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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14707	Antichrist, that is to saye: A true reporte, that Antichriste is come wher he was borne, of his persone, miracles, what tooles he worketh withall, and what shalbe his ende: translated out of Latine into Englishe. by I.O.; Antichristus. English	Gwalther, Rudolf, 1519-1586.; Old, John, fl. 1545-1555.	1556 (1556)	STC 25009; ESTC S119373	149,758	392

not ignoraunt of it And yet the B. of Rome ascribeth that mater that is to say forgeuenesse of synnes after suche sorte to him self that he wickedly ꝑuerteth many places of the scripture and exerciceth the greatest parte of his tyrānye vnder p̄tese of it For hereof sprong the harde holding disputacion of the Keyes of power to bynde and lose of the feding of Christes shepe of other maters in numerable Hereof proceded auricular confessiō priestishe mumming absoluciō practiceing of countrefait penaunce the sheoppe of cases reserued the markettes of pardons and infinite other mo thinges ymagined to torment mennes confiences with all All which thinges if we loke more narowly vpō them do attribute to the B. of Rome and to his massing sacrificers which are men drowned in the synke of all naughtynesse to his cloistred monkes chanones friers bishoppes and cardinailes what so euer are the offices of none other but of the only grace and power of God and of the merite of Christ Wherfore in this point he also maketh him self God and is exalted aboue the only true God Neuertheles I am not all ignoraūt what answer aswel the bishops of R. them selfes as they that stowtely mayntene their partes will obiecte in this behalfe For the B. of Rome say they taketh not these maters other suche like vpon him selfe as though it were in his owne power to do them of him self but he exerciceth the power in that church which he receaued and was deliuered him of God that is to saye the power of God working by him towardes synners For the Lorde him self wypeth awaye all this excuse which with his owne worde spoke to the purpose by Esaye the prophet the. 42. chap. saithe thus I am the Lorde this is my name and I will not geue my glorie to any other nor my praise to grauen ymages And what other glorie is it that the Lorde receaueth of vs but that those what glorie God receaueth of vs. which be faithfull folkes acknowlage him to be their saueour redemour iustifiour sanctifiour and the onlye autour of their saluaciō These thinges in asmuche as he geueth to none other and specially to grauen ymages whom he excedingly abhorreth truly he wil not also geue them to the B. of Rome nor yet hathe he graunted them to any other which by making and worshipping of Images are become like vnto them Ther is no cause therfore why the B. of Rome should saye he receaued those thinges of God which he of his owne temerarious and churche robbing sawcye entreprise hathe taken vpon him self To be brief if we will set all this aparte and loke vpon their owne Canones and decrees than we shal at leynght heare those wonderfull and presumptuous thinges which Antichrist according to Danieles ꝓphecie is accustomed to bring out against the Lorde For they are not content to haue claymed to the B. of Rome the dominion of all the churche and of the hole compasse of christendome but they also write that he hathe suche power and autoritie either to commaunde or inhibite what he will at his pleasure that all men are boūden necessarily to obeye him yea euen in those maters which are scarcely tolerable that he commaundeth Besides this they procede further on saye that non other man hathe any autoritie at all to iudge of him and so attribute such autoritie vnto him that they saye he ought to be iudged of no mortal mā in what dede so euer he dothe But now let vs heare the beast him self speake Pope Agatho in his 19. dist Pope agatho writeth to all bishoppes on this sorte All the decrees of the see apostolike are so to be accepted as though they were cōfirmed by the diuine worde of Petre him self Again Boniface theight in his Extrauagauntes Com. Li. 1. Tit. De Maioritate Boniface the. 8. obedientia comprehendeth the hole mysterie of this beast in suche wise that if ther were non but that one only place it were hable to proue him to be the same that we saye he is For furst after he hathe proued that ther is but one churche he claymeth the supremacie and dominion of it to him self with a very goodly kynde of argument This ꝙ he is the seameles coate which was not cut in pieces but came by casting of lottes And these wordes Boniface speaketh truly as the mater is in dede For if Christes coate the churche came to the bishoppes of Rome by castīg of lottes than truly they are not successours of the apostle Petre but of the most wicked hangmen that cast lottes for our Lordes coat vnder the crosse whan he him self loked vpō thē Thus the barlot bewrayeth him self in his owne tale tellīg But let vs tel on Therfore ther is but one bodye of one only churche and one head not two heades lyke a monstre that is to wete Christ and his vicare Petre and Petres successour What an open contradiction is in these wordes He saythe ther is but one head of the churche least he should make the churche a monstre And yet in thus sayeng he setteth two heades vpon it farre vnlyke the one to the other that is to saye Christ very true God and man and Petre a mortall man and a synner whych acknowlageth him selfe to be delyuered not by his owne righteousnesse but by the merite of Christ And yet for al that they thrust them self shamelesly in withal Thā what shifte shal the most holy fathers make in this case Wil they say that Christ Petre are both but one the self same one That they can not be hable to doo in any wyse But they say not that Petre is the very head self but the vicare of Christ the very true head And thā they make them selues successours to Petre. Nowe good mē at what tyme doth Christ the head departe from his body to geue place of vicarship vnto Petre Whā also dothe the office glorie of the head returne vnto you if Christ and Petre be bothe absent Verily you seme to make the church like vnto those ymages which haue twoo heades the one for worke daies and the other being a more galaunt head they cōmonly weare at no tyme but vpō their owne holydaies But least the father of this mōstre Boniface might lightly haue ben laught to scorne he woulde grounde him self vpon the autoritie of scriptures For he saithe that these wordes ought thus to be beleued that our Lorde speaketh to Petre Fede my shepe Myne ꝙ he and that generally not singularly these or those shepe by the which it is vnderstanden that he committed all vnto him vniuersally Therfore whether they be grekes or others the saye they were not cōmitted vnto Petre his successours they must confesse of necessite that they are none of Christes shepe Wher as the Lorde saithe in Iohan that ther is but one shepefolde and one shepehearde Who is he that wolde not be astonied at this gaire brethrē who

set furthe can not fantasye all those paynes that men take in speaking doyng against the Bishop of Romes tyrannye And yet for al that these same fyne carpet doctours make them selues wōderous busye and earnest in dryuyng awaye a sorte of lowsye harlot Friers and maungie Masse-priestes In this they thinke they do gaily And yf they chaunce at auenture to hitte vpō a newe terme of speache to floute and taunt those vngracious mōstres withal Lorde so bragge they are of it But yet they wolde not haue the head chief prince of these monstres to be meddled against in no wise But I wolde haue them to answer me Doo you thinke it to be true O you saweye more than arrogaunt frierly diuinitie doters that the Apostle Paule yea that God him self hathe ordained you to be watchemen in his house Sure you will saye it is true for you can not denye it onles ye will lose all the glorie of your estimacion which ye set so muche by Than what thinke you is the office of a watchemā Is it ynough for him to tang the watchebell whan a rascall common souldiour or twoo of the enemies bande cometh whan the chieftayn of the Armye and high Emperour him selfe approcheth with his hole hoost to make no signe at al I thinke you wil not graunt that But than chiefly shoulde the trompet sounde than should he ring alarme most of al than must the cytezins be cōmaunded to harnesse specially thā is the greatest daungier of all other And except the watcheman doo thus he shall not only be called a necligent cowheardly wretche but also a false knaue and a traitour to the common wealthe What a madnesse is it than in the deuilles name for a mā not to thinke that necessarily requisite in the administracion of the churche which semeth not only profitable but also of necessitie to be done in the temporal cōmō wealthe And I pray you what weapones are they that Antichrist dothe most hurte and villanye with all euen lies and craftye deceate are the thīges that he setteth him self out most with all Bicause he is furnished with a false title he reigneth in many mennes hartes whose ignoraunt blindnesse and simplicitie he abuseth to establishe his tyrannye Shall we than suffre thē to be seduced through ignoraunce still seing it lieth in vs to deliuer them at ones from that so haynous a tyrannye by the light of the truthe Shall we be afraide to reproue that cruell rageing beast for feare of making him angrye whose vse is to do more hurt with flatterie thā furye That may not be my brethren Naye we must plucke of thys monstres visour that he vaūteth him selfe in and teare of his painted Lyons visage that men maye se what a slowche eared asse he is that all this while wolde nedes be taken for that inuincible triumphaunt Lyon of the tribe of Iuda Concerning his displeasures we ought not to be afraide of them nor adradde of his thonder clappes As for Apoca. 6. this beast he hathe allready rose coloured him self a great while with sayntes blood Ther be innumerable soules of sayntes vnder the great aultar whō this beast hathe murthered for the worde of God and the testimonie that they bare vnto Christ And ther are serued of the same sawce euery daye moo and moo And all they crye How long Lorde thow that art holy true iudgest not nor reuēgest our blood from them that dwell on earthe But the Lorde heareth their voices and is ready to come furth to execute iudgement and to be reuenged as sone as the measure of the beast is fulfilled the nombre of his martirs perfitlye made vp Let vs in the meane tyme do the partes of good thriftye stuardes and trusty watchemen as it becometh vs to doo Let vs fede the Lordes flocke with the prouaūdre of his worde let vs reproue stampe vnder our fere and cast awaye poison that it do no hurte Let vs poynt thenemie and all his false craftes and weapones w e our fyngre that Christes shepe maye knowe whom they ought to flee frō And so shall we receaue the boūteous rewarde that is prepared for vs. And as for those men that suffre so muche as the simplest shepe of Christes flock to be lost through their necligence ther remayneth horrible payne in stoare for them Now being moued by these reasones I haue taken vpon me this labour not being ignoraunt what daūgier lieth vpon it to proue the Bishop of Rome to be very Antichrist And this same worke louing brethrē felowe ministers I thought good to dedicate vnto you not the I thought my self hable being a yong man to instructe myne aūcientes being vnlearned my selfe to teache my betters in learnyng and being a yongling and barbarous my selfe to informe men of most famous eloquence with these my dooinges but that my mynde was to rendre a playne rekonyng of my studies vnto those men whom I sawe trauaile this many yeares lyke hartie and constaunt faythfull men in this matter and dyd muche good wtal And so I thought it not vnprofitable that this doctrine shoulde openly come to lyght beyng set furth vnder the publike priuilege of al you seyng it is necessary principally in this sorowful tyme of affliction But before I make an ende of my tale I thinke good to speake a lytell cōcerning Antichristes other sweord that is his open tyrannye that men may the more easely vnderstād what is the occasion of the crosse and persecucion and that we ought paciently to beare it But furst of al it is to be enquired by whose counsaile mocion or suffering it is that Christes churche tasteth of the smarte of the crosse Marye that doo we learne of the only and vndeniable scholemaister of the world which hathe ben in the fathers bosome from euerlasting therfore seyng he knoweth al secretes he hath opened them vnto vs as farre as it is lawful profitable for vs to know Whan he sent furthe his disciples to preache the Gospel after that he hade talked muche concerning the crosse persecucions at laste he sayeth thus Are not two sparowes solde for a farthing And yet not one of them falleth Math. 10 to the grounde without your father All the heares of your head be nombred Be not afrayde therfore you are muche more worthe thā a great meignye of sparowes In these wordes nowe the Lorde sheweth vs the principall cause of the crosse that what so euer it is that the godly are wont to haue chaunce vnto them it cometh by the will decreed coūsail of his father For although it is not the knowyng of Goddes wil that setteth those that be persecutours on worke but the luste of their owne priuate affectiō hate malice and despight of Goddes worde yea and albeit Satan the father of all murther violence stere them vp yet none of al these haue any power strengthe or force against Christes churche except the Lorde hym selfe

vnluckie fortune But the B. of Rome taketh no care nor is moued wyth any louing compassion although he heare all the hole flocke of Christ miserably scattred through the wicked wilde wildernesse of mennes tradicions seke after the pastours of Goddes worde wyth continuall crienges wepinges and gronynges and desire to haue their soules fedde therwyth so that by the famyshing of Christes shepe the bishoppes haue to mayntene their voluptuous pleasure wythall Christ bare the crosse that he was Matth. 27. nailed on for vs for our synnes vpon his owne shoulders But the B. of Rome is vsed to be borne easyly softly vpō their shoulders whom Christ hathe redemed with his deathe Christ suffred him self to be crowned wyth a crowne Matth. 27. cast buyers sellers out of the tēple in his teaching he saide that they made the house of God which should haue ben the house of prayer a dēne of thefes But the B. of Rome catcheth them in bothe his armes and bringeth thē again in to the temple of God and restoreth thē to their olde seates that they occupie by force and crafty conueyaunce yea lyke the chiefest of all marchauntes and as a most famous marchaunt venterour he hathe deuised newe wares that with so great lucke that he can sell leade ware perchement and other such kynde of trifles for a great deale more than the Iewishe priestes coulde in tymes past sel their bulles lambes rammes and bullockes Christ forbad his disciples to beare Math. 20 Mar. 10. Luc. 22. secular autoritie and to reigne like princes of this worlde But it is euident that the B. of Romes chief and principal studie is that vnder the false pretense of the churche he claymeth hothe to him self and to his cardinalles all the kingdomes of the worlde and the title of the same Christ gaue vs a perfite and a full perfice absolute doctrine to instructe Math. 28. 2. Tim 3. men sufficiently in all thinges perteynyng to euerlasting life and saluacion But the B. of Rome seing that it hyndreth his markettes saieth it is vnperfite and that all thinges perteynyng to the declaracion of faithe to the affaires of religiō and instruction of life are not fully conteyned in it and for that cause he addeth vnto the same to helpe it with all the canones of the Counsailes and the tradicions of certain fathers that serue to his couetous purpose and appetite Christ expresseth him selfe to be our Ioh. 4. Rom. 8. only righteousnesse wherwith we must be clothed that we maye be hable to appeare before his heauenly father and abyde his iudgement But the B. of Rome sheweth an other farre wyde rightousnesse in his tradiciones which he teacheth to consiste in our owne workes and in our owne powers and in sayntes merites also Christ teacheth that he him selfe is our only mediatour patrone and intercessour and the apostles inspired 1. Timo. 2 1. Ioh. 2. with the spirite of Christ confesse the very same But we see that by the B. of Romes doctrine a certain thousaūt of patrones and mediatours be set out vnto vs yea and newe mediatours maye be created dayly by their canonizacions Christ teacheth that remission of synnes is frely geuē that we be partinars therof through only faithe with Esai 55. Ioh. 6. 7. Math. 11. 28. out any meriting mediacion of our workes But the B. of Rome mynding to hunt out most plenteous gayne by remitting of sinnes hauing it to sel teacheth vs to redeme it with money Christ is described by the doctrine of the gospel as the only heade of the churche But the B. of Rome chalenging Ephe. 5. that honour to him self sayeth that he is the head of the church And in thus sayeng he either robbeth the churche of her head Christ or elles in making himselfe the head he maketh the church a double faced church and a most vggly mōstre Christes doctrine setteth out but one only Priest that is to wete Hebre. 4. 5. 9. 10. Christ the very sonne of God which beyng made mā for our sakes offred him selfe vpō the aultare of the crosse for the synnes of the hole world once for al with his sacrificeing he founde eternal sufficient remission of synnes But the B. of Ro. not contēted with this so excellēt a priest chalengeth the title of the high priesthode to him self cōmonly consecrateth newe priestes dayly to offre vp Christ Iesus euery daye for the synnes of the quicke and also of the dead Christ hath prescribed a true forme of penaūce an acceptable to God according whervnto Act. 2. we confesse our synnes to God vnto whom we haue offended frō hensfurthe we ceasse frō synne amende our lyfe but as for remissiō of sinnes we seke it no wher elles than at God alone But the B. of Ro. teacheth a farre contrary penaūce frō this which biddeth vs confesse our synnes to one massemonging priest or other to desire forgeuenesse of sinnes at him yea though the same priest were drowned in hoordō drōkenesse glotonie dyceing other vices innumerable ther with he geueth such occasiō to the wicked lycēciously to sīne that assone as the massemonging priest hathe once receaued the money I meane the hyre of absoluciō whā that vayne hipocritical satisfactiō that he enioineth be accōplished they maye returne to their vomite as dogges are wōt to do walow thē selues in the olde puddle of wickednesse Christ sayed it is more godly to Act. 20. geue thā to take But the B. of Rome perceauing the sentence of Christes wordes to be against his ruffling estate and lecherous lust turneth the meanyng and ordre of the wordes ersye versye and sayeth it is better to take than to geue And so in dede he confirmeth the ordres of beggyng frieres with his decrees and hathe set out a certain pouertye which is suche a mater that nothing is either more delectable or pleasaunt as though it were the most perfite rule of christiā faithe and conuersaciō Hereof spring the most shameles rablementes of begging friers and other monkishe ordres besides which by their impudent prowde popishe begging haue gone through all cities haue strayed through all villages and ferme places and thus being a greuous burthen to all mē aswel of the towne as of the countrey haue scraped euery waye by hooke and by crooke and eaten vp all feldes and townes like most deuouring locustes and yet led a life most filthily spotted with all riotous ruffionyng and lecherous losenesse Christ saythe That that entreth in Math. 15. 1. Timo. 4. to the mouthe defileth not the man Vpon the autoritie of which wordes the apostle Paule taking his groūde teacheth that it is lawfull for vs to eate all meates that God made with thankes geuing without remorse or conscience of any maner synne But the B. of Rome hathe forged differences of meates persuaded the simple people that a great parte