Prayer specially he being a Priest vnto God and deuoted to Prayer By this little taste iudge of our Aduersaries learning and discretion though I of many be most vnfitted to propound it 4. Touching their exception at Capitall letters an exception now very vulgare the case standes thus There be in the Common-seruice Booke certaine great Letters within whose Circumference the Grauer of these Letters hath sometimes put certaine Pictures resembling Triton Hercules c. For which diuers doe charge the Booke for an vpholder of Idolatrie I answere it is nothing to the Matter because not of the Bookes matter Nor is the Matter a pinne the worse though the Manner of conuaying it be not so sutable as may be If there be a fault in the Fashion blame the Taylor not the Wearer These Spirites by like proportion may rayle vpon euery Bible as an vpholder of Corruption Why for that euery Printer wil be found to haue fayled in something as in mistaking a Letter displacing a Poynt c. Secondly if they so stumble at the Pictures of persons that haue been idolatrized why not also at the Picture of a Rose which some Mahumetistes venerate as sproung of the blood of the most lasciuious Goddesse that the Gentles ouer had namely Venus others of them for that it had as they say the originall from the sweat sweete sweat of their Prophet Mahomet a sweete sweatie Prophet vpon which superstitious conceites the Rose may not forsooth fall to the ground And why with as good reason doe they not reiect the two Capitall letters T and X the first hauing been idolatrized as the Crosse of Christ the other as the Crosse of S. Andrew Or why contend they not about the Capitall I which being the fashion of a Piller vnder which forme it is sayd of Clemens Alexandrine the Gentiles did worship God they might also entitle it a Monument of Idolatrie The Apostle forbids men to contend about Wordes and these hold it a vertue to make warre about Letters yea about the very Ornament of Letters I perceiue that they will play small play ere they sit out for wranglers Though it be not alwayes of Absolute necessitie that there be a Leitourgie yet respectiuely times may bring with them a deepe necessitie thereof And if any times then these times for if no forme be concluded of but euery one left to his owne discretion herein as the Apostles iustly were they being filled with spirit of Discretion not one Congregation wil be like another But as among the Romanistes the multiplicitie of Monckerie begot multiplicitie of Differences euery one affecting so his owne Order as therewithall grew a contempt of the other so this Church would so affect this Forme and that Church that Forme and a third a third forme c. as therewithall would arise such praysinges dispray singes likinges dislikinges as no one Parioch would be at quiet with another nor any possible vnitie among the Teachers Let it remaine then for Orthodoxall not onely that such a Leitourgie is lawfull but also for begetting and continuing vnitie that such an vniforme Leitourgie is very expedient and needfull With the Apostle to the Corinths he there handling also matters of Order in the Church I thus conclude If any man lust to be contentious we haue no such custome nor the Churches of God CHAP. xij Touching the Beginning of the Christian Chruch c. VVHen the fulnesse of time was come God sent his Sonne made of a Woman who being aged about 30. yeares the age whereat the Koâ—athite began to waite at the Altar did then publiquely fall a preaching and of gathering Disciples vnto him About three yeares a halfe after he suffered and was buried The third day after he arose and for fourtie dayes after he appeared to his Disciples specially to eleuen of them who are called Apostles Then he ascended vp into Heauen and ten dayes after the Apostles then being conuened in an house in Ierushalem he raines downe Guiftes vpon his Disciples by the which they were not onely fitted to Teach and Gouerne the Church but also furnished with all Language and power of Myracles They so furnished doe take to themselues Assistants called Euangelistes or Prophets and the Church of Ierushalem being shaken asunder they to Samaria and so to the vttermost partes of the earth as they were of Christ foretold and commaunded immediatly before his Ascension And as they were before commaunded to cry that as vpon the house-top which he had told them as in the eare so they repaire vnto the most publique and populous Cities which were Head-townes to the Countrie adiacent So they preached in Ephesus Corinth Colossus Philippi Thessalâ—nia Rome c. that so the Christian fayth might not onely beat the Diuel at first hand out of his principall fortes but also from these Head-townes the Law might goe out to their Pagies or Villagies which Pagies receiued the Gospell at second hand and so subiected themselues to the Church in their Citie And because many Pagies were long ere they came to the Fayth being much remote from the holy meanes in the Citie they came to be called Paganes in an ill sense as Infidels whereas before it was but the tearme that belonged to the inhabitants of these Pagies or Country places Heere I could note and it is worthy the noting that the Countrie Christians howsoeuer meeting in some Countrie house might be tearmed a Church as before yet they made not an established Church The Church for plenarie power of doctrine and gouernement was stablished in the Citie that City-church exercising her iurisdiction ouer Country assemblies came to be called the Metropolitane Church and the like Ecclesiastique Histories make this poynt plaine and easily from the Apostles Actes and Epistles the thing may be collected The Bishop of Brownisâ—â— must needes in this ioyne with mee seeing his Established Church at Amsterdam in Netherland exerciseth authoritie ouer some assemblies in England and elswhere which is a Bishoppricke of more length by many hundred myles then any Bishop in England hath besides that betweene him and some of his Sheepes dwelling plots there is a large Sea if not Seas by the which he is not like to ride somuch as once in a yeare through the Suburbes of his Church for keeping Visitations But what doe I following that squeaking Lapwinge As the Apostles were appoynted to take possession for Christ from one corner of the earth to another and to the Romaines he testifieth that their sound then was gone through the earth as Dauid also foretold in the 19 Psalme though in amâ—sterie so that blessed gladâ—tidinges was brought into Britaine and our predecessors then barbarous rude naked and painted with Woad were amongst others of Iaphets seede allured by the sweetnesse of the Gospell to come into Shems Tent and to worship one and the same true God the Father of Christ Iesus That some of the Apostles or
Lords Supper Sitting or Standing Preaching Leauened or Vnleauened bread in the Communion This or that houre for Meeting Formes of Garment at the Church or abroad c. touching all which the Apostle sheweth that Decency and Order must be obserued but for the particulars he hath no particular iniunction from the Lord. But when the Church hath concluded of the particulars then it shal be a mighty sinne to oppose as for the Child to oppose to the Mothers honest aduice or the Subiect to his Princes lawfull determination and this falles out rather in respect of the thinges Vse then Nature Dauid had no particular preceptes from Moses or the Lord for such and such Musicall Instruments or such such distributiue classes of Priestes Singers c. Nor had Salomon any expresse commaund for making the two Pillers Iachin Boaz so many Caldrons vnited with the molten Sea such Knops and Flowers as beautified the Pillers c. And yet hee that should haue been an opposer to these particulars should haue sinned mightily against the King and so consequently against God for the breach of the fift Commandement is a violation to the whole Decalogue Obiection If the King or Church should inioyne the Minister to weare such Garments as a Diuell weares in a Play can it lawfully be vndergone c I answere First it hath been sayd that it is no Play that hath not a Diuell and a Foole. The Schismatique found out the Diuel and knew we the Obiectors name we could as easily finde out the Foole. Secondly what proportion is there betweene Decencie and Vndecencie Or thinke they it to be a true Church yea thinke they that in the Churches Synode or in the body of the Parliament that there is a reasonable spirit that put a case of such absurditie as no reasonable spirit though vnchristian euer yet committed Had this fellow had no more witte to hide his name then to couer his shame ten to one they of S. Dunstanes would hire him to be the Foole to S. Dunstanes Diuel in the Pageant If I haue answered a Foole according to his foolishnesse I haue but followed the precept of Salomon in Prou. 26. For a Corallarie obserue these Writers August in l. 2. de serm in monte collected by Beda on Rom. 14. Sunt quaedam facta Media quae ignoramus quo animo fiant quia bono malo fieri possunt de quib temerarium est iudicare maxime vt condemnemus And in Ep. 118. c. 2. ad Ianuar. Quod neque contra fidem neque contra bonos more 's iniungitur Indifferenter est habendum pro eorum inter quos viuitur societate seruandum est Mart. Bucer l. 1. de regno Christi cap. 13. Ecclesijs Christì sua est permittenda libertas quò vnaquaeque cum prefiniat modum rationem sacrarum lectionùm interprelationem scripturarum Catechisini administrationis sacramentorum praecum psalmorum item publicè peccantium reprehensionis c. Quam posset quaelibet ecclesia confidere suis populis maximè conducturam c. Exhorting afterwardes Vt quantum possiâ— in his reb obserues Conformitâ—tem And in script Angl. pag. 454. Has etsi supple ceremonias etsi seruare omittere etiam extraâ— candalum licet tamen si ex proteruia aut petulantia quis ordinem publica authoritate Constitutum contemnat turbet non leuiter peccat Caluin in 1. Cor. 11. 2. Scimus vnâ—cuique ecclesiae liberum esse politiae formaÌ„ instituere sibi aptam vtilem quia Dominus Nihil Certj prescripserit Melan. in Commun locis Cum Ministerium diuinitus ordinatum debeat esse publicum externum opus est aliquib humanis ordinationibuâ— Bezae Ep. 24. c. Res alioqui per se Mediâ— mutant quodaÌ„modo naturam cum aliquo legitimo mandato vel precipiantur vel prohibentur quia neque contra iustum preceptum omitti possunt si precipiantur neque contra interdictum fieri si prehibeantur Nam etsi conscientias propriè solus Deus ligat tamen quatenus Ecclesia Ordinis Decori adeoque aedificationis rationem habens leges aliquas de rebus Medijs rite condit eiusmodi leges pijs omnibus sunt obseruandae eatenus Conscientias ligant vt nemo sciens â—rudens rebeâ—landi animo possit absque peccato vel facere quae ita prohibentur vel omittere quae sic praecipiuntur And Vpon this ground M. Iohn Burgesse went in his answere to our King when as he sayth I doe thinke and beleeue touching the gouernment by Byshops as with vs in England or by ruling Elders as in other Churches of God that neither of them was prescribed by the Apostles of Christ neither of them is repugnaunt to the word of God but may well and profitably be vsed if more fault be not in the persons then in the callinges themselues Secondly I doe hold and am perswaded of the Crosse and Surplice that as our Church vseth them they be not vnlawfull c. And this man standing as he doth his testimonie not medling with the application is auaileable against the factions Of Fundamentall poyntes the league runneth thus Hee that is not vvith vs it against vs But of poyntes not fundamentall thus Hee that is not against vs is vvith vs. And so that Rite Fashion and Forme that is not fundamentall in Fayth is not against the Church but with it CHAP. x. Touching the Churches Keyes THE Churches Keyes is a certaine power of shutting the dore of mercie to the impenitent and of opening the dore of mercie to the soule that is penitent This power our Sauiour promiseth to S. Peter in Math. 16. 19. And is giuen to that Apostle and the whole Church in S. Iohn 20. 21. when as the Lord breatheth vpon them saying Receiue the Holy Ghost whose sinnes soeuer you remit they are remitted vnto them and whose sinnes ye retaine they are retayned Whereby appeareth that this power is stinted that is is not giuen to the Church to be exercised otherwise then she shall therein be led by the Holy Ghost The Phrase seemeth to allude vnto Eliakim and Shebnah Stewards to Iudahs king vpon whose shoulders the Key of Dauid was layd for opening and shutting the treasurie at and for the Kinges pleasure All which is expounded in Reuel 3. 7. to appertaine in the first place to Christ our Lord who is the true Eliakim which soundeth in English My God standing vp or My strong God of Resurrection The Rule of proceeding in this businesse is layde downe in Mat. 18. where for finding vp the lost Sheepe or sinner the Lord enioyneth first priuate brotherly admonishment specially in a case priuate And not so preuayling then by communicating the case to one or two moe which neither preuayling then to bring it to the Church And if the Church cannot preuaile for bringing the sinner to repentance he is thencefoorth while he so
as the Ramanistes were glad to gather in Councell at Constance for damming vp the passage of the Ghospell But all in vaine for that the date of their Babel was out foure-score yeares before that wicked Councell and both the blessed times the lesser and the greater mentioned by Daniel were passed and all the said 80. yeares a parcell of the 1000. yeares alotted for chayning vp Satans mysticall iniquity And it would not be forgotten that presently vpon Wicliffes death God stirred vp one Waâ—ter Brute here in England who not only held that the 1260. dayes of S. Iohn were prophetically so many yeares and that from his tyme back to the first comming of the faith into this Desart-land it was so many yeares But also that the Prophet Daniels nomber aforesaide was to beginne the account for so many yeares euen with Ierusalems destruction as aboue saide And because the words DVX CLERI in English Captaine of the Cleargie had in them according to our and the Latines accompt the number of 666. he concluded the Pope to be the Antichrist And as God stirred vp many worthy spirits at home so abroad were Marsilius Patauinus Gulielmus Ockam Iohannes de Gunduno Luitpoldus Vlricus Hangenor Dante 's Aligerius Gregorius Ariminensis Andreas de castro Burdianus Euda Taulerus Franciscus Petrarcha Iohannes de Rupe scissa Conradus Hagar Penitentiarius Asiai Michael Cesenas Petrus de Corbaria Iohannes de Poliaco Iohannes de Castilione Franciscus de Arcatara Ioan. Richetaylada Nicholas Orem Mathias Parisiensis with troopes many Euery one had his testimonie and sundry hauing giuen in that testimonie the Beast that came out of the bottomlesse Pit did put them to death Diuerse againe were miraculously preserued to the fulnesse of age notwithstanding the plainenesse of their testimony as Wicliffe Chaucer and many others The walles of Babel are so taken and the Tower is on fire howsoeuer many at it doe murmure and labour by watery Arguments to quench it But all in vaine for Babel must be razed and no more be CHAP. xvij Touching Satans Binding vp SAint Iohn in Apocalips 20. presently vpon Babels fall doth see Satan chayned of an Angell and so put vnder locke and key for a thousand yeares that so he may not deceiue the people any more That this should be for 1000. yeares next after Christ or his Apostles is against experience it selfe for in that thousand yeares the contrary hath falne out He is shut vp not from euery euill but from deceiuing the people as afore Before he aduaunced a false Ghospell in midst of the Church which brought with it 1000. other euils but Babel once falling the Angell goes to chayning and as the Essentiall euill decreaseth the linkes of the Angels Chaine encrease and Babel downe the Ghospell riseth vp And if we marke it we shall finde that Satan was fast gyued in Wicliffes time For as heere he set much trueth at libertie so his sound by writing went all ouer and many abroad by his writinges came out of darknesse into Christes marueylous light At the brightnesse whereof the Romish Cleargie fretted and to salue the matter they conuened at Constance and there as men Constant in Euill they condemne Wicliffe a long time before that dead and send order into England for taking vp his bones and burning them Vpon which Councell Iohn Hus and lerom of Prage were burnt for Wiclifians for so they nicknamed the Christians And which would not be forgotten that howsoeuer this Councell of Constance was begun vnder one Pope namely Iohn 24. it was quickly graced with two Popes more Benedict 13. and Gregorie 12. What an head had the Romish Church then Three Popes at a clap make a plaine Cerberus Such a monstrous deuided head presaged a fall and in the next Councell which was held at Basill the Pope lost his Headship being made Subiect to the body of his Councell I troe that the Angels Chaine then came ouer Satans head and sure I am that all Stories make cleare that from Wicliffes time hiterto he hath been so farre from seducing Generally as he hath generally been of the loosing hand people and kingdomes still falling away from him Nor need we to feare the restauration of his mysticall Idolatrie for the generall It was but an ordinarie Stone which Serajah tying his Scrolle too did cast into Euphrates but the Stone whereto this Babels curse is tyed is as a Milstone in S. Iohns eyes and this throwne downe into the Sea with these wordes It shal be found no more Amen CHAP. xviij Touching the loosing of Satan and Gog and Magog AS Saint Iohn seeth Satan first Apprehended secondly Chayned thirdly cast into Prison and fourthly shut vp from power of seducing vniuersally that for a thousand yeares all which no doubt befall through the Mediation of Christ the Churches Head so he foreseeth that Satan vpon the expirement of the thousand yeares is loosed for a litle season Which season how litle soeuer he taketh vp in vsing all meanes of seduction for heere is the same word Planáô vsed as before of which word commeth Planéâ—a which we tearme a Planet and in S. Iude haue turned it a Wandring Starre Whereby may be collected the instabilitie of such spirites as Satan seduceth soone caryed about hither and thither as Cain was the auncient Arch-runnagate The vniuersall seduction that forewent the 1000. yeares Iubile was close and mysticall growing vp with the Body of the Church and somuch the more dangerous But after the expirement of the sayd 1000. yeares Satan hauing but a litle time cannot hope by that kinde of cousenage quickly to ouertake the Church That litle time therefore he vseth in another kind of seducement and that is by bearing certaine without the Church in hand that they may easily conquer the Christians and subdue the whole earth vnto them The Cheifetaines of that aduerse power are stiled Gog Magog whose armie for number is as the sand of the Sea Some haue sayd that Gog and Magog signifie in English Couered and Vncouered as if the Couered one should be Antichrist of Rome that couers himselfe with Christianitie and the other an Vncouered or plaine open-foe as the Turke Gog indeed signifieth a Couering such as were the flat battlements on the tops of the Israelites houses but not Couered and Magog must either be but the very same howsoeuer M be prefixed or at most can but stand for Man-gog that is one that is Of Gog and not opposite to Gog. Passing by the wordes signification we find Gog and Magog in Ezekiel 38. to intend Vncircumcised Aduersaries dwelling North from Iudea it may be sproung of Magog Iaphets second Sonne of whom it is held of many the Scithians and Tartars had their originall Gyg is famous in Historie for giuing name to Mountaines to a Lake neare Saâ—dj to men and particularly to a brother of Briareus who was called Gyges a Gyantlike person at enmity with God The Rabbines of
vniuersam naturam verbum peruicit c. nec humanum Genus aliquod licet spectari quod non huius suscep rit disciplinam § Chemnitius in Exam. Con-Trid ex Sabellico * Polyd. Vergil l. 2. hist. Angl. As â—or Theodoret de curand Graec. â—ffect he affirmeth that Paul came into Brittaine vpon his comming out of his first captiuitie in Rome * Centuar l. 2. c. 2. alleadging our Gildas Bale Iâ— Paul came it must be about that time for he was deliuerd out of the Lyons mouth 2. Tim. 4. 17. Anno. 60. being the 27. yeare after Christes death And Pauls death at Rome is cast to the yeare of our Lord 69. â— Thess. 2. â— Tim. 3. 1. Luke 3. Math. 1. Heb. 7. 14. * Hupárchôn * Ekénose Mich. 5. 2. Iohn 1. 1. 2. * ler. 22. 30. Haggai 2. 24. Zerubbabel sigifieth The fanner of Babel Of Zarah Babel and Babel of Balal * Isa. 9. 6. * Clem. Alexan. pedago l. 1. c. 5. Beda in Genes 22. Aquinas in Heb. 11. lect 4. * Theodoret. in qu. Leuit. smil dialogo 3. Isychius in lib. 5. sup Leuit. 16. * Dan. a. 26. * Beda in Act. 20. Non dubitat sanguinem Dei dicere propter vnionem personae in duabus naturis eiusdem Iesu Christi Sybilla in aetat 6. Vomen Iesous hibetâ— vocales duas non Gal. 3. 8. Giselbert in Alt. Syn. Eccl. c. 1. Fides Abrahae circuÌ„cisionem praeueniens gentium credentium typicè dona praeten debat quae Iudâ—â—s dignitate datae celitus Gratiae non tempore praeuenerant Act. 3. 16. Quod Lex operum minando imperat hoc Lex Fidei credendo impetrat Anshelm in 4. cap. Rom. Aug. in Enchirid c. 99. Gratia vero nisi gratis sit gratia non est Bellar. de iustif l. 5. c. 7. propos 3. Tulissimum tâ—menest propter incertitudinem propriae iustitia periculum inanis gloriae totam fiduciam non in operib nostris sed sola dei misericordia benignitate reponere * Philp. 1. 29. * Heb. 12. 2. * Câ—luin vpon 1. Cor. 3. 15. from hence hath an hope of the saluatioÌ„ of Gregorie the great Barnard others such holding this foundation Chrys. in Hebr. c. 6. hom 9. Quod n. Fides fundamentum â—it catera verò superaedificationes a duerte ipsum dicentem 1. Cor. 3. Ego fundam posui * See Trigs true Catholique in the chap. of Iustifi * Victor Antiochen in Marc. 4 § Greg. in Ezek. l. 2. hom 16. * Clem. Alex. Strom. l. 6. * Ierom on Math. 24. Ego reor omnes Haeresiarchas Antichristos esse c. Honor. in dial de lib arb prodest Intuere principes Iudices â—cce posita est in eis Bestia sedes verte ad clerum vidâ—bis in eis Bestiae Tentorium Contemplare Monarchorum conciliabula videbis in eis Bestiae Tabernacula Aspice etiam habitacula Monialium cernis in eis preparat Thalamum bestiae verte te ad plebem relique inuenies in ea Bestiae effigiem c. * Barn ad Ganfrâ—d Lorator ep 125. Zanch. sec. Thesis of 14. Non pugnat cum sacris literis saith he Tertull. de resurrect c. 24. Iren. l. 5. c. 25. * Antichâ—istum autem intelligo Mahemodem Papatum omnes qui cultui Christi aduersantur Pet. Mart. in 2. Reg. 4. 2. Thess. 2. 4. 1. Cor. 16. 9. 1. Iohn 2. 18. Que Aristot. Opposita idem Antikeimena vocat ea Tullius Contraria Seuerin Boetius in Topica Cicer. * D. Philip. Lonicerj Chro. Turâ— tom 1. chap. 21. * Azoara 37. And yet if one die ere he can doe his good works he may be saued by the Saracens faith Mahomet in Colloquio cum Iudaeis All one with the Romanist 1. Cor. 13. Rom. 10. 10. Ferus on Math. 24. here is Christ there is Christ. * Act. 4. 12. Gen. 11. Micah 5. 6. compared with Gen. 10. 10. Tertull. adu Iudaeos cap. 9. Hierony Fabiole de veste sacerdatali Andreas in Apocal. c. 53. Ansbert in Reuel 13. alibi * Haymo in Apoc. 17. Prosperi sent 221. Duas in toto mâ—â—do ciuitates faciunt duâ— amores Ierushalem â—â—cit amor Dei Babyloniam facit amor saculi c. * Victorius Pitabionens Episc. Septem montes in quibus mulier sedel est Romana ciuitas Com. in Apoc. 2. Thess 2. 7. Reuel 17. 5. Mystery in Greeke Secret in English Ambros. in Gal. 3. Hi non putabant plenam salutem esse in Christo quia Legem illi aequabant 1. Cor. 1. 26. 27 28. 29. * M. More in his Tables puts their beginning in Anno domi 1167. Psal. 126. 4. Paulus Ricius de Mosaicae lâ—g mandatis Reu. 11. 2. 3. 12. 6. * Iac. Brocard contra Iudeos li. 2. Fr. du Ion on Apocal VVolphiuâ— Ibid. Napeir Lo. of Marcheston with others Genebr in Chron. Fox in Acts M. * Ferebantur enim tunc tres Pontifices c. SuÌ„ma concil per F. Bart. Carranzam Printed Anno M.DC.I. Lugduni Wicliffe writ a Booke De solutione Sathanae * Lactantius in Epit. diuin Iustit cap. 11. may very well be admitted read profitably here If the tearme Chiliast was giuen but for that I cannot but thinke that some maledicted that they vnderstood not the Root of them both is Gog which is Tectum * Paul Ricius in Cabal art Tom. 1. de Talmud § H. Br. in Coheleth p. 35. * Allegatur a Rau Katina vt est in Paulo Râ—cio * Math. 24. 22. Reuel 20. 10. c. * As the Latines tume Hadés by Infernus so I by Deapth But indeed we haue not an English word that will expresse it Reuel 21. 4. * So doth ConciliuÌ„ prouinc Senosense in decreto 1. with many others Ch. 21. 24. 26. 22. 2. * As may appeare in my Bibles Briefe in the argument vpon the Reuelation Act. 15. 9. 2. Pet. 3. 12. 13. Rom. 8. 18. * That is the Church * Cl. Alex. in protreptico * Suida as in the small Greek Poets placeth him in the time of Israels Iudges Ignatius Bishop of Antioche the third after Peter the Apostle Hierony de vit scr éccles Ireneus the scholer of Polycarpe said to be scholer to S. Iohn HieroÌ„ Ibid. I am not ignoraunt that in the third Oration against the Ievves bearing the name of Chrisostoms the Writer saith as Erasmus translates it Hic quingentesimus ex eo tempore agitur annus as if from Ierushalems fall at furdest from Christes birth it were to his time 500. yeares eyther that must not be Chrysostoms speach by generall consent of Chronicles or by fift hundred yeare must be meant 500. of yeares current not nearely compleat Let the Learned determine it * VVicliffe as M. Fox recordeth in Act Mon was of K. Edward the 3. sent with the Bishop of Bangor and others Embassador into Italy for treating with the Popes Legates about affayres betweene the King and the Pope He had the publique testimony of Oxford for good life till his death and for learning the testimonie is that he had written in Logicke Philosophy Diuinitie Morality and the speculatiue Art without peere Many yeares after his death the Councell of Constance condemned him Caused his bones to be taken vp at Lutterworth his Parioch and burnt In the same Councell Husse and Ierom of Prage were burnt for followers and defenders of VVicliffe Fiftie-foure Nobles of Morauia writ vnto that Councell in defence of Husse and Ierom adding their seuerall seales and hands with sharpe reprehensions for taxing Bobemia and Morauia of Haeresie Many Nobles in England about the yeare 1385. as M. More recordeth did maintaine VVicliffes doctrine namely L. Montague L. Clifford Earle of Salisburie c. Latimer Neuel ¶ From the beginning of the first Rest in Canaan vnto Christes death be reckoned but 28. Iubilees And the 1400. yeare after Christ bringes with it an 28. Iubilee