Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	king_n	lord_n	year_n	6,667	5	4.9758	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15298	Tvvo short treatises, against the orders of the begging friars, compiled by that famous doctour of the Church, and preacher of Gods word John Wickliffe, sometime fellow of Merton, and master of Ballioll Coll. in Oxford, and afterwards parson of Lutterworth in Lecestershire. Faithfully printed according to two ancient manuscript copies, extant, the one in Benet Colledge in Cambridge, the other remaining in the publike librarie at Oxford	Wycliffe, John, d. 1384.; James, Thomas, 1573?-1629.	1608 (1608)	STC 25589; ESTC S121923	41,431	74

Hel for vertue thereof and certes this is an open heresie damning all that trusten thus into there liues end But a man maie haue the Sacrament of the Auter that is verie Gods bodie in his mouth and straight flee to Hel withouten end the more be damned for the evil taking of this Sacrament Such Heretickes beene vnable to be amongst Christian men Cap. 21. Friars begge without need whē the poore want without remorse See Chap. 6. Also Friars beggen withouten need for there own rich Sect not for there poore bedradden men that maie not goe and haue no man to sende for there liuelode but rather drawen rich mens almes fro such poore men And therefore charitie is outlawed among them and so is God leasings covetise and Fiends beene enhabited among them for they decea ven men in there almes to make costlie houses not to harbour poore men but Lords and mightie men and teachen men to suffer Gods Temple that beene poore men to perish for default thus they beene traitours to God and his rich people whom they deceaven in there almes and manquellers of poore men whose liuelode they taken awaie fro them by false leasings therefore they beene irregular before God despisen him and harmen the people when they saien Masse or Matines in this cursed life as Holy writ teaches and Austin and Gregorie declaren fullie Cap 22. Friars reproue not there Brethrē as the Gospell willeth but as thēselues wil. FRiars also keepen not correption of the Gospel against there brethren that trespassen but cruellie done them to paineful prison but this is not the meeke suing of Iesu Christ for he his Apostles prisoneden not sinful men in this life but sharplie reproved there sinne and at the last when they would not amend them taughten good men not to cōmune with them But these Friars shewen there tyrantrie at the ful who so knew wel there paines and torments and it seemes no wisedome ne profit to giue Friars power to prison men For when the King by his officers prisōs a man that is commonly done for great open trespasse and that is good warning to other misdoe●…s and some profit comes of the Kings Ministers But vvhen Friars prisonen their brethren the paine is not knowē to mē thowgh the sinne were neuer so open slaunderous and that does harme to other liege men and profit of Kings Ministers is away And when the potestatis of Friars beene proud couetous and sinfull and haten the truth they will soone prison trewe men that reprouen there sinnes and spare other shrewes that they maie flatter them and mainetaine them in there sinne and so beside the Kinges leaue tormenten trewe men for they wolden doe Gods heasts sith the king graunts occasion thereto the King is holdē to reuoke and let Friars prisoning lest he bee guilty of the sinne that comes therby sith he may destroy it does not thus did beggers Friars leapen vp to Kings power and manie times more then the Kinges dare doe and maken the King the Fiends torment or to prison trew men for they saien the troth And so the King stoppes Gods law to be knowen in his land and nourishes euill men and prisons good For this dread and manie moe showld the King revoke this prisoning make Clarks be ruled after the Gospel by simplenesse and holy liuinge Cap. 23. Friars lawlesse egging the King and the mightie ones of the land to maintaine there sect begging there almes beggering the whole land ALso Friars maken our Lond lawles for they leaden Clarks and namely rulen Prelas and Lords and Ladies and Commons also and they beene not ruled by Godes lawe ne lawes of the Church ●…e lawes of the King For they glosen Gods lawes as them likes and been exempt fro Byshops and other ordinaries leaden the Byshops of Rome as them likes And men saien they beene not liege men to the King ne subiect to his lawes For thowgh they stealen mens children it is said there goes no lawe vppon thē and that seemes wel for they robben the Kings liege men by false begginge of sixtie thowsande marke by yeare as men dowbten reasonablie yet they be not punished therefore And the lawlesse Friars by there false ruling maken our lande lawlesse For they letten Clarkes Lords and Commons to knowe the truth of holy writ and maken them to pursue trew men to the death for they teachen the commandements of God and crien to the people the foule sinnes of false Friars And thus falsnesse is maintained and false men beene raised to great estats and truth is put on back trewe men been pursued yea to prisoning to losse of al there goods and to sharp iudgement for as much as they wowlden destroy sinne that was openly and cursedly done and in point for to fordoe our land And of this ruling beene Friars most guiltie for they leaden Prelats Lords and Ladies Justices and other men by confession and tellen them not speedely there sinnes For if they tellen them there sinnes and they wowld not amend them the Friars that beene there confessours showlden leaue them vp as Christ and Paul teachen but they done not thus for then they showlden leese winning and fauour of the wordle And thus for loue of money and welfare of there body they leaden our land out of the lawe of God and alrighteousnes Cap 24. Friars no peace-make is but makebates striuers themselues stirrers vp of others to warrs dissentions ALso Friars beene irregular Procuratours of the fiend to make and maintaine warres on christiā men and ennemies of peace charitie For Friars counsellen and openly preachen that men shoulē flee to heauen withouten paine if they woulden goe and slea in there owne person or maintaine and finde one at there cost to slea christian men And the ende was to make Christs Vikar most rich to the wordle the which Vikar showld be most poore ●…suing in this most highlie Christ his Apostles But Christ died to make peace charitie if men mighten thus freely graunt pardon they showlden yea to leese there owne life graunt pardon to make peace Yet they preachen noe pardon ne meede to make peace and charitie And yet they been bounden of God to make men siker to haue the blisse of heauen if they wil truly procure for peace and charitie But of the pardon that men vsen to daie fro the Court of Rome they haue no sikernes by holy writ ne reason ne ensample of Christ of his Apostles And so of other warrs and debats that Friars mighten let if they wolden and sith they done not but rather counsel thereto and comforten men therin and tellen not the peril of them they been cause and Procuratours of al war●…s specially of this warre in Flaunders for they preacheden that haden it forth against the King the Duke and other Lords and Clarks

predecessours han done so many times by lawful cause as pertaining to there regalie and of common Law by counsaile of Peeres of the Realme it sueth that not only our king now present hath erred but also his predecessours generally al his Counsellers as Lords and Prelats and al men of the Parliament counsailing therto Also if this bee errour touching the health of mans soule than it is against holy writ and than if a man sustaine or maintaine this errour he is an heretick but ful manie Kings Lords and Prelats and other wise mē han sustained this and maintained and yet done as per taining to the Kings Regalie and of common law thā bene these Friers al Kings Lords and Prelats al wise men of our Realme bene hereticks Also sith this is an old custome the which our King Lords and Prelats bene sworn to sustaine and maintaine if this be errour as Friers sayen openly it sueth by Friers that al these bene forsworne hereticks Also if this bee errour as Friers faynē that thowgh an Abbot and al his Couent ben open traytours conspiring into death of the King and Queene and of other Lords and enforce them to destroy al the Realme the King may not take fro them an half-peny ne farthing worth sith al these bene temporal goods Also thowgh other Clarks senden vnto our enimies al the rents that they han in our Land what euer they may robbe or steal of the Kings Liege men yet may not our King punish by o farthinge ne farthing worth Also by this ground of Friers thowgh Monks or Friers or other Clarks what euer they bene slayne Lords tenants the Kings Liege men defoulē Lords wyues yea the Queene that God forbede or the Empiresse yet the King maie not punish them by o farthing Also it sueth plainly that men cleped mē of holy Church may dwel in this land at ther liking doe what kinne sinne what kinne treason liketh them and natheles the King may not punish ne in temporal goods ne in their body sith if he may not punish them in the lesse he maie not●…in the more and also they maken one of them selfe King and so no secular Lord maie let him to conquer al Secular Lordship in this earth and so they maie slea al Lord Ladies there blowd and affinitie with anie paine in this life or in bodie or in cattel Yee Lords seeth and vnderstondeth with what punishing they deserue to be chastised that thus vnwarly wrongfully han damned you for hereticks for as much as you don execution rightwilnesses by Gods law and mans and namelie of the Kings regalie For the chief Lordshippe in this lond of al Temporalties both of secular men Religious pertaine to the King of his general gouerning for els hee were not King of al England but of a littel part therof Therfore the men that bysien them to take awaie this Lordship fro the King as don Friers there fautours in this point bene sharper enemies and traitours than French men and al other nations Also it pertaineth to the King the while a Bishop or ani Abbots see is void to haue in his hand al Temporalties and at his owne wil to yeue them to Prelats therfore the King maie take a waie these Temporalties from Prelats whan law ful cause excitith Also the king owght graunt no man freedome to doo sinne or trespasse but to take awaie the fredome but men of the Church had free licence to trespasse if the king might not bereue ther Temporalties when they sinneden greevously And so Saint Paul teacheth that eche man be subiect to their Potestates for there is noe power but of God and tho things that bene of God bene ordained so they that withstondeth power withstondeth Gods ordinance For whie Princes bene not a dredd of good works but of euil But wilt thow not dread a power d●…e good thow shalt haue preysing therof that is of him that is ordained in the high estate for he is Gods minister or seruant to the in good but if thou haue done euil than dread for he beareth the sword not without cause for he is Gods seruant vengere in wrath to him that doth euil and therefore by need or of need be yee subiect or vnderlout not onlie for wrath but also of cōscience Al this saith St. Paul of which auctoritie it is to knowē to al men that Clarks owen to be subiect of nede to the kings power For St. Paul that putteth al men in subiection to kings out taketh neuer ene and so Secular power oweth and is bound to punish by iust paine of his sword that is wordly power tyrants rebelling against God and trespassing against man by what kind trespasse and that is more to chastise his subiectes by paine and torment of there body and no drede much more he maie punish thē by taking awaie of ther temporalties that is lasse than bodily paine therfor Secular Lords done this rightfully sith this is done by commandement of the Apostle and by ordinance of God and therfore it is plaine of these reasons auctorities and Secular Lords maie leuefullie and medefully in manie cases taken awaie Temporall goods youen to men of the Church The third Article The third Article is this that both Tythes and Offring bene youen and paied and receiued by that entent to which entent both Gods law the Popes law ordained them to be paied and receiued and that the betake away by the same entent and reson that both Gods law the Popes law ordainen that they shoulden be with drawen This axing is reasonable for many skils for the entēt of the maker in euerie law should be kept and most the entent of God that may not erre Sothely thus saith Gods law in the 1. booke of Kings that the sin of Helies childrē was ful great before God for they withdrawen men fro sacrifice of God taking by strength or violence that part of the sacrifice that pertained to the Priest God saith afterwarde I speaking haue spoken that thine house thy Faders house should minister and serue in my sight euermore but now God saith be that thing far fro me but who euer shal worship me I shal glorifie them but they that despisen me saith God shal ben vnnable or without honor of which authoritie it is plaine and open that the things that be due to Priests should not bee axed by strength by violence or cursing but be youen freelie withouten exaction or constraining and if the Priest be reproued of God for his sinnes hee should be put out of his office and the sacrifices shoulden not be yoven to him but taken fro him as God commandeth frō the high Priest Hely and an other trew man walking in Gods waies as did Samuel shoulden be ordained to receiue such sacrifices Also in beginning of Tobie men finden thus whan Priests of the Temple wenten to calveren of gold

table ALso Capped Friars that beene called Maisters of Diuinitie haue there Chamber and service as Lords or Kings and senden out Idiots ful of couetise to preach not the Gospel but Chronicles Fables Leesings to please the people to rob thē A what cursednes is this to a dead man as to the world and pride vanitie therof to get him a Cap of masterdome by praier of Lords and great gifts making of huge feasts of a hundred and manie hundred pounds and then be idle fro teaching of Gods law but if it be seldome before Lords and Ladies or great gatherings for name of the world then to leaue there povertie simplenes that he is bounden to devour poore mens almes in wast and feasting of Lordes and great men and so giue slaunder to his brother other men to liue in pride and covetise glotenie and idlenes and leaue the seruice of God as though they were exempt fro al gods yet forfending of these covetous fooles that beene Limitours goes much Simonie envie and much foule marchandise who can best rob the poore people by false begging and other deceipts shal haue this Iudas office and so anest of Antichrists Clerks is maintained by subtle cauteles of the Fiend Cap. 14. Great flatterers of the people nether reproving nor removing there sinnes from among them ALso Fryars shewen not to the people there great sinnes stably as God bids and namelie to mightie men of the world but flatteren thē glozen nourishen them in sinne And sith it is the office of a Preacher to shew men there foule sinnes and paines therefore and Friars taken this office and done it not they beene cause of dānation of the people For in this they beene foule traitours to God and ●…eke to the people they been nurses of the Fiend of hel For by flattering and false beheasts they letten men liue in there lusts comforten them therein and sometime they pursuen other true preachers for they will not glose mightie men comfort them in there sinnes but wil sharply tel them the so the and thus mightie men hire by great costs a false traitour to lead thē to Hel. And ensample men maie take how Fryars suffren mightie men fro yeare to yeere liue in avowtrie and covetise and extorsions doing and manie other sinnes And when men beene harded in such great sinnes and wil not amend them Friars should flee there homely cōpanie but they doe not thus lest they leese worldlie Frendship favour or winning and thus for the monie they sellen mens soules to Sathanas Cap. 15 How much how oft they deceaue and coosē the lay-people by then letters of Fraternity ALso Friars by letters of Fraternitie deceiven the people in faith robben them of temporal goods makē the people to trust more in dead p●…rchment sealed with leasings in vaine praiers of Hypocrits that in case beene damned Diuels then in the helpe of God and in there owne good living Commonlie these letters beene powdred with hypocrisie covetise Simonie blasphemie and other leasings With hypocrisie for therin beene told withouten end many good deeds and sometime beene false more to shew them holy to get worldly goods than to saue mens souls With covetise for they done this to winne the peny for a poore man that may not geue them be hee neuer so trewe to God shal not haue them but a rich be he neuer so cursed shal haue such letters and weanes that he is siker enough thereby doe he neuer so much wrong to poore mē With Symonie for they sellen this supernal good for temporal goods that vnskilfully for luch chaffering and graunting of letters was neuer ensampled of Christ ●…e his Apostles yet they loued best mens soules With blasphemie for these sinfull wretches taken vppon them yea dealeing of good deeds but this thing is appropried to God so they beene blasphemers For they passon Bishopps Popes and eke God himselfe For they graunt no pardon but if men be contrite and shriuen and of merite of Christs passion and other Saints but Friars maken no mention nether of contrition ne shrift ne of merit of Christs passiō but only of ther own good deeds And so Christ graunts to no sinful man continuing in his sinne such part but Friars graunten rather to cursed men for worship or winning them to good poore men And thus falsly they passen Christ. For Christ wowld not graunt to his Cosens part of his Kingdome but if they wowlden suffer passion as Christ did But Friars wil make men heyres in the blisse of heauē sith they graunten men part of there good deeds after this life they maie not haue then part but if they showlden be saued But christian beleef teaches that al men in charitie ben procurers by graunt of God of al meedeful deeds Why then graunten Friars this part for they wil haue propretie of Ghostly goods where noe propertie may be and leauen propretie of wordlie goods where christian men maie haue propretie And thus they teachen the people that it is more needfull to giue such hypocrits bodilie almes then to geue it to poore needy men after the Gospel And thus they deceauen the people in beleef and robben them of tēporal goods and maken to recke lesse of there owne good liuing for trust of these false letters Cap. 16. Friars peruert the right faith of the sacrament of the Aultar by making it to bee an accident without subiect Also Friars perverten the right faith of the Sacrament of the Auter and bringen in a new heresie For whā Christ saies that the bread that he brake and blessed is his bodie they say it is an accident with outen subiect or nought And when holie w●…it saies openlie that this Sacrament is bread that we breaken and Gods body they saien that it is nother bread ne Gods bodie but accidēt withouten subiect nought And thus they leauen holy writ and taken new heresie on Christ his Apostles and on Austin Ierom Ambrose Isidore and other Saints the Court of Rome al true Christ men that holden the faith of the Gospel For Christ saies that this bread is my bodie And S. Paul saies The bread that we breaken is the communication of the Lords body and S. Austin saies that that thing that we seen is bread but as to faith fully taught the bread is Christs bodie Ambrose saies that thing that is bread shal be Christ body Ierome saies that that bread which Christ brake and gaue to his Disciples is the bodie of our Saviour for Christ saies this is my bodie Berengary by approuing of the Court of Rome saies thus I acknowledge with heart and with mouth that the bread that is laied on the Auter is not only the Sacrament but verie Christes bodie Ah Lord what hardie Devil durst reach these Friars to denie thus openly holie writ and al these Saints and the Court of

freedome of the Gospel thē the husband is with his wife by ordinance of God For the husband maie lawfully be absent from his wife by a month an halfe yeare sometime seauen yeare by cōmō consent of them both by al there life But if a Friar be out of his rotten habit yea an houre he is Apostata though he loue more God serue him better and profit more to christian men And they puttē more holynes in there rottē habit thē euer did Christ or his Apostles in there clothes For Christ was thrise on a day out of his clothes and yet hee was not Apostata But they chargen so much this rotten habit for therby the people weanes that they beene holy and giuen them more dirt then is needful or profitable therefore ech partie drawes an other to hel So Friars for there false taking of almes whē no need is ne haue they leaue of Gods law thereto blind the people for they drawen there almes fro there poore and needie neighbours where they showlden doe it by the heast of God and maintainen Friars in there false begginge hypocrisie and other sinnes manie Cap. 30. The Popes dispensation or commandement of the superior more regarded then Christs commandement ALso Friars teachen that it is not lawefull to a Priest or anie other man to keepe the Gospell in his bounds and cleannes withouten errour of sinnful men but if he haue leaue therto of Antichrist And thus they sayen it is not lawful to a Christian mā to doe Gods commandement but if a fiend giue them leaue therto as if the leaue commandement of God be not enowgh thereto For they saien that a Priest that has bounden himselfe to errours of sinful men by new profession maie not goe to the freedome of the Gospel and liue thereafter as Christ tawght Priestes but if they haue dispensation of the Pope And J suppose that he be Judas and shal be damned then he is a diuel as Christ saies then it is plaine sith this Priest maie not keepe the Gospel in his freedome withoutē his leaue and he is in this case a diuel then a Priest may not keepe the commandementes of God withouten leaue of a fiend But for to get this leaue is our golde giuen to Aliens and sometime our enemies yet the Priest shal be bounden commonlie to the rotten habit and be exempt fro goodnes and bolded in sinne Cap. 31 There vsery Symony Couetousnes extortion sapine theft ALso Friars beene receit and a swallow of Symonie of vsurie of extortions of rauines of theft and a neast or hoord of Mammons treasure For thowgh men liuen in Symonie they wil not counsaile them and charge them in shrift to resigne there benefice but comfort them to hold it stil and bringe them much dirt thereof and they will vndertake for there sinn And so of vsurers they chargen them not speedelie to make restitution but rather colouren this sinne to be partner of this winning and so of other robberie they receauen it priuelie and so maintainen colouren thefts in there theft where other liege men should be punished therefore and so they beene more couetous then the wicked Jewes that bowghten Christ for they wowld not take the money of Judas and doe it to there money ne treasour for it was the price of Christs bloud for Christ was sold and traied to death for that money But Friars wil receaue money gotten by as great sinnes or more to make great houses and great feasts to Lordes and not buie a field to burie in pilgrimes as the Iewes didden but rather laien it vp in there treasure to maintaine wrongs against there Curates and other poore men by false plea at Roome and marchandise in England Cap. 32. Friars cannot indure to heare of Christs pouertie preached FRiars also crien lowd that poore Priests beene hereticks for they teachē by Gods law how Clarks showlden keepe wilful pouertie and Christs Gospel and the King and Lordes owen to compell them thereto And thus they damnen holy writ the kings regalree For sith poore Priestes haue tawght both in English and in latin how many open laws both in the old Testament and in the new forfend al Priestes Deacons to haue secular Lordshipp and these lawes beene confirmed by Christs life and his Apostles and Friars saien that this is heresie they damnen openlie holie writ and sith the Kinges regalie askes by old stat●…te that the King maie in manie in case take Temporalties fro Clarkes and Friars saien that this takeing is errour against Gods law they damnen this rightful regalie of our King and also our Kings and Lords as heretickes if they maintaine this rightful lawe to stable peace of our Realme And sith by Gods law the office of the King and Lords is to praise reward maintaine good and rightful men and to chastise sharply wicked mē constraine Clarks to hold the state that Christ put them in and algates wilfull pouertie Friars saie if the King and Lords done there office of Godes lawe that they beene foule hereticks But whie showlde the king maintaine in his land such traitours both to God and him and cruel ennemies of al Christian men Cap. 33. Friars like theeues co●…g into the Church by the window not by the dore ALso Friars beene theeues both night theeues and daie theeues entring into the Church not by the dore that is Christ. For withouten auctoritie of God they maken new religions of errours of sinful men and yet they maken worse rules ever the longer that they lasten they seeken not meeklie the worship of God and profit of Christian mens soules this thing they musten do if they comen in by Christ but they chosen finden a new order lesse perfit and profitable then is that that Christ made himselfe and so they maken division in Priesthed against the cōmandement of God and sith they beene not grounded on Christ his law they moten needs be drawen vp and the ordinance of Christ mot stond in his cleannes and perfection Cap. 34. Bindē there novices to impossible things ALso Friars by hipocrisie binden them to impossible thing that they maie not do for they binden them over the commandements of God as they saien themselues but they maie doe no more then the commandement of God For God bids in his most commandement that thou shalt loue the Lord thy God of al thy hart of al thy life of al thy mind of al thy strengthes mights but who maie doe more then this No man Then they binden them to more then they maie do sith it si not counsaile of Christ to make singular profession to a sinful Jdeot and in case a Diuel and they bidden thē to such one that they done ouer the coūsaile of Christ but al that is over the coūsaile of Christ is algats euil sith Christs counsailes to ech good thing And thus manie blind

rule of Apostles is vtterlie algates most perfect therfore men maie forsake priuate rules in religion made of sin ful men and taken the clean religion of Apostles that is preached with freedome of the Gospel without dispensation of wordly Clarks that in caasqueke deueles as Christ Iudas Scariot Also the Pope may dispence with the rule of ech priuat sect or religion and hath dispenced yet doth but he maie not dispence with Christs rule youen to Apostles therfore the rule of Christ ordained to Apostles is more perfit than any rule of of priuat religion and most perfect of al and hereof it sueth openly that men maie lawfullie forsake priuate religion and keep Christs religion in his cleannes sith it is most perfect most easie and light for to kepe most siker to bring men to heauen and to highest degree of blisse And if our adversaries of this priuate religion striuē algats that the rules ben more perfect than the rule of Apostles whie than so manie persons as who so saith without nomber of eche suche priuate sect by licence of the Pope bene made some Chaplaines of Households some Chaplaines of honour some Byshopps dowid with secular Lordships some Byshops amonge heathen men and dare not come to their children but what professiō a Frere be of anō if he be chosē therto he accepteth ye office of the Pope or Cardinal of Patriarks of Archebyshop of Eyshop and forsaketh his owne state sith Christ saieth in the Gospel that noe man puting his hād to the plowgh and looking backward is worthie to haue the Kingdome of God that is no man taking perfect state of pouertie meeknes and penāce is able to be saued if he turned again to wordly life pompe and pride and couetousnes and ease of bodie and sloth and riot and gay clothing and costly Therfore they changen not the more perfect for the lesse perfit for than they were Apostates but they purchasen the more perfit for the lesse perfit therfore the cleane religion and rule of Priesthood by forme of the Go●…pell is more perfit than anie rule or religion made of sinful mē Also nothing that is abhominable and reproued of Saints showld be browght in of other by anie colour or cauteel but those newe sectes ben such that bene of flesh as St. Paul saith in his Pistells therfore such sects should not be browght in to Charging of the Church but al Christen men showld cast away and hold fast the vnitie freedome and cleānes of the rule of Iesu Christ. Parauenture these Ypocrits sayen to exclud al these reasons many mo that the rule to which they make profession is not strāge ne diuerse fro the rule of Apostles that Christ ordained but it is vtterly the same and none other but the contrarie of this excusing is openly shewed by foure the last reasons before said For if these new rules werē al one with Christes rule youen to Apostles Christ showld haue taught them both and ensampled both in his life and speaking and writing with Cermonies and rits and customes therof but did not this neuer in his death ne after his resurrection ne to his ascentiō And if this excusing were soth the sects of Friers showlde not haue begonnen about a thousand and tweyn hundred yeere of Christ. But the contrarie is opē in Chronicles hit sueth also of the same that Christs Apostles hadden both Monks Chanons and Freers if men taken Monks Chanons and Freers for men that professen such priuate sects but thi●… is openly false Also Christes rule yo●…ē to Apostles is like of o forme to al mē that maken profession therto to speake of substance of the rule but rule●… of these priuate sectes beeth ful diuerse and contrarie as to substance of these rules sith some of them receauen dymes and dotations as don these Possessioners but some for saken al such tythes and possessions as Fr●…ers mendicaunts But to descend downe in specialtie ful many articles of rules of such sects be openly contrarie to the Apostles rule sith it is lawful to eche trewe man of Christen religion to conuert a man of wrong faith to Christen but this is forboden in the rule of Friers Minours sith only to Ministers none other is licence graunted to restraine Friers to heare private sects notwithstanding that evermore Friers don the contrary and Christ receiued penies but they shoulden not by there owne rule receiue penies nether by themselues ne by mene person Also Christ preaching the Gospel entred into places both of women and men as the Gospel of Luke telleth but is forboden to Friers to entren into Abbeyes of womē but Friers glosen these rules to the contrary but Fraūcis there founder commaunded them in article of his death that they should not receiue glosses vpon his rule Also if Christs rule youen to Apostles the rule of private sects weren al one withouten reason men leaven the first professeden the tother ' but if it were to show there hypocrisie Also if this faining be soth it seemeth that it is as perfit meedful to keepē Christs rule of Frauncis or Dominike or anie such other man Also if these rules bene al one and in nothing diverse than such a rule should not be cleaped rule of Fraūcis ni Dominiks ne any such other but rule of Christ for so it should be of more auctoritie and more commended And so the Gospel ought to be kept withouten ony fouling of al Christen men withouten such novelries and put nothing thereto and draw nothing therefro if this thing were done such privat sects should be super flue and wast as flies living in the aire and it was none need of Frauncis Dominik or any such other new man beside him about making of this rule of Apostles that Friers faynen to be thern For that rule was made of Christ God and man and kept of Apostles and confermed by the holie Ghost and at the ful declared by a thowsand yeere two hondred before Frauncis Dominik or anie Frier of such priuate sect were into this wordle The second Article The second point or Article is this that tho mē that vnreasonablie and wrongfully han damned and al this counsail be amended of so great errour and that their error may be published to mē dwelling in the Realme the reasō of this axing is shewed thus Nothing owght to be damned as errour and false but if it sauor errour or vnrightewisenes against Gods law but neither the King ne his Counsaile dud vnrightfully for as much as he tooke away the possessions of some Prelates that trespaceden whose contrary Friers han determined openly therefore reasonably men shoulde assent to this axing For some Friers writen thus in Coventre amōg articles that they damneden as heresie and errour that Secular Lords may lawfully and medefully takē away temporal goods youen to men of the Church but sith our king hath done so other kings his

Almightie sith they louen more worldlie mucke then vertues and the loue of Jesu Christ. Cap 47. Friars dead vnto the wordle but raised by Antichrist to pride Couetousnes and maintenance of sinn FRiars also shewen witnessen in themselues Antichrists miracles right as Lazar and other raised by Christ sheweden and witnesseden Christs miracles For as Lazar and other weren verilie dead and verilie raised by Christ to liue of kind grace so these Friars●…ainen ●…ainen them dead to pride of the world other sinnes but they beene raised by Antichristes doing to pride of States covetise and subtle maintaining or colouring of sinne For though men beene cursed avowterers extortioners and wrongful maintainers of falsenes and debates yet Friars wil colour these sinnes and vndertake for these sinful men if they wil giue them much dirt and maintaine there vaine sect cōmend it more then Christs owne religion And they beene quicke to striue pleet fight bodilie for worships states of this world and so they beene dead to meeknes charitie and good religion and beene raised to cursed life of sin and this is Antichrists miracle Cap. 48. Friars spiritual Sodomits FRiars also beene fowly envenimed with ghostlie sinne of Sodome so been more cursed then the bodilie Sodomits that weren sodainelie dead by hard vengeance of God for they done ghostlie leacherie by Gods worde when they preachen more there owne findings for worldly mucke then Christs Gospel for sauing of mens souls whē they leauen to preach the seed of Gods word leesen it by which mē shoulden by ghostly gendure be made Gods sons they done more sin then though they losten mans seed by which the bodie of man should be gendrid For the misvsing of the better vertue is more sin but the seed of Gods word is better then the seed of man therfore it is worse to mispend that then to miswast mans seede And Rob. Grosted declares this reas●…n wel against cruel Curats Cap. 49. Friars notable factors for the Pope herein England FRiars also beene most priuie subtil procurators of Simonie and soule winning and begging of benefices of indulgences and trauels pardons and vaine priniledges For men saien they wil get a great thing of the Pope or of Cardinals in England better cheape then other Procuratours and they been more wilie and more pleasantlie can flatter the Pope his Court and most priuely make Lords to maintaine the Pope and his in rob●…ing our lond of Treasure by his Pardons priviledges and the first fruits of benefices in our lond and Dimes Subsidies to warre on Christian men for stinking worldly Lordship that God has forbidden to him and al Priests and in false confession they stirren Lords much thereto needen to destroie the lond when they maintainen the Pope this false robbing Cap. 50. Friars most Perilous enemies to ho ly Church to al our land YEt Friars beene most perilous enemies to holy Church and al our lande for they letten Curates of there office and spenden commonly needlesse sixtie thowsand marke by yeare that they robben falsely of the poore people For if Curats didden there office in good life and trewe preaching as they beene holden vppon paine of damning in hel there were Clarks enowgh of Bishops Parsons and other Priests and in case over money to the people and yet not two hundred yeare agone there was no Friar then was our land more plenteous of Cattel and men and they were then stronger of complexion to labour thē now and then were Clarks enowgh And now beene manie thowsand of Friars in England and the old Curats stāden stil vnamended and among al sinne is more encreased and the people charged by sixtie thowsande marke by yeare and therefore it mowght needs faile and so Friars suffren Curats to liue in sinne so that they maie ●…obbe the people and liue in there lusts For if Curats done wel there office Friars weren superflue and our Land showld be discharged of manie thowsād marke and then the people showld better paie there rents to Lords and dimes and offerings to Curats and much flattering and nourishing of sinne showld be destroied and good life and peace and charitie showlden raine amonge Christian men and so when al the ground is sowght Friars saien thus indeed let old Curats waxe rotten in sinne and let them not doe there office by Gods lawe and we wil liue in lusts so long wast vainelie and needlesse sixtie thowsand marke by yeare of the poore Commons of the land so at the last make dissention betweene them there childer for dimes and offerings that we wil get priuilie to vs by hipocrisie and make dissention betweene Lords there Commons For we wil maintaine Lords to liue in there lusts extortions and other sinnes the Cōmons in couetise leacherie other deceits with false swearing and manie guiles And also the Curates in there damnation for leauing of there Ghostly office so be procuratours of the fiend for to drawe al men to hel thus they done indeed howeuer they faynen in hypocrisie of pleasing of words Of these fiftie Heresies and Errours manie moe if men wil seeke them wel out they maie knowe that Friars been cause beginning wel and maintaining of perturbation in Christiandome and of al evils of this wordle and these errours shullen neuer be amended til Friars be browght to freedome of the Gospel and cleane religion of Jesu Christ. God for his endlesse mercy and charitie make verie peace and charitie among Christian men bring al Priests to Christs cleane religion withouten errour of wrong by-lawes Amen An exposition of the hardest words Algats alwaies evermore notwithstanding forsooth Axing demande Apayed contented Appropred appropriated A oh Anentis towards Apertly openly Assoile absolue Blecked spotted defiled Beene be bin Berowgh liuing Beheast request commandement Brenne burne Brend burnt Backed put backe Bylawes Traditions Cowth could Cleaped called Calueren calues Certes truely Chargeous chargeable Childer children Carmes Friars Carmelits Couetise covetousnes Chaffering merchandising Convienalis belonging to there covent Caymes Cayns Dowyd endowed Dymes tenthes Dudden did Doutouse doubtful Doutie high deepe Distourblen trouble Dislany lauish Dome iudgement Ene one Eke also Ensampled declared by example Enhausen raise extoll Envenimed poisoned Fro from Forboden forbidde Fautors favourers Fiend Deevill Fore-don breake overthrow Forefending forbidding Fore doe vndoe breake Gendrure generation Hiled apparelled Healing apparelling Hylling apparell Hests commandements Heale health Haden holden Highen extoll Hiddenes secrecie Hien extolle Hied extolled praised Inanter peradventure Kinne kinde kinne Knights disciples followers Leuefull lawfull Lifelode living Lacked dispraised Leasings lies Meedefull helpefull Medefullie metitoriouslie Mawmetrie Mahometrie Idolatrie Mene. Michel much Meynes houses Manquellers murderers Meede helpe Needid constrained Ne nether Nowght nothing not Nere more altogither right so Needen to force Natheles nevertheles Novelries novelties O one Owen ought Pleete plead Pelure