſe ſynne (for they do not communicate in ſprete / that is to ſay nether in faith nor will / but by the compulſion of this letter and lawe) ſyth that this bred requireth a hungery harte / and not a full / ād moch leſſe a diſdayning and hatefull mind. And of all theſe ſynnes the Pope is author conſtrayning all men by his moſt cruell lawe to theyr awne deſtruction / where as he ought to leve this communion fre to every man / and only call and exhorte them vn to it / not cō pelle and dryve them to it. Conſider well / whether by this occaſion the world be not repleniſſhed with ſynnes vpe to hevē. And with this floude ynough deſtroyed. So he doth not only deſpoyle vs of oure ſacramēt / but alſo that which he leveth vs / he ordereth on that maner / that thorow the occaſion of it he fulfilleth the world with ſinne / and ſo bringeth vs vnto deſtruction.

How be it he doth moch more mocke ād illude the preſtes for fyrſt he turneth the maſſe which is a ſacrament and teſtament / to be reputed for a benefite and good work by the which preſtes ſhuld make ſacrifice for ſynnes / and ſhuld helpe the qwicke and deade in all tribulations. Chalenging vn to him filf by this fayned lye all ryches / glorye / and powers of the world. So that now the maſſe is clene vnprofitable vn to oure healthe / and is only of value for luker vnder this incredible perverſite and vngodlineſſe / forthermore they make a ſacrifice of it / By the which they do well and geve thankes vnto God / as though he had nede of oure goodneſſe / of whom we receave all thinges / playnly this weked perverſite paſſeth all ſenſe and wordes / and yet hath it beſeaged / yee and oppreſſed the hole worlde. Thierdly / he maketh a private thinge of a comen / for the maſſe in both partes never ought to be ſuffered vn to one mā / ſith that Chriſt wold have it comen / ſo that the preſt executinge ſhuld communicate both partes vn to ſome congregation gadered vn to him. How be it now the preſt celebratinge doth communicate only to him ſilf both partes. And yet in the meane ceaſon he doth communicate and applye ſpiritually, the fruere of the maſſe vn to whō ſo ever he will (that is to ſaye he dreameth yt he doth cōmunicate ſome thinge) as though it were a good worke & ſacrifice. And ſo where it ought to be receaved comēlye / he only doth receave it / ād yet not as the gifte of god to poſſeſſe it / but as his awne gifte to offer it. O what profund ſees of ſynnes / abound in this one ſacrament. Good lorde / how fewe / or rather none are there which vſe it lawfullye as Chriſt did orden it / and as his apoſtles kepte it.

Auriculare confeſſion.The ſame and like madnes doth corrupte all thinges in the auriculare confeſſion of oure ſinnes / for firſt / ſith this confeſſion is a thinge verye holeſume / it ought to be fre for oure new lawe (which is the goſpell) will not ſuffer any lawe of compulſion / but only of councell and exhortation. But ſo many ſynnes doth the Pope make / and ſo many ſoules doth he condeme / as are confeſſed againſt their willes how oftē ſo ever it be / for when they confeſſe thorow the compulſion of the Popes lawe their mind reſiſteth his lawe. And ſo do they ſynne / belevinge in their weke and wretched conſcience that they are bounde of neceſſite to confeſſe them ſelves / and yet confeſſe they againſt their willes / and knowlege their ſinnes with their mouthes and not with their hartes / that is to ſay faynedly. And ſo offend grevouſlye. Now conſider ſubſtantiallye what ſurges and waues the Pope hath excitate in the world by this one lawe of compelled confeſſion. How manye is there yt with a glad and fre harte confeſſe them ſelves? Yet no mā doth thinke yt this is ſinne / in ſo moch ye all men periſſh or they beware thorow this ſame ſonne of perdition & abominable man of ſynne.

And to thentent that this profoundite of ſinnes and perditions ſhuld be greatter / he compelleth alſo that the offenſes which are cōmitted againſt his lawe ſhuld be confeſſed / yee and that chefly of all / with all the differences of ſynnes / kindes / natures / doughters / neſys / branches / circunſtances / ād infinite other abominations / in ſo moch yt the moſt ſpirituall mā of all / ſhuld here begyne to ſynne ād periſſhe / that is to ſay cō feſſe againſt his will / for this ſentence ſtō deth firme and ſtable / he that doth a thinge againſt his will doth it not. And againe. Cōpelled ſerviſes pleaſe not god. Sith thē the Pope hath no nede of theſe lawes / but only to ſtabliſſh and encreaſſe his tyrannye it is evident that he is the author of infinite ſynnes and infinite perditiōs / while that by his lawes / he geveth a greate occaſion of evill to weake and froward cōſciences / which thinke them ſelf to be bound vn to the fulfilling of his lawes / for if a man beleve yt he is bounde / and doth not fulfill that which he thinketh him ſilf bound to with harte ād mīde / he doth ſinne with out c aſinge as Paule ſaieth in the .xiiij.Roma. xiiij. to the Romayns he that maketh conſcience is damned if he eate / for what ſo ever is not of faith the ſame is ſynne. But this beleve ye pope requyreth in his lawes / ād yet cā he not geve the mind to do it. And truely ſo litle neceſſite and authorite hath he to exacte it / as he hath power to geve the mind to fulfill it. So that there is no e uſe but even / his pure pleaſure which repleniſcheth the world with theſe ſynnes and perditiōs / and devoreth ye Chriſten / ij. Petri. ii. as Peter doth ſaye / they which were clene eſcaped / of them are agayne wropped in erroures. therfor Chriſt wold not call him abominable / But the verye abominatiō it ſilf. And Paule entending to publiſh his miſcheff called it not the ſynne of the man / and perdition of the ſonne / ij. The. ij. but called him the very man of ſynne / & weked ſonne of perditiō / ſignifyinge yt there was nothinge of value in him but all ſynne and perditiō. And truelye this we ſe fulfilled in the pope / Inſomoch yt excepte Chriſte do ſhortē theſe dayes no fleſſhe ſhuld be faved / And who knoweth whether that theſe dayes which were ſpoken of to be ſhortened pertayne vnto the infantes which dye before the tyme / that they know this weked abomination?

Satiſfaction.The lawes alſo of ſatiſfactions (o Chriſt oure ſaviour) how many ſoules do they deſtroy. Who cā attayne to know theſe paſſyons / vexatiōs / & deathes of conſciences? For firſt of all (in publiſſhīge his lawes) he doth not onlye take away our libertye in this thī ge / but alſo maketh a conſcience to every mā to make ſatiſfaction / which thinge ſyth no mā doth it frely / he is cōpelled (thorow this weked lawe & erronious cōſciēce agreing in one) to ſynne with out ceaſinge. Yet doth he not preſcribe in his lawes / how moch the ſatiſfaction ſhalbe / As he determeth of ye ſacramēt of ye altare / & of confeſſiō, but even as his lyeing harte geveth him / ād as his vaine pleaſure is / thow ſhalt ſatiſfye / geve / & ſuffer ſo moch / as he & bis adherētes will / or lacke monye. And ſo ſathā doth here ſpote & & playe him / in vexinge our cōſciēces / to accōpliſſhe all his malice Here doth he chalēge ye victories of martyrs / And fighteth with ye ſede of thē which caſte hī out of hevē / havinge a greate wrath / as we may ſe in ye apocalipſis. And ſo doth heſwage & pacyfye his wrath / yt he ſporteth & lawgheth in our perditiōs / as it were in a moſt vile thinge / & of no reputatiō / Oh we wretches that thus ſlepe & rought / out of ceaſon. Yf ſo be ye pope wold ſuffer all theſe thinges fre / not ſnaringe our cōſciēces / thē ſhuld he worke no ſynne & perditiō. How be it / it wold turne in to ye deſtructiō of his facye kingdome / therfore it wer better yt ye hole word ſhuld periſſh / then his kingdome ſhuld decay / So thow maiſt ſe / how that Chriſt is the author of iuſtice / Never ordeninge / lawe ſynne and perdition / but rather callinge & deliveringe vs from the lawes and conſtitutions / And contrary how the pope is author of ſynne / in every thīge makinge lawes / corruptinge iuſtice and health / Drivinge and conſtrayninge all men to be ſubdewed vnder his lawes / he is not called holye / but moſt holye / Not the miniſter of Chriſt but his vicare. Not the equalle felow and companion / but prince of prelates / And hed of all ſhepardes / woo be to the. It foloweth.

•• ie. viij.And he ſhall proſpere and do.

¶That is thorow his faces ād rydles / ſyth there is nothinge of more efficacite & might to deceave and deſtroye then the cloke of godlines / chefly of all ſith it is avaunſed vnder ye name of god / Nether yet ſo ſhuld he have profited except he had bene holpe with the operations of ſathan / after that god for the aboundance of ſynne had forſaken the world. For what naturall reaſon doth not perceave what folyſſh ād weked thinges the Pope many times doth commaund and do / yee with out any cloke. And yet theſe thinges have ſo prevayled / that hole grecye hath reſiſted him in vayne. How many times alſo have the emperours of germanye? how often have other kinges / how oftē have many biſſhoppes? how often have many good and wel learned men reſiſted this monſtre? how be it / they are all overcome / ſuppreſſed / and extincte / The operation of errour hath prevayled / and they are ſo ſwollen with preſumptuous pride / yt they may boldly boſt that they are to be feared / as though Chriſt him ſilf did worke with thē defendinge his Chirch. Theſe thinges are well knowē to thē that have reade the ſtoryes / in the whiche they are ſo playnly perceaved / that the ſtories of italye / which corrupte al thinges to flatter and avaunce the popes highnes / could not cloke ād kepe ſecrete moch of his miſcheffe / So ye tenore of his actes which were wropped & involved vnder ſo many colours & clokes of lyes / & covered by the diſgyſinge and flaterye of paraſites / doth at ye lengthe put forth his abomination / & revelate their author / to his greate rebuke ād ſclaunder (be theſe flaterers never ſo moch againſt it) Playnly declaringe that the popes have reſiſted ād fought againſt the goſpell / Nether do theſe wretched paraſites obtayne any thinge thorow their lyes / but that the pope for his chirch (which is his tyrannye) hath manfully / fought / deſpoyled raviſſhed / kild / and repleniſſhed the world with murder / blod / & other miſerye / And how theſe thinges differ from the goſpell (how ſo ever they pleaſe the blondes / platines / & ſoch like) he is a verye ſtocke yt vnderſtondeth not / be he never ſo rude. For peace ād the miniſterye of peace / the care and regard of ſpirituall thinges and that with all affection and deſire / pertayneth vnto the pope / Bvt thiſtoriographes of Italye prayſe ye popes be cauſe they have vexed imperyes / kingdoms / biſſhoprikes / and dukedoms / & have ſchratched them to them ſelves thorow violēce & deceate / as though they were due vn to them by right. Therfore he hath prevailed ād proſpered in all his willes beinge a lewed adverſary of god. And ſo hath done and fulfilled / that which he hath deſyered all men reſiſtinge him in vayne / both godly and vngodly / holy and prophane / rude and learned / and that is fulfilled which foloweth.

Danie. viij.And he ſhall corrupte ſtronge thinges and the people which are hoyle.

¶The ſame thinge doth Daniel in ye .viij. propheſye vpon Antiochus which was the figure of ye pope.Danie. viij. And he did caſte doune the ſterres of hevē & did trede thē vnder his feate. And Chriſt in ye .xxiiij. of Mathew doth propheſye / Mat. xxiiij. yt the verye choſen ſhalbe brought in to erroure. And Paule ſayeth that there ſhall cume ſtronge deluſion.ij. Theſſ. ij.

Truely if I ſhuld folow myn awne mind & take the hebrew wordes in that ſence to expounde / for ſtrōge men / ſtrēgthes. And for the holy people / thapoſtles and euangeliſtes wherto the wordes do alſo incline / thē ſhuld the ſence be / that the pope ſhuld be ſoch one that ſhuld corrupte / deſtroy ond ſuppreſſe / ye holye ſcripturs (which are the only ſtrength of the chirch) and the holye people that is to ſaye thappoſtles and evangeliſtes / be cauſe he wilbe taken and helden with no authorite of ſcripture / but wreſteth / deſpoyleth / corrupteth / ād deſtroyeth (which is very true) all ſcriptures at his awne pleaſure. Yf we take it / in this ſence / thē foloweth the next verſe mervelous accordingly ād to the purpoſſe. For this is the cauſe that he will not be ſubdued vnderſcripture / ād brought in to a good order / for he wold that all thinges ſhuld be done / ſayed / taught / vnderſtond / and expounded / after his awne wil ād mind This purpoſſe to obtayne he corrupteth in a maner all thinges / vainlye and preſumptuouſly expoundeth them / rather then he will geve place to a nother mannes iudgement (though it be truee) or els ſeme to have erred and done amyſſe. And this may be declared by many examples in his decrees where as in every place he doth corrupte the ſainges of ſcripture / of Chriſt and his Apoſtles accordinge to that which now foloweth.

And he ſhalbe after his awne opinion.Danie. viij.

The hebrew ſayeth / ve al ſichlo / which ſignifieth. And after his awne mīd / vnderſtō dinge the verbe ſhalbe / or ſhall do / or ſoch like. Here is the prerogative of ye popes kingdom touched / wherby the pope is elevated above all other / ād is declared to be ſubiecte to no mannes iudgemēt. For he will iudge every man / and will be iudged of no mā as the weked papiſtes do crake with a lowde and ſchrile voice / that the thrones and courtes of them that muſt geve iudgement / muſt of this ſete receave their ſētēce / Groū dinge him vpon this he runneth ryote in his decrees like a mad man that the inferior ſete ſhall not iudge the ſuperior. To this entēt pertayneth the chapter Cuncta per mundū nouit eccleſia / Where in it is determed that it is not lawfull to iudge of the ſentence of the chirch of Rome. I pray the what may be ſpokē or harde more abominable / thē this blaſphemous and wretched voice. This is it that Peter doth ſpeake of in the .ij. of. ye .ij. epiſtle / ij. Petri. ij Preſūptuous they are ād ſtondinge well in their awne conceate. Is not this an incredible preſumption that one weked & wretched man / which is oppreſſed with all iniquite and miſcheff / moſt rude ād vnlearned / ſhuld take vpon him to be iudged of no man / to erre in nothinge / to iudge all men? This is it that they meaned / when they did reach with moſt curſed blaſphemye that the pope was above the coūcell. And that it belongeth only to him to expound the ſcripturs / and that his iudgement muſt be preferred above the hole congregation. Nether have they ſo moch brayne as to iudge that the congregation (yee and every faithfull in Chriſt) hath ye holy goſte / to whoſe iudgemēt the very angells ought to obey / and moch more this weked and vnlearned mā / which is compaſed aboute and inſtructe only with ſoch as he is him ſilf.

And this is it that againe Peter doth propheſye of in the .iij. of the ſecond epiſtle ſayinge yt there ſhuld come certaine / i. Petri. iij. which ſhuld walk after theyr awne luſtes / what ſignifieth that to walke after theyr awne luſtes. But even as Daniel doth ſaye that all thinge ſhalbe done of this kinge after his awne ſence / opinion and will? for ſichel in the hebrew doth ſignifye the mind / ſenſe / opinion will / and deſire of the fleſch / which in the greke tonge is called nous and pronoia / as in the .viij. to the Romayns. They that are carnall are carnally minded / and agayne / The deſire of ye fleſch is death. This deſire this minde and opinion (as they call it) doth Daniel touch. Which we ſe ſo vehemēt in the pope that (deſpiſinge ſcripture) he dare preſume of his awne brayne / to pronounce and diffine / only puttinge his confidence in the greatneſſe of his tyrannye / out of this ſpringeth it / that he calleth him ſilf the chirch / and ſuffereth no iudgemēte. But to be laboreth ye maſter / teacher / & hed of all chirches / makinge hī ſilf the rule of ye faith being far from it and vnfaithfull him ſilf / and yet this weked man is prayſed in his deſyres. Behold now what it meaneth to do all thinges after his awne minde. Can there any thinge be thought more abominable / then that the chirch which liveth and is led with the holy goſt / ſhuld geve place in expoundinge the ſenſe of ſcripture to wretched / weked and vnlearned men / which preſume only vpon the violence of theyr tyranny? And yet is this boſted now adayes for a hyghe article of the faith. Nether is there any heretike counted more pernyciouſe / then he which but with a becke doth ſeame to doute in this one pointe. Trulye the kingdome of Sathā / is now come to an ende / for while this foliſh felowe goth aboute ſo curiouſly to confirme his impery and make men obey it. It chaunceth in the meane ceaſon by the hyghe proviſion of God / that he betrayeth him ſilf like a ſhrewd and vnfaithfull patrone. And thorow no nother meanes / but by his diligent labour ād curioſite while he ſetteth great hereſes in trifelinge maters / and holdeth his peace paciently if a man wold deney god vtterly / or were endewed with all iniquite / as we may ſe in the biſſhopes / for if they were led with the ſprete of god / they wold firſt and moſt of all ſeake thoſe thinges which partaine to God. Now becauſe they ſeake their awne profite nothing regardinge that which pertaineth to god / it appereth playne ynough with what ſprete they are caryed.

Wherfore it is neceſſary that Paule in the .xiiij. of the firſt epiſtle to the Corinthiās be ſuppreſſed and deſtroyed by this kinge of faces and rydles / which will do all thinges after his awne mind / and admitte nothinge to the iudgemēt of ſcripture / for he ſayeth if eny revelation be made to a nother yt ſitteth by let the firſt hold his peace / i. Corin. xiiii. and againe. Let the prophetes ſpeak .ij. atonce or thre atonce / and let other iudge. What ſayeth the Pope? There is nothinge (he ſayeth) revelate to any that ſitteth / but I alone ſhall ſpeake firſt / let the other heare. And againe / let not the other iudge / but I will propheſye and other ſhalbe iudged. for I am the maſter / the prophete / and the vicare of God. It belongeth vnto vs to ſpeak / or els as it is ſayde in the .xj. Pſalme. We ſhall exalt oure tonge / oure lippes be oure awne / Pſalme. xj. who is oure lord? And ſo doth this weked / more preſumptuous then prowde Pelagius / avaunce him ſilf in his decrees / ſayenge. Where as is the maiorite / ther is the authorite of commaūdinge / as for the other of neceſſite muſt obey. Tel me if thow canſte whether any of the kinges which ever have bene ſyth the beginninge of the world / have commaunded and exacted their lawes with ſoch pride ſwellinge / arrogancye / boldnes / ſtubbornes / ſtandīge ſo well in their awne conecate / with ſoch imperious a voice / foliſſhe hardenes / and preſumption / as only this one Pope? Truly god him ſilf did never exacte his preceptes with ſoch imperious mageſte ād power. Is he not therfore a worthy ſucceſſor of Peter which taught in the .v. of his firſt epiſtle.i. Petri. v. Submit youre ſelves every man / one to a nother / what meaneth that but to geve place one to the other / and not to be ſtubborne in his awne opinion? And Paule in the xij. to the Romayns ſayeth. Make youre ſelf equall to thē of the lower ſorte / Roma. xij. be not wyſſe in youre awne opinions. And Solomon. Put a meaſure in thy wiſdome. And againe ſticke not to thine awne wiſdome. And paule did write cheflye to the Romayns whē he exhorted them not to be wiſe in their awne opinions. Even as Peter did alſo when he propheſied yt there ſhuld come ſtubborne mē which ſhuld ſtond well in their awne cōceat and walke after their awne luſtes.

Nether yet only in iudging doth he folow his awne opinion / but alſo in teachinge ād livinge / behold the hole face of the chirch / and ſhew me if thou canſt / in what profeſſion / ſecte or parte / they live accordinge to he preceptes of God / do they not teach y •• and live / Collo. ij. after choſen holines (as the apoſtle calleth it) Doinge ſoch thinges as they thinke them ſilf holy and right / as though there were no kinge in Iſrael / as it is ſaid in the .xxj. of iudicum. And the Pope doth prayſe and confirme all theſe thinges / Iudic. xxj all be it the lawe in ye .xij.Deutero. xij. of the Deuteronomye doth inſtantly and ſharply forbed thoſe propre opinions. And in the .iiij. of Amos.Amos. iiij. Sacrifice yow of leven / prayſe / and call vn to you / and ſhew youre wilfull oblations / for this hath bene your deſire you children of Iſrael. And paule doth reprove ye inventors and finders of new thinges / how be it this deteſtable foliſſhe hardenes of oure / awne mind and opinion is vtterly condemned by the moſt godly example of Ioſue / where as after the ſprete had exhorted him ād faithfully promyſed him that he ſhuld paſſe over Iordane / yet wold he not that he ſhuld be directed and ordered by his awn opinion / but by the iudgement of ſcripture aynge in the firſt chapter. Be of good comfort / ād verye ſtronge that thou maiſt kepe and do all my lawe / which Moſes my ſervant cōmaunded the (not thine awne mind and opinion which no man hath commaunded the) Thou ſhalt not decline from it nether to the right hande / nether to the lefte hand (behold he doth clene ſuppreſſe / and put out his awne iudgemēt ād ſenſe) that thow maiſt perceave all thinges that thou doſte (and truly they can not be knowne what they are yf they be done after oure awne opinion with out ye lawe of god / for we know not whethere they pleace God or nay / we beat the ayer with our fiſte / and labour with out certaynte / yee rather it is evident that they do not pleace God that are of this kind as it appereth by his inhibition.Ioſue. i. Nether let the volume of this lawe depart from thy mouth / and thou ſhalt be be occupied in it day and nyght (O this neceſſary monition which is deſpiſed of antichriſt. Marke I pray the the wordes of this lawe / which moniſſheth the / that the lawe departe not from thy mouthe / but that thou be occupied in it daye and nyght / that thou maiſt kepe and do all thinges which are writen in it (not other and ſtrange thinges) Then ſhalt thou proſpere in thy waye / and ſhalt be wyſe / that is to ſay then thy opinion and mind ſhalbe hole / then ſhalt thou ſe the right / ād ſo ſhalt thou goo furth proſperouſly and prevaile. And contrary / if thou malke in thine awne opinion thou ſhalt have nothinge proſperous / be cauſe thou goiſt furth not accordinge to the lawe of God / but according to thine awne witte ād proviſion / but god doth approve the waye of iuſt men / and the iorney of the weked ſhall periſh / Pſal. i bliſſed is he therfore which hath not walked in the councell of vngodly men.

How be it oure Pope doth ſo glorye ād reioyſe in his awne opinions / deſpiſing the lawe of God / that he doth avaunce him ſilf to be the chirch / and incredible councell. Nether doth he conſider that this Ioſue had no leſſe of the ſprete of God then any Pope ever had. And yet will the ſprete that nothinge ſhuld be done of him / which was not expreſly reherſed in the ſcripture. In ſo moch that moch more the Chirch ought not to be of his awne opinion / but rather to ſticke and lene to the iudgement of god and teſtimonyes of ſcripture. O thou Pope.

How be it the ſtubborne felow that ſtō deth over moch in his awne conceat / will mocke and thinke ſone to diſſolue this reaſone / puttinge a differēce with a fained diſtinction and moſt craftye illuſion to ſcape fre / betwext iuriſdiction and charite / affirminge that the forſaide textes of ſcripture ſhuld be vnderſtond of the office of charite / not of the tyrannye of iuriſdiction (which is the hyghe hierarchye and impery of the chirch) clene ignorant that iuriſdiction in the chirch is nothing els / but the adminiſtration of charite / ſeperatinge by weked / ād foliſſh hardenes / the office which is miniſtred in the chirch from charite / ſuffillinge that which foloweth.

Danie. viij.And deceate ſhall be directed ād proſpere in his hand.

¶For this cauſe cheflye do the purpoſſes of Antichriſt proſperouſly prevayle / be cauſe he him ſilf hath deceaved the choſen children of god. As Chriſt ſaith. There ſhall aryſe falſe chriſten and falſe prophetes / Math. xxiiij and ſhall geve great ſignes & wonders. So greatly that if it were poſſible / even the choſen ſhuld be brought in to erroure. And here doth he moniſſh vs that the elect ſhall not be brought in to erroure (all though they be deceaved) that is to ſaye that errour ſhall not vtterly ſubdew them / and hold them perpeally / but that at the leſt in death they ſhalbe redemed. Like as in the pater noſter it is not the will of god that we ſhuld not be tempted with diverſe temptations / but that we-ſhall not be brought in to temptations / that is to ſaye that we ſhuld not be overcome / and holden perpetually vnder temptation / for the righteous man falleth .vij. tymes / how be it he lyeth not ſtill / but ryſeth as often againe. Even ſo I doute not but that ſanct Barnarde / Franciſce / Dominike and many other holy men and women have erred as concerning the Pope not perceaving his kingdome of faces / and ſo approvinge many of his actes / or els they wold have reſiſted them with the worde of God / how be it his tyme was not then come. In this numbre I coūte alſo Bonavēture which paſſeth all other with out cōpariſon (in the vehemēcye of ſprete) which have bene reſerved of all vniverſites. Among theſe may be numbred ſaint Thomas aquinas / if he be a ſācte / for truly I doute of it greatly / becauſe he ſavoreth nothīge of the ſprete of god. I ſay all theſe holye men have ben deceaved / folowinge the abominatiō of the pope / how be it / it was with out pertinacite & ſtubborneſſe / and were delivered frō it / at the leſt in death. Therfore if he deceave & corrupte the choſen / all though he can not retaine thē in his pernicyous illuſion / what ſhall we thī ke is done of the other which are not only deceaved / but alſo ſtobbornlye defend their errour for godlines? O what a weake argument is this which the papiſtes do gether of the dedes and workes of holy mē. Sotinge after their old maner / ſyth that Daniell doth propheſye that he ſhall corrupte ſtronge men / and the people which are holye / he ſpeaketh not of fained ſainctes / for Chriſt expoundinge him calleth thē the choſen. Therfore we muſt put confidence in no man vſinge an example of the holye mē / but only ſticke to the ſuer teſtimony of ſcripture / and vn to the trueth / he hath deſtroyed Ioan huſſe / and Hierome / and I can not tell what other / but I know not whether I may refarre that vnto this place / be cauſe he deſtroyed only their bodyes ād not theyr ſoules / for I thinke he ſpeaketh here of ſpirituall corruption.

And how ſhuld not painted viſars / clokes faces / & other deceatfull illuſions (as Paule ſayeth) & hypocriſye of his awne traditiōs / rather proſpere in his hāde then the trueth of ye goſpell / ſith he corruptinge the ſtrēgth of ye ſcripture / & of all ye good authores of it / is only ſtabliſſhed by ye example of a fewe ſanctes ſtōdinge on his ſide? what may not he proſperouſly bringe to paſſe / ſith yt now not only his faces & rydles / ye is to ſaye his deceates / but alſo they whom thou knowledgeſt to be ſanctes make for his purpoſſe? who dare here once qwinch / againſt him / ſith yt his lyeinge cloke is holpe with ye trueth / his hypocriſye with holines / his deceat with ſimplicite / And his iniquite with godlines? O this parilous times / moſt worthye for the laſt dayes / wher as to the reprobate parſons all thinges are turned in to evill / yee though they ſeame never ſo good As cōtrarye to the choſen all thinges worke for the beſt / though they ſeame never ſo evill / and this is done thorow the ſprete of god / even as the firſt is done thorow ye ſpret of Sathan as the apoſtle propheſyed. Let him now go (that dare) ād live with out eny regard truſtinge in the ſainges and deades of his forfathers / No doute / here Daniell meaneth Sathā / when he ſayeth that deceate ſhall proſpere in this kinges hand / for he is not mighty in his awne power / Nether ſhall his awne hand order and directe his deceate / but Sathan ſhall led his hande and ſo ſhall deceate be directed in his hand. How could he better have deſcribed the kingdome ād workes of the pope? which is nothinge but very deceate and yet prevaileth ſo proſperouſly / that even with open lyes and tryfels he blindeth and deceaveth the foliſſh worlde / as it is evident ynough though it wer but only in the pardons / for what ſo ever the Pope dare take vpon him / be it never ſo abominable a lye / it proſpereth effectuouſly.

Therfor the deceate which is in his hād doth chefly pertayne vnto the corruptinge of the ſcripture / for here he hath caſt doune the ſterres of heven / and trode them vnder his feate / and in his deceate how fortune hath favored him / experience doth playnly bere wittnes. For what ſo ever he wold have / that ſpake he in expoundinge ſcripture. And what ſo ever he ſayd in his expoſition / that was counted for an oracle of god / and ſo is reputed vnto this day. In ſo moch that it is not lawfull nether with reaſons / nether with ſcriptures / nother yet with manifeſt experiences to affirme eny thinge agaynſt it / on till it have taken awaye the comen ſenſe of mannes nature from all men / & hath attemted ſoch thinges / which if the gentils in ye old time ſhuld ever have done / mē wold have ſayd that they had bene ſtarke mad. Now after that all theſe thinges did proſper luckely with him / ſo that nether faith / nether the ſprete / nether yet the authorite of the ſcripture might reſiſt him thē what remayned but that which foloweth.

anie. viij.And in his awne harte he ſhalbe exalted.

¶ For there is no man but now ye pope preferreth him ſilf above him / There is no mā but he dare be bold to commaund him all thinges / he will ſubdewe all thīges vnderneth him ſilf. Scāt admittīge hyghe emperours and kinges to the kyſſe of his bleſſed feate Nether is there eny mā whom he will have equal with him in the erthe be he never ſo holye ād well learned. Finally he beinge no apoſtle but a very biſſhoppe (if he be that) fare vnder the dignite of the apoſtles / maketh him ſilf equal with ſanct Peter. The prince of all men. The emperour in all ſpirituall (as they call them) and temporall thinges. The lord of the world. For in Peter he will that he hath receaved the right & authorite / of the erthly and hevenly emperye. And that do his .iij. crownes / pride / ād wātonneſſe / teſtifye which paſſe all the vayne preſumptions in the world. Thus doth the vicare of poore Chriſt / and ſucceſſor of Peter / preſent their parſons and images. For he depreſſeth and putteth doune / kinges / princes / and biſſhoppes / and every power in the world / for his pure pleaſure / more exalted / yee and made more wordly then the world it ſilf. And of this thinge we have ſpoken ſufficiently a fore expoundinge the mind of Peter and Iudas which propheſyed that he ſhuld deſpiſe and ſpeake evill of gloryes and powers / Snatchinge and ſubdueing vnto him ſilf the goodes and poſſeſſions / of all men. For if he wold be conſtrayned and holden by ſcripture / declininge ſome deall from his awne mind & opinion Not violatinge and corruptinge ſcripture by his deceatfull interpretatiō / he might ſome what be with drawē from the preſūption and hyghe pride of his harte / And ſo myght be called agayne to the adminiſtration of the goſpell / and to the tuition (as his duetye is) of the poore. How be it ye ſcripture muſt nedes be fulfilled that he ſhuld have rule of all / and ſhuld be exalted in his awne opinion above all the thinges of the world. It was not for nought that Daniel ſayd / yt he ſhal be exalted in his awne harte / for he is not ſo elevated before god / or in the will of god. But in his awne harte / in his awne opinion / thorow his awne foliſſh hardenes / by deceates / faces / rydles / and other ſtronge illuſions.

Nother yet is this weked abomination cōtēted to rule the hygheſt of all and greateſt in the erthe (as he is called ye hygheſt & greateſt Biſſhope) but he hath begone alſo to extend his handes and power in to purgatorye. And hath alſo preſumed to commaund angels / and to ſitte and raigne in every mannes conſcience. So that there ſhuld be nothinge / but that the great preſumption of his hart ſhuld be bold to invade it. This incredible abomination playnly paſſeth all mennes capacite. It foloweth

Danie. viij.And in this luckye proſperite he ſhall corrupte very many

¶He calleth this proſperite / the aboundā ce of all thinges. For after that the worde / the faith and the ſcripture are troden vnder his feate. And all mennnes poſſeſſiōs ſubdued vnto him / truely he muſt nedes aboūd with all thinges. For who hath ſoch aboundāce of ryches / ſoch pleaſures / ſoch honours as the pope and his ſecte or adherētes? Are not all the cheffe and beſt thinges in the world theyrs? And do they not poſſeſſe thē moſt quietly? Do they not vſe them moſt at their pleaſure in to all pompe / wantonnes / pride? and what ſhall I ſay? If the hole world be compared to the popes imperye / it ſhuld ſeame but vile / and truly ſhuld not appere to be the world. For what ſhuld he do els (ſyth he is nother ſubiect to the word nother yet regardeth the ſcripture) but commaund and expound all thinges / after his awne pleaſure and opinion? Who they are / yt this proſperite doth corrupte & deſtroy / I had lever committe it to other mennes iudgement / then to diffine it my ſilf. For the Cardinalles / biſſhoppes / monkes / and hole multitude of preſtes / what are they els / but the people of the pope which are deſtroyed / with idelnes / riches / bankettes / wātonnes / luſt / and vncarefulnes. Corruptinge this bodely liff / withe out end / with out the word / with out ſcripture / with out labour / and with out eny care? Theſe truely doth this noble king of faces noriſſh and encreaſſe in his orders / makinge them by his deceates and lyes / of ſpirituall and faithfull ſeven times carnall and wordly / which walke vnder the cloke of godlines and religion.

It foloweth.

And he ſhall reſiſt the prince of princes.Danie. viij.

¶This is the ſūme of the hole / that he ſhal reſiſt Chriſt / and ſuppreſſe his worde / exaltinge his awne worde in the ſtede of Chriſtes / as thapoſtle doth ſay / he ſhall ſit in the temple of god ſhewing him ſilf as though he were god. And agayne / which is an adverſarye and is exalted above all that is called god or ye is worſhupped. To this place pertayneth it that the pope did condempne the trueth of the word of god openly at conſtantie In Ioan huſſe / perſeveringe vn to this preſent daye in the ſame ſtubbornnes / of contrarying and cōdempninge the word of Chriſt / for he can not withſtōd / the perſon of Chriſt / but he ſhall withſtond that is to ſaye diffine thinges conttarie to Chriſt / And this is his ende. For. when he hade ſuppreſſed the word / and corrupted ye faithe / deſpoilinge the ſcripture / ād the doctrine of the apoſtles / Exaltinge him ſilf above the angels and commaunding them. there was nothinge remayninge / but that he made groſſe / and well ſtuffing his belye / ſhuld alſo ryſe againſt his lord and god, and hyer he wold preſume if there wer eny thinge hyer. But ſith there is nothinge hyer thē god / It is neceſſary that this abomination here ſticke and remayne ſtill / that he may receave his end / as it foloweth.

anie. viij.And he ſhalbe conſumed with out hand.

¶So ſaith alſo thapoſtle / ij. Theſſ. whom the lord Ieſus ſhall conſume with the ſprete of his mouth / and ſhal deſtroye with the apperance of his comminge. Therfore the laye people ſhall not deſtroy the pope and his kingdome / al though the wretches be fore a ferd of it (for they are vnworthy this mild ſtroke and puniſſhment) but they art reſerved vnto the cominge of Chriſt whoſe extreme and cruell ennimyes they be and longe have continewed for ſo ſhuld he periſſh which exalteth himſilf and ryſeth agaynſt all thinges / Noth wtth mannes hand / but with the contrarye ſprete / ſo that one ſprete may deſtroy an other / and that the trueth may revelate ye deceate / which revelation is a verye deſtruction. For the revelation of a lye doth vtterlye deſtroy it / Let vs therfore pray that god ād the father of oure lord Ieſu Chriſt at the length may come againe and viſitte vs in his glorious power and mageſte / And that he maye ſhew the ioyfull daye / and comming in glory of his ſonne whom he hath promiſed / ſo that this weked mā of ſynne / ād ſonne of perditiō may be deſtroyed / that the operations of errours thorow Sathā may be finiſſhed / by the which (alas) every minette many thouſand ſoules are corrupte ād caſt hedlīge in to hell / onley thorow ye preſumptuous powers of this abomination / and tyrannye of the ſete of Rome. Let all men ſaye Amen. AMEN.

¶Here endeth the Revelation of Antichriſte / which (although it be ſom deale ferſe againſt the pope ād his adherentes) yet good chriſtē brother read it cheritably. move not thy pacience. Overcome thē rather with thy good ād vertuous lyvīge thē with force & extert or power. So ſhall thou be the true ſone of thy father which is in hevē / to whō only be all glorye. Amē.

¶Antitheſis,

WE have annexed (Chriſten Reader) vnto the end of the Revelation / a litle tretyſe after the maner of an Epitome ād ſhorte reherſall of all thinges that are examined, more diligently in the aforſayd boke / wherin their falſe ād cloked hypocriſye is aboundantly opened / by the cō payringe of Chriſtes actes and theirs togedder / Mathe. vij for Chriſtes rule can not be deceavable / which ſayth yt we ſhuld knowe thy by their workes / ij. Corin. xj for Paule ſayeth that ſoch falſe Apoſtles are weked workers which be trāſfigured in o chriſtes apoſtles. And no mervell for ſathā him ſilf / is ſomtime trāſfigured in to an angell of light / therfore it is no great thinge / if yt his miniſtres do take vpon / them a ſimilitude / as though they were ye miniſtres of iuſtice / whoſe end ſhall be accordinge to their workes. Chriſtē men ſhuld marke ſoch and flye away from them for ſoch ſerve not chriſt but their awne belyes. And by ſwete preachinges / & flaterī ge wordes deceave the hertes of the innocē tes. And evē as Iānes & Iambres withſtode Moſes / evē ſo theſe reſiſt the truthe / ij. Timo. iij. Exod viij mē they are of corrupte mindes / and lewead as concerning the faith / but they ſhall prevaile no lenger / for their madnes ſhalbe vttered vnto all men as theirs was. Thus the people be blinded fallinge in to vnbeleſſe. And are deceaved thorow the ſleghtye cō veyance of Antichriſt and his adherentes. Sanct Ioan ſayed that there were many antichriſtes in his time no wonder if now be moo / Ioannis. iiij. how be it by their workes they ſhalbe knowen / and alſo by their wordes / for they ſhall contrarye Chriſt both in liffe and learninge / whom they profeſſe to folow. Now let vs conſider Popes / Cardinalles / Biſſhoppes / Suffregannes / Archedeacons / Decons / Officialles / Perſons / Abbotes / with Deanes / and fryers / Sumners / Perdoners / and theſe papall Notaryes / take hede to / Monkes / chanons / Ankers / & heremites / Nunnes / and Siſters / and marke how they folow Chriſte. We will cheflye thouch the hed which is the Pope / all though it may be verefied thorow all his mē bres. Firſte.

Math. viij.CHriſt was poore / ſaienge. The foxes have holes / and the birdes of the aier have neſtes / but the ſonne of the man hath not where on to laye his hede.

The Pope and his adherentes are rich / for the Pope ſayeth Rome is mine / Sicilia is mine / Corſica is mine. &c. And his adherentes have alſo / fruetefull poſſeſſions / this everye man knoweth.

Ioan. vi.ij. Chriſt was meake and lowe / ād forſoke this worldly glorye.Ioan. vj And fled alone vnto ye montayns when the people wold have made him a kinge.Ioan. xvij Sainge my kingdome it not of this world.

The Pope / is full hygh and proude / ſainge I am a lord of both the realmes erthly and hevenly and the Emperour is my ſubiect / this witneſſheth his lawe. Si. xcvj. ca. Si imperator.

ij. Chriſt full lowlye and meakly / Ioan. xiij waſſhed his diſciples feate.

The Pope ſaieth. The Emperours ād kinges / ſhall knele and kyſſe my fea e / and is not aſhamed to expreſſe it in the lawe. ca. Cū olun. de priuil. cle.

iiij. Chriſt cam not to be ſerved but to ſerve / Luce. xxij Philip. ij takinge vpon him the ſimilitude of a ſervante humblinge him ſilf and made him ſilf of no reputation to ſerve vs.

The Pope / will be ſerved. And ſayeth it were a ſhame if he ſhuld ſo humble him ſilf Diſt. lxxxvj. ca. Quando neceſſitas.

v. Chriſt went on his feate with his diſciples both in wette and drye / hete and colde / to teach the people / as it is evident thorow the goſpells.

The Popes ād Biſſhopes will kepe their fete full clene with ſhowes of gold & ſilver. Sight with precyous ſtones / and will not preach them ſelves / but ſay it is ſufficient / to cauſe other to preach. ca. Inter ceterā de offi. Iu or. After this maner might the Turke be Pope alſo.

Math. xxivj. Chriſt wold not ſuffer that doves / ſhepe / and oxen for the offeringe / ſhuld be ſolde in the temple of God / but drave out the byars and ſeffers with wippes.

The Pope and Biſſhopes / ſuffer chapmen in the chirche that miniſter the ſacramētes for mony / dayly vnto the comen people. And they geve great pardon vnto it / yt they may be partakers of the winninge / to maynten their cradels and other neceſſaryes with all this may you ſe daylye.

Math .vij. Chriſt ſayeth / ye have it for nothinge therfore ſhall you geve it for nothing.

The Pope hath Iudas mind / for you gette nothinge of him with out monye / for he ſelleth both prayer and preachinge.

Luce. xxijviij. Chriſt ſate at meate among his diſciples fullowly and porely. Not reqwiringe the hygheſt ſeate.

The Pope ſyttyth full hygh in a curyous throne ād will be ſerved gloriouſly with lō ge knelinge and men to ſerve his moſſels / with Iagged cotes / blaſpheminge god with othes / and many other vices as we may ſe daylye.

Math. xiiii. Et. xvix. Chriſt was in hilles with wepinge & prayinge and walked in deſerte / feadinge many thouſandes / both with meat and preachinge.

The Pope ſitteth in his caſtels and toweres with minſtrelſye and laughter. And the hungrye poore ſhall ſitte at the gate / he will not ſerve thē him ſilf for ſhame he thinketh it were.

x. Chriſt laye and ſlepte in abore on the harde bordes and had to his chamberlaynes but fyſſhers / Math. viij cryinge to him apon the ſee in the tempeſt when they were a ferde to periſſhe.

The Pope ſlepeth ful ſoſte and eaſylye / ād no mā may awake him vntill he have ſlepte ynough / for his chamberlaynes ſhalbe readye with merſhalles and vſſhers / to kepe his haule ād chambre from noyſe. And the portare at the gate to kepe out the poore Their lord they will not awake.

xj. Chriſt faſted and ſought the fructe on the tree when he was hungerye / Math. xxi and founde none there on.

The Pope hath greate proviſion at cytes & townes to get him of the beſt that may be founde / well dreſſed and dayntely to make digeſtion / with ſpycerye / ſawces / and ſyropes / coloured out of kinde.

xij. Chriſt laye in a ſtable / with fewe clothes / Luce. i be twixte an oxe and an Aſſe for the place was narrow.

The Pope / in rich chābres / with quiltes curtaines / carpettes & quiſſhins ſpred all aboute with ſwete ſmelles & painted walles iij. Chriſt choſe to him poore men / and cō maunded them to be ſimple as doves. ath. x

The Pope choſeth ſubtyle men and craftye / full of pryde or els they are not mete for him.

Math. xxixiiij. Chriſt rode ſimplye on an Aſſe / an had twelve that folowed him a fote all aboute.

The Pope on a mule or a whitt palfraye moch hyghare then his maſter did. And hath many moo then twelve folowinge him on horſebacke with ſwerdes and bokelars / as it were to bataylle.

mar i. xvjxv. Chriſt bade his diſciples to goo in to all the world and to preach the Goſpell to every creature.

The Pope and his Biſſhopes forbede it in the payne of diſobedience and excommunication / ſave only ſoch as they will aſſigne.

Ioan. xixxvi. Chriſt was naked / beten / ſcourged / & falſe witnes brought againſt him.

The Pope and his adherentes are well clothed with percyous garmentes / and have chaunge for ech day / and falſe wittnes they have ynoughe / not againſt them / but to teſtifye with them what ſo ever they will have againſt the innocentes.

xvij. Chriſt came to ſeake the poore ād cō fort them / he was not chargefull vnto thē / but was mild / and had pyetye on them.

The Pope and Biſſhoppes / ſomen and cyet them be they never ſo poore / not regardinge their adverſite. But curſe if they come not. So that they go away ſoryer / and ſycker in ſoule / and in purſe then they were before.

xviij. Chriſt cōmaūded that we ſhuld not ſwere at all / nother by heven / Math. v nother by the temple &c. But that oure wordes ſhuld be / yee / yee / naye / nayer

The Pope ſayeth if eny man will receave eny office vnder vs / he ſhall be ſworen before / yee and geve a great ſome of monye Ca. Signifi. de elect.

xix. Chriſt had a crowne of thorne thruſt vpon his hed / Ioan. xix ſo that the bloud ranne downe vpon his amiable countenance / and ſharpe nayles thorow his precyous handes.

The Pope muſt were .iij. crownes of gold / Ca. Conſtāti. diſt. xcvi. ſet with rych precious ſtones / he lacketh 〈◊〉 diademes / his handes and fingers with owches and ringes are ryally dight he paſſeth poore chriſt farre

xx. Chriſt toke the croſſe of painfull affliction vpon him ſilf / Math. x and commaunded his diſciples to folowe him ſaynge / he that taketh not his croſſe / and folowe me is not mete for me.

The Pope and his Biſſhopes take the croſſe of pryde / and have it borne before them well gilt and amelde to have a worſhuppe of this world / as for other croſſe know they none.

Luce. xxiij.xxi. Chriſt prayed his father to forgene them that treſpaſed him / ye and for them that put him to death.

Our Biſſhopes / playe the kinge to be avenged on them that reſiſte their mindes / with forgevnes they have no accoyntance.

Math xxxij. Chriſt bade his diſciples to preach the goſpell.

The Pope and his Biſſhopes will have men to preach fables / ād therto graunt letter and ſeall / and many dayes of pardon.

Ioan. xix Exodi xvixxiij. Chriſt commaunded his diſciples to know his lawe / ād bad the Iewes to ſerch the ſcriptures. And Moſes exhorted the Iſraelites to teach the lawe of god to their lōge childrē. And that they ſhuld have it bounde as a ſigne in their hādes / that it might ever be before their eyes / And cauſed thē to write it on the poſtes and doores of the •• howſes.

The Pope and his Biſſhopes ſaye / that it is not mete for vs to knowe it / they make it hereſye and treaſonne to the kinge to knowe Chriſt or his lawes / they have digged ciſternes of their awne traditiōs / and have ſtopped vpe the pure fontaynes of Iſrael. Oh / lord / in whom is all oure truſt / Come downe from the hevins / why doſt thow tarye ſo longe / ſeinge thine adverſarye thus prevaylinge againſt the?

Hebre. ixxxiiij. Chriſt approved his lawe and cō firmed it with his awne death.

The Pope and Biſſhopes be full beſye how they may deſtroye it ād magnifye more their awne lawe then chriſtes to maynten their fatte belyes.

xxv. Chriſt wold men viſited preſoners to comfort and deliver them.Matthe. xxv

The Pope with his adherentes diſcō fort he poore and the true / and put them in preſon for the trueth.

xxvi. Chriſt whom they call their example did never preſone nor perſequute eny.

The Pope and his champyons / perſequute / puniſſhe / preſonne / ād put to death / them that are diſobedient to their voluptuous pleaſurs. Ye ſe how ſtraytte they folow Chriſtes ſteppes.

xxvij. Chriſt commaunded his diſciples that yf eny man treſpaſed againſt them / Math. xvii they ſhuld go and reprove him prevelye / yf he wold not obey and be reconcyled / then ſhuld they take with them one witnes or tweyen / yf he wold not then heare thē / that they ſhuld tel it to the hole congregation. And if he wold ſtill continew in his ſtubbornnes / that they ſhuld avoyde his companye.

The Pope and Biſſhopes wil caſt ſtreght in to preſon / there to remayne in yerons to make them revoke the trueth / and graunt to their willes / and if he be ſtronge and will not forſake the trueth / they will condempne him with out audiēce / for feare of loſynge of their temporall winninge. And offeringe to their wombes / and takinge awaye of their tēporaltyes / wherewith the chirch is venomed.

Ioan. xxixxviij. Chriſt charged Peter thryes / to kepe well and noryſſh his ſhepe.

The pope chargeth moch more to kepe well his monye / As for the ſhepe he ſhereth and puniſſheth with infinite exactions.

Math. viij Mar. i Luce. v.xxix. Chriſt healinge the ſeake and doinge many myracles / did lightlye ever commaunde / that they ſhuld tell no man who did heale them.

The pope ād Biſſhoppes / geve great gyftes to minſtrelles and meſſengers / to lewed lyers and flaterars / to crye theyr name aboute / that they may have worſhupe in this world.

Matthe. vxxx. Chriſt had no ſeculare courtes to pleate ye matters of his diſciples / for they wold not reſiſt evill.

The Pope and Biſſhopes have many with men of lawe to oppreſſe the poore againſt mercye forgeve they will not / but ever be avenged.Math. viij. et xvij

xxxj. Chriſt in cytes and townes hunted the fendes out of men that they dwelled in with the wordes of his mouth.

The Pope and Biſſhoppes huntre the wild deare / the fox and the hare in their cloſed parkes / with great cryes / and hornes blowinge / with hundes and ratches runninge.

xxxij. God was called the holy father of Ieſu Chriſt his ſonne.Ioan. xvij

The Pope is called moſt holy father of Sathans children / and taketh that name on him with Lucifers pride / his diſciples ſay that he is god on erth / and we are taught by Chriſtes lawe to have but one god.

xxxiij. Chriſt ſate in the middes of the doctors axinge / and hearinge them.Luce. ii

The Pope and Biſſhopes ſyt in thrones with glorious mytres / iudginge and condē pninge by their awne made lawes. A litle matter lōge in pleatīge which might be ſone determed by ye lawe of god / if they wold vſe it / but then were their winninge the leſſe / and their lawe with out profite.

xxxiiij. Chriſt taught that a man ſhuld forſake his wiffe for no cauſe but for advoutrye.Math. v.

The Pope and Biſſhoppes will make devorces for mony / as often as they liſte / and ſo they pille the poore and make them ſelves rych / nothinge regardinge to breke the lawe of god.

Actuum. ij.xxxv. Chriſt ſente the holy goſte in fervent love / to teach all the trueth vnto them which were choſen of god.

The Pope ād Biſſhopes ſende commaundements all aboute to curſe ād aſke avē geaunce on them that reſiſt theyr tyrannye / And abſoile them againe clene for monye / all their doctrines have golden tayles / for monye is ever the ende / geve them monye and you have fulfilled all their lawes.

Math. iij.xxxvi. Chriſt fulfilled ād kept the old lawe and the new / and all righteweſnes.

The Pope and Biſſhoppes kepe theyr awne traditions and lawes / but the lawe of god is clene out of their mindes.

Ioan. xv.xxxvij Chriſt ſayd that men ſhuld know his diſciples by theyr charite / by cauſe they ſhuld love one an other as he hath loved thē.

The Pope cauſeth his to be knowen / by theyr ſhaven crownes / by gaderinge vpe of tithes / maſſe pence / and offeringes / by the gylten trentalles / and ſalaryes to ſinge / by Peter pence gaderinge / and ſhryvinge for monye / by penye weddinge / and holye water ſprinkelinge ād many moo merkes hath he geven them / As for cherite / hey knowe it not at all.

Ioan. ix.xxxviij. Chriſt bad them that he healed to go and ſynne no more.

The Pope and Buſhopes have fayned penance / and commaund men to faſt bred and water / to go barefote / with out a ſherte / and to offer to certayne idolles monye or catell / ſome maſſes muſt be ſonge for thē be cauſe theyr confeſſours ſhuld have ſome profite / Some muſt go aboute the chirch / and chirch yarde / with a taper borninge in his hande. And ever ſome be puniſſhed by the purſe / thoughe they offend not.

xxxix.Luce. x Chriſt ſente to preach ſeventye & and two diſciples / which promiſed frely heven to them that wold beleve in the name of Chriſt.

The pope and Buſſhoppes ſende aboule .iiij. ſectes of beggars to geve pardon vnder their maſter Antichriſt. And to ſell heven to whom ſo ever they liſte / the Apoſtles knew no ſoch thinges.

xl. Chriſt was buryed in a garden in a poore monument with / out eny funerall pompe.Ioan. xix.

The Pope and Buſſhopes are buried in tombes wel gilt with many a torch & greate ſolēnyte / with Angels gloriouſlye portered that here their ſoules to hevē. Not withſtondinge it is to be feared that they go to ſupper with the devill.

xli. Chriſt ſayeth if thou wilt be perfecte go and ſell all thye goodes and gev ••• nto the poore for then ſhall thou have a 〈◊〉 in heven.Math. xix.

The Pope ſayeth if thou will be perfect geve me thy mony ād I will geve the a pardone that ſhall abſoile the clene a pena et culpa I will for thy monye geve the / ye kaye of heven gates.

Luce. xxiixlij. Chriſt ſayed vnto his Apoſtles ye kinges and princes of the gentles have ruell and power oure them / but you ſhall not ſo have.

The Pope ſayeth all emperours / kinges and lordes be my ſubiectes / This is dayly read in his bulles / wherin he cōmaundeth the nobilite / like as a maſter doth his ſervant.

Mat. xxiij Marci. ixxliij Chriſt ſayeth he that amōge you wilbe greateſt / let him be all youre ſervantes.

The Pope ſayeth / The emperour muſt ſwere / and oth vnto me as vnto his lorde / that he wil be my ſubiecte and exalt and worſhupe me with honour. Ca. Tibi domino. di. lxiij.

Matth. xv.xliiij Chriſt ſayeth that we worſhuppe him in vayne with mennes doctrines and traditions.

The Pope ſayeth my traditions in the ſpirituall lawe / ſhall be kept as deulye / as if god had commaunded it him ſilf or ſancte Peter had preached it him ſilf. ca. Siomnes. diſtinct. xix.

Ioan. xiilj.xlv. Chriſt ſayeth I am the waye & ye trueth folow me in my learninge And rule you by the ſcripture for that ſhall be youre iudge.

The Pope ſayeth / ye ſhal in all thinges folowe the chirch of Rome (by that meaneth he him ſilf and his cardinalles) diſt. xi. ca. quis ne ſciat. And as for ye ſcripture / it ſtō deth in my power and authorite / for I may make of it what ſo ever I will. diſt. xix. cap. Si romanorum.

xlvi. Chriſt ſayeth he that beleveth and is baptiſed / he ſhall be ſaved / but he that beleueth not ſhalbe damned.Marci. xi

The Pope ſayeth he that geveth moch mony for my pardon ſhalbe abſoyled a pena & a culpa. And then muſt he neades be ſaved / And he ye teacheth otherwiſe is an heretike / this teſtifieth his bulles and pardons.

xlvij. Chriſt promiſſeth forgyvnes of ſynne.Matth. iiij And the kingdome of heven vnto them that repent and will amend their lyves.

The Pope ſayeth / that no man canne be ſaved excepte he be firſte ſhrevē of his preſtes and fryers / for they bringe yn mony. ca. omnes.

xlviij. Chriſt ſayeth you ſhall love youre ennimyes / and ſhall do good vnto them that hate you.Math. v

The Pope ſayeth they yt be ennimyes / to me ād my cardinalles / be curſed with the greate excommunicatiō / and can not be abſoyled with out moch monye / this is evident ynough.

xlix. Chriſt commaunded his diſciples not to reſiſt evill / but if a man ſtrife them on the one cheke / that they ſhuld offre him the other alſo.

The Pope ſayeth we may avenge and dryve awaye force with force. Deſen. exco. ca. dilecto.

Math. xvijl. Chriſt (ſayeth god the father) is my deare ſonne / him ſhall you heare / for his yocke is ſwete and his burden light.Math. xi

The Pope ſayeth you ſhall heare me / & my commaundment ſhall be kepte and receaved of everye man. Diſ. xciij. .ca. Si cuius. And if my commaundemēt and burdē were ſo hevye that it can not well be ſuſtained and borne / yet ſhall ye obey me. Diſt. xix. ca. In memoriam.

Luce. xiilj. Chriſt ſayed vnto the .ij. broders / who hath ſet me to be youre Iudge in temporall goodes. As though he ſhuld ſaye. It pertaineth not to me / but vn to worldly iudges.

The Pope ſayeth I am iudge in all maner of cauſes for they bringe money vnto me ix. q. iij. Conqueſtus.

Math xxiilij. Chriſt ſayeth geve the Emperour ſoch as pertaineth vnto him as tribute and cuſtome / for I have payde tolle for me and Peter.Matth. xvij

The Pope ſayeth I care not for this. But I excommunicate all them that aſke eny toll or trybute of me and my ſhavelinges / for I have made them all fre. Ca. Nouit. de ſenten. excom. Et ca. Si quis. de. cōſ. diſt. j.

liij. Chriſt ſayeth,Math xxvi Peter put vppe thy ſwerde in to the ſhethe / for he that ſtriketh with ſwerde ſhall periſſh with ſwerde.

The Pope ſayeth / you Emperours / Kinges / Princes / and Lordes / take ſwerdes / ſperes / holbardes / clobbes ād gonnes / and helpe me to ſle them / that will not obey my tyrannye. This muſte an Emperoure do or els he muſt be periured. After this maner hath Iulius the Pope ſlayne .xvj. thowſande menne yn one daye / was not that well paſtored? Did not he well noureſſh the ſhepe which Chriſt did committe vnto his tuition?

liiij Chriſt ſayed.Math. xxvj Drinke you all of this cuppe for this is the bloude of my promiſſe.

The Pope ſayeth I will not graunte this for my preſtes alone ſhall drinke of it (be cauſe it may crye avengeaunce on them alone) ye other ſhall not drinke of it in the payne of hereſye.

lv. Chriſt ſayeth,Ioan. xv ye are my frindes yf you do all thinges that I my ſilf cōmaunde you

The Pope ſayeth yow ſhall do as I bid you / for I have power and authorite to make lawes. And after thē ſhall you lyve .xxv q. j. ca. Sunt quidam.

Math. xixlvj. Chriſt ſayeth that chaſtyte is not geven vnto every man they that have it geven. Let thē take it gevinge thankes to god. And let the other vſe ye redemye which God hath prepared / for it is better to marye then to burne.i. Corinth. vij

The Pope ſayeth all monkes / fryers / and nonnes ſhall vowe and ſwere chaſtite be it geven them or not / my preſtes alſo ſhall not be wedded / but as for to kepe hores and ravyſſh other mennes / doughters and wyves / ſhalbe deſpenſed with all. I will ſe no ſoch thinges / for my Biſſhopes have yearly great monye by it like as bawdes be wont to have.

Math. xv. Roma. xiiii Collo. ii Titum. jlvij. Chriſt ſayeth all meates that man taketh with thankes ſtaineth not the ſoule / for all thinges are pure to them that are pure.

The Pope ſayeth he that eateth / egges / butyr / or fleſſh in theſe dayes that I have cō maunded to be faſted / doth not onlye ſtaine his ſoule with ſinne / but alſo is to be denounced an heretike. Diſt. iiij. ca. Statuimus. this agreeth with chriſt even as the light doth with the darkenes. And yet have we bene thus blinded longe / that we could never perceave this Antichriſt till now in the laſt dayes.

lviij. Chriſt ſayed vnto his diſciples / that you binde in erth ſhalbe bound in heven / & that you loſe in erthe ſhalbe loſed in heven.Math. xvi Math. xviij Ioan. xx.

The Pope chalengeth greater authorite for he will loſe ſoules out of purgatorye / ād commaunde the angels to fetche them out and all for monye / with out monye you get nothinge /

lix Chriſt ſayeth whē you have done all thinges that I have commaunded you yet faye that you are vnprofitable ſervantes.Luce. xvij

The Pope ſayeth do thoſe thinges that I commaund the / and take a ſure conſcience vnto the that thou art a iuſte ād a religiouſe man / and that thou haſt deſerved hevē And as for I my ſilf.Oh ab mination. Yf I do wronge in everye thinge / and bringe many thouſandes with me in to damnation / yet ſhall no man rebuke me / but call me the moſte holyeſt father. Diſt. xl. ca. Si papa.

lx Chriſt teached vs to fulfille the workes of mercy to the poore / ever cōmendinge mercy above offeringes and ſacrifice.Math. xxvi. Oſee. vj Math. ix

The Pope teacheth vs to geve our monye for pardons / maſſes / direges / to images ād chirches / ſo that we may offer vnto their be lyes. And he that ſayeth it is better to geve our cherite to the poore (as Chriſt ſayeth) is counted half an heretike / be cauſe he goth aboute to marre the Popes markette.

Roma. iiij Ioan. xilxj. Chriſt ſuffered death for oure ſynnes and aroſe for oure iuſtificatiō / or els we all ſhulde have periſſhed.

The Pope ſayeth if thou bye my pardon / or els be buried in a graye fryers cote thou muſt nedes be ſaved / ſo yt Chriſt hath ſuffered in vayn / ſyth a fryers cote will ſave a man.

j. Ioannis. ijlxij. Chriſt onlye is oure mediator which maketh vnite be twixte his father and vs / how be it the prayer of a iuſte man is verye good and profitable.Iacobi. v

The Pope ſayeth. The greateſt power & ſalvation next to chriſt is myne. Diſt. lx. ca. Si papa. I mervell then why he is ſo curious to cauſe vs worſhupe the ſanctes that are a ſlepe. And not rather him ſilf / ſyth he chalēgeth a greater power then ever they did while they lyved.

Math. vlxiij Chriſt ſayeth / who ſo ever breke one of my liſte commaundemētes / ſhall be called the leſt (that is to ſaye none) in the kingdome of heven.

The Pope ſaieth / what pertaineth his law vnto me. I am ſubiect to no lawes. xxv. q. i. ca. Omnia. therfore dothe the Pope but ſeldome right. And is all wayes againſt right yee and againſt his awne lawes / as often as men do bringe him mony / for that loveth he above all thinges.

lxiiij. Chriſtes lawe is ſuffilled thorow charite.Roma. xiij

The Popes law is fulfilled by mony / yf thou have no monye to geve them / thou ſhalt carye a fagott / though thou offende not / monye them and they ſe the not / do what thou wilt.

lxv. Chriſt is the hed of the chirche as ye apoſtle doth teſtifye.Ephe. i Collo. j j. Corin. x And alſo the ſtone wheron the chirch is bilded. And this chirch is the congregation of the faithfull and the verye bodye of chriſte.

The Pope ſayeth I am the hed of ye chirch. Diſt. xix. ca. Enim vero. And the ſete of Rome is the ſtone wheron the chirch is bilded. Diſ. xix. Ita dominus. Can eny thī ge be more contrarye vnto the honoure and glorye of god / then thus to deſpoyle him of his kingdome / which he ſo dearlye hath bought ſhedinge his precyous bloude for it?ij. Petri. ij ii. Timo iij

lxvj. Chriſtes lawe which is the holy ſcripture came by the enſpiringe of the holy goſt which did enfuſe it aboundantlye in to the hertes of the apoſtles / and of the ſame ſprete hath it his endewrance and interpretation.

The Pope ſayeth I am lorde of ye ſcripture to alowe and diſalowe it / for of me doth it take his full authorite. ca. Si oēs. And for a token of this / is the ſcripture of chriſt / layde vnder his fete when he is at maſſe.

Titum. ilxvij. Chriſtes apoſtle ſayeth / that a Biſſhope 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 Biſſhopes will diſpute inſcripture with no man / but caſt them firſt in preſon / and proper engynes they have invented to wringe their fingers ſo ſore / that the bloude ſhall braſte out at their fingers endes / they pyne them / and ſcorge thē with infinite other tormentes payninge them / to forſake the trueth. And after make thē ſwere on a boke that they ſhall tell no man of it thus cruelly do they entreate them againſt iuſtice. And yf they can not ſubdue them to their willes / then do they committe them vnto the ſeculare power to burned.

Ioānis. xixlxviij. Chriſtes accuſation / and cauſe why he was condemned vnto death / was writen over his hed in hebrew / greke / ād laten / that all men might know the cauſe / this was an argument that they vſed iuſtice (all though they condemned him vniuſtlye) ſyth mē might ſe the offence and iudgement Ioyned togedder.

The Pope and Biſſhopes condempne men and committe them vnto the ſeculare power / that they ſhuld exequute the ſentence But this is a miſchevous abominatiō / that they will not ſuffer the ſeculare power / to knowe the cauſe why they put men to deth. worſhupfull / dis divines / Maſter doctor / O you gentle nobilite pondre this matter indifferently. Be ware how you do exequution except you knowe the cauſe why. Thinke you the bloude ſhall not be requyred on you / yf for a nothers pleaſure you deſtroye the worke of God? They will ſaye vn to you / as the Iewes ſayed vnto Pilate cō cerninge Chriſt / yf he were not an evill doer we wold not have delivered him vnto you. Truſt not their wordes / for (no doute) they are lyares / know the cawſe youre ſelves. And heare the matter vnfaynedly. Thinke you they wold not let you know the cauſe & iudgement. Yf they did iuſtice and not tyrannye? Be therfore no lenger boyes to thē / which ought to be youre ſervātes / god hath geven you his ſprete / grace / and vnderſtō dinge / hyde not the talente that God hath geven you / but do youre diligence to ſe iuſtes exequuted ſecludinge all tyrannye / for that is youre office appoynted you of God.Luce. vj

lxix Chriſt ſayeth bliſſed are ye when mē hate you / curſe you / and excommunicate you for the rightuouſnes / that is to ſaye / you no thinge gyltye nor worthye ſoch affliction.

The Pope and Biſſhopes ſaye that their curſe is ſore to be feared / ye and that it maketh men as blake as a cole in the ſight of God though they have not offended. Inſomoch that they muſt neades be dampned excepte they abſoile them ageine / how be it Chriſt ſayeth / that they are bleſſed / wherfore other Chriſt is falſe / or els they are moſt vayne lyers.

Luce. xiiij.lxx. Chriſt ſayed when thou makeſt a dyner or feaſte calle not thy frindes kinſmen / and negheburs that are riche / but the poore / lame and blinde / which are not able to recompence the then ſhalt thou be happye / for it ſhall be rewarded the in the reſurrection of the iuſt.

The Pope and Buſſhopes will call none ſoch / for they thinke it greate ſhame / but they call men of greate authorite ād riches-which will receave thē with an other feaſt / they had lever have their belyes well ſtuffed in his world / then to tarye for the promiſſe of Chriſt They thinke it longe acomynge.

Math. v Luce. vjlxxi Chriſt ſayeth other make ye tre good & his frute good alſo / or els make the tre naught and his frute naught alſo / Meaninge that the tre firſt ſhuld be good / ād thē bringe forth good frute / ye frute maketh not ye tre good. But ye tre maketh ye frute good / al though we cā not know yt ye tre is good / but by his frute (for we can iudge nothinge but by his outward operation) yet god ſeyth the quickenes in the rote / which in the tyme yt god hath apoynted him / ſhall bringe forth his frute. And approveth the tre to be good / although he ſeme dead vnto 〈◊〉 The tre is faith which is the mother of all good workes / which ever worketh by charite when he ſeyth occaſyon.

The pope and Biſſhopes ſaye that the frute maketh the tre good / clene contrarye to all ſcripture and reaſon / And thus tvrne they the trees and the rootes vpwarde while they affirme that faith ſpringeth ād is made good of workes. And not the contrarye / even as a man wold ſaye / the frute bringeth furth and maketh good the tre / And not the contrarye. O what madnes is this? They wold make men beleve if they ſhuld longe continewe / that the mone is made of a grene cheſe.

lxxij. Chriſt ſayeth / I am the dore of the folde he that entereth not in by the dore but by ſome other waye is a thefe and murderare and regardeth not the ſhepe.

The Pope / yee and all the clargye (for the moſt part) enter not in by Chriſt / but they runne yn and are not called nor ſent of Chriſt / One entereth by a bagge of monye / wherwith he byeth a fate benefyce. A nother entereth by ſervīge greate mē / & coryinge favell A nother / by cauſe he is a greate mā borne / muſt be made a cardinal / or els a byſſhope Some have yſons of abbayes & other places / to ſpeake a good worde for the to yt kīge or other great mē. Some enter thorow their curious ſinginge / ād minyon dawnſinge / fewe or none for vertue and learninge.

lxxiij. Chriſt ſayeth I am a good ſhepard A good ſhepard geveth his lyffe for his ſhepe.

The Pope and Biſſhopes ſaye alſo that they are good ſhepardes / how be it they pille and ſhere their ſhepe ſo nighe / that they leve not one loke of wolle on theyr backes. And in all poyntes maye be likened vnto the ſhepardes that Zacharias propheſied of / which ſayeth / I ſhall reyſe vppe a ſheparde in the erth / which ſhall not viſite tho thinges that are for ſaken / and ſhal not ſeke that which is gone aſtraye / nother yet heale the diſcaſed / nor noryſche and mayntayne that which ſtondeth / but ſoche a ſheparde that ſhall noryſh him ſilf and not the ſhepe and cryeth out of him ſayinge O thou ſheparde and idoll / thinke you that this ſheparde will geve his lyffe for his ſhepe?

Math. xxiijlxxiiij. Chriſt ſayeth / Deſyre 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 / hys Cardinalles / moſt reuerend / his Buſſhopes reverend / his Abbottes and Priors moſt ād other glorious titles have t •• y / that paſſe / maſter farre. And excepte thou call them by thoſe names and titles thou ſhalt runne fare in to their indignation. Let Chriſt ſay what he will.

lxxv. Chriſt commaunded his diſciples that they ſhuld callen han father on the erth / Mathe. xxiij ſhewinge them that they hade but one father which is in heven.

The Pope muſt be called moſt holye father / if you geve him not that name he wil excommunicate you out of his ſinagoge / reſon not with him / you may ſhew him the ſcripture / but it avayleth not / for he will wreſt it ād wringe it in to a thouſande facions / And will never leve it vntill he have brought it vnto his awne purpoſſe.

lxxvi. Chriſtes faithfull ſervāt Stephane / Actuum. vij ſayde that god almightye dwelleth not in temples that are made with mannes handes / accordinge vnto the prophetes ſayeinge / Heven is my ſete ād the erth is my footeſtolle.Eſai. lxvi ij. Reg. vii What houſe will you bild for me ſayeth the lorde? which is the place of my reſte? Did not my hādes make all theſe thinges?

The Pope & his adherētes ſaye that he dwelleth in this place ād that place / the fryers ſay we have hī / you muſt bye him of vs the monkes ſaye / he is with vs / be good to oure monaſterye / and you ſhall beſure to have him. A ••• o runne the ſelye ſoules from Herode to Pilate. But they finde not chriſte / for he dwelleth in no place but in the harte of a faithfull man / which is the verye temple of god.j. Corin. iij

Actuum. xvijlxxvij. Chriſtes Apoſtle Paule ſayeth. We ought not to thinke that God is like gold / ſilver / karved ſtones / or any ſoch thinge as man imageneth.

The Pope and his adherentes ſaye that he is like a ſtocke and a ſtone / and cawſeth men to make images of him / Exodi. xx though God commaunded contrarye ſaynge. Thou ſhalt make no graven image / nother eny maner of ſimilitude af thoſe thinges which are in heven above or on the erth beneth. Nother of tho thinges which are in the water / •• vnder the erth / nother ſhalt thou honour or worſhupe them.Ioan. v. Good chriſten be ware of theſe idolles as ſainct Iohan councelleth the / truly I thinke it be one of the greateſt cawſes of this excecation which God hath ſente in to the world for ſynne.

Ioan. jlxxviij. Chriſt ſayed vnto peter / thou are Simon the ſonne of Iona / thou ſhalt be called Cephas which if it be enterpreted ſignifyeth a ſtone as ſancte Iohanne ſayeth in his goſpell.

The Pope ſayeth tha 〈…〉 the hedde / & of that gade 〈…〉 of all the Buſſhopes / here 〈…〉 contrarye to goſpell which ex 〈…〉 phas to be a ſtone what impu 〈…〉 I thinke he wold ſaye alſo that an 〈…〉 re a man yf he thought 〈◊〉 ••• e eny 〈…〉 ge thorow it.

There are infinite other thinges 〈◊〉 he cōtraryeth Chriſt in ſo moch that if it be diligently / examined I thinke there is no word that Chriſt ſpake / but yt other he hath taughte or made a lawe againſte it. How be it for to avoyde rediouſnes / we ſhall leve thē vnto your awne iudgement / for they are ſone ſerched out and eſpyed. Iudge Chriſten reader all theſe thinges with a ſimple eye / be not parcyallye addicre to the one nor to the other / But Iudge them by the ſcripture. And knowlege that to be the truthe which goddes worde doth alowe / avoydinge all other doctrine for it ſpringeth of Sathan / be not aſhamed to confeſſe poore Chriſt (and to take him for thy hed) before theſe ravenous wolfes / for then ſhall he confeſſe the agein before his father & the Angelles in hevin.Math. x. Then ſhalt thou be enheritoure with ieſu chriſt / And ye faithfull 〈…〉 is in hevē / to whō 〈…〉 ye Amen.

〈…〉 or in the lande of Heſ 〈…〉 .xij. day of Iulye / An 〈…〉 o 〈◊〉 CC. xxix. 〈◊〉 Hans 〈…〉 luft.

¶The autes 〈…〉 The .iiij. leffe / ſyde .i. lin 〈…〉 Read righteweſnes. 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. xxx. fulfill / read f 〈…〉 Leff. vi. ſy. i. line vj. ge. read he 〈…〉 Leff. vij. ſy. i. line. xxiij. writhen / read 〈…〉 Leff. viij. ſy. i. line. xiiij. ſuborneſſe / re borneſſe. Leff. viij. ſy. i. line. xxvij. ſewed / read ſh Leff. viij. ſy. i. line .xxviij. falſe / read flaſe Leff. viij. ſy. ii. line .xxx. le / read the Leff. xxiiii. ſy. ii. line .ij. clamie / read claime Leff. xxv. ſy. ij. line .xv. halſpeny / read half ••• peny. Leff. xxxij. ſy. ij. line .xij. kingdōe / read ki dome. Leff. xxxv.ſy.i. line. xxv. futhe. read frute Leff. xxxviij. ſy. i. line / xxxi. derlare / rea d clare. Leff. xli. ſy. ij. line .xv. away te / read awayt Leff. xlii. ſy. ii. line .xxxi. diſanunlleth / re •• diſanulleth. Leff. xlvi. ſy. ij.line.xx. counterſed / read •• terfeted. Leff. xlvi. ſy. ij. line .xxij. hey / read they 〈…〉 ſaying / read ſayin 〈…〉 〈…〉 v. thye / read they 〈…〉 xix. face / read face. 〈…〉 c. . accordin he / read acc 〈…〉 d / read mony 〈…〉 〈…〉 q. lin 〈…〉 read ſtrength 〈…〉 ſy. ij. li e. •• . dothe / read bothe 〈…〉 ij. ſy. ij line. v. excommunicat / read icatte. 〈…〉 xiiij. ſy. ij. line. xvij. comprſ on / read ſion 〈…〉 xxix. ſy. ij. line. i. to be laboreth / read la h to be. 〈…〉 lxxxvi. ſy. i. line. xij. inennes / read men s. eff. lxxxvij. ſy. i. line. xiij. noth / read not / th / read with.