The obedience of a Christian man and how Christian rulers aught to govern/ where in also (if thou mark diligently) thou shalt find eyes to perceive the crafty conveyaunce of all jugglers.   

¶ William Tyndale other wise called William Hychins unto the Reader.  
GRace/ peace and increase of knowledge in our lord jesus Christ be with the Reader and with all that call on the name of the lord unfeignedly and with a pure conscience Amen.  
let it not make the dispeare neither yet discourage the o Reader/ that it is forbidden the in pain of life and goods or that it is made breaking of the kings peace or treason unto his hynes to read the word of thy soul's health. But much rather be bold in the lord & comfort thy soul. 
The nature of God's word is lo be persecuted.  For as much as thou art sure and hast an evident token thorough such persecution that it is the true word of God. Which word is ever hated of the world/ neither was ever without persecution (as thou seist in all the stories of the bible both of the new testament and also of the old) neither can be/ no more then the son can be without his light. 
The pope is received and receiveth and persecuteth.  And for as much as contrary wise thou art sure that the Pope's doctrine is not of God which (as thou seist) is so agreeable unto the world/ and is so received of the world or which rather so receiveth the world and the pleasures of the world/ and seeketh no thing but the possessions of the world/ and authority in the world/ and to bear a rule in the world/ and persecuteth the word of God/ and with all wiliness driveth the people from it/ and with false and sophistical reasons maketh them afeard of it: ye curseth them and excomunicateth them/ and bringeth them in belief that they be damned/ if they look on it/ and that it is but doctrine to deceive men/ and moveth the blind powers of the world to slay with fire/ water & sword all that cleve unto it. For the world loveth that which is his/ and hateth that which is chosen out of the world to serve God in the spirit. As Christ sayeth to his disciples Johannes. xv. If ye were of the world/ the world would love his own. But I have chosen you out of the world and therefore the world hateth you ¶ another comfort hast thou/ that as the weak powers of the world defend the doctrine of the world so the mighty power of God defendeth the doctrine of God. 
God defendeth his doctrine him self.  Which thing thou shalt evidently perceive/ if thou call to mind the wonderful deeds which God hath ever wrought for his word in extreme necessity since the world began beyond all man's reason. Which are written as saith Paul (Romanorum. xv.) for our learning (and not for our deceavinge) that we thorough patience/ and comfort of the scripture might have hope. 
God's word fighteth against hypocrites  The nature of God's word is to fight against hypocrites. It began at Abel and hath ever since continued and shall/ I doubt not/ until the last day. And the hypocrites have alway the world on their sides/ as thou seist in time of Christ. 
How our master christ was entreated.  They had the elders/ that is to were the rulers of the jews/ on their side. They had Pilate and the emperors power on their side. They had Herode also on their side. Moare over they brought all their worldly wisdom to pass and all that they could think or imagine to serve for their purpose. first to fear the people with all/ they excommunicated all that believed in him/ and put them out of the temple/ as thou seist john. ix. 
The craft of the hypocrites.  Secondly they found the means to have him condemned by the emperors power and made it treason to Caesar to believe in him. Thirdly they obtained to have him hanged as a thief or a murderer/ which after their belly wisdom was a cause above all causes/ that no man should believe in him. For the jews take it for a sure token of everlasting damnation if a man be hanged. For it is written in their law. Deuteromion. xxj. cursed is whosoever hangeth on tree. Moses' also in the same place commandeth/ if any man be hanged/ to take him down the same day and bury him/ for fear of polluting or defylinge the country/ that is/ lest they should bring the wrath and curse of God upon them. And therefore the wicked jews themselves/ which with so venoumous hate persecuted the doctrine of Christ and did all the shame that they could do unto him (though they would fain have had Christ to hang still on the cross and there to rot/ as he should have done by the emperors law/ yet for fear of defylinge their sabbath and of bringing the wrath and curse of god upon them) bedgett of pilate to take him down. john. xix. Which was against themselves. Finally when they had done all they could and that they thought sufficient/ and when Christ was in the heart of the earth and so many bills and poleaxes about him/ to keep him down/ and when it was past man's help: then holp God. When man could not bring him again/ 
God's truth worketh wonders and maketh the wisdom of the hypocrites foolishness.  God's truth fet him again. The oath that God had sworn to Abraham/ to David and to other holy fathers and prophets raised him up again/ to bless and to save all that believe in him. Thus become the wisdom of the hypocrites foolishness. Loo this was written for thy learning and comfort. 
The captivity of the israelites under Pharaoh   
How wonderfully ware the children of Israel locked in Egipte? In what tribulation / cumbrance and adversity were they in? The land also that was promised them/ was far of and full of great cities walled with high walls up to the sky and inhabited with great giants. Yet God's truth brought them out of Egipte & planted them in the land of the giants. This was also written for our learning/ For their is no powe●●gēst Gods neither any wisdom against gods wisdom/ he is stronger & wiser than all his enemies What holp it Pharaoh to drowned the men children? So little/ I fear not/ shall it at the last help the Pope & his bisshappes to burn our 
Pharaoh ●●eith the men children.  men children which manfully confess that jesus is the lord and that there is no nother name given unto men to be saved by/ as Peter testifieth Acts in the four chapter. Who dried up the red see? Who slay Golias? Who did all those wonderful deeds which thou readest in the bible? Who delivered the Israelites evermore from thraldom and bondage/ as soon as they repented and turned to God? Faith verily and Gods truth and the trust in the promises which he had made. Read the xj chapter to the Hebrues for thy consolation.  
When the children of Israel were ready to dispeare for the greatness and the multitude of the giants/ Moses' comforted them ever saying. 
Now Moses comforteth the israelites  Remember what your lord God hath done for you in Egipte/ his wonderful plagues/ his miracles his wonders/ his mighty hand/ his stretched out arm/ and what he hath done for you hitherto. He shall destroy them/ he shall take their hearts from them and make them fear and flee before you. He shall storm them and steer up a tempest among them and scatter them and bring them to nought. He hath sworn/ he is true/ he will fulfil the promises that he hath made unto Abraham/ Isaac and jacob This is written for our learning. 
God's truth fighteth for us  For verily he is a true God/ and is our God as well as theirs/ and his promises are with us as well as with them/ and he present with us as well as he was with them. if we ask we shall obtain/ if we knock he will open/ if we seek we shall find/ if we thirst/ his truth shall fulfil our lust. Christ is with us until the worlds end Matthew the last. At litleflocke bebolde therefore. For if God be on our side: what matter maketh it who be against us/ be they bishops/ cardenals/ pope's or what so ever names they william.  
Mark this also/ if God send the to the see & promise' to go with the and to bring the safe to land/ 
God trieth the faith of his children.  he will raise up a tempest against thee/ to prove whether thou wilt abide by his word/ & that thou mayst feal thy faith and perceive his goodness/ For if it were all ways fair wether and thou never brought in to soch jeopardy whence his mercy only delivered thee/ thy faith should be but a presomption and thou shouldest be ever unthankful to God and merciless unto thy neighbour.  
if God promise riches/ the way thereto is poverty. 
God worketh backward.  Whom he loveth him he chasteneth/ whom he exalteth/ he casteth down/ whom he saveth he damneth first. He bringeth no man to heaven except he send him to hell first. if he promise' life he slayeth first/ when he buildeth/ he casteth all down first. He is no patcher/ he can not build on another man's foundation. He will not work until all be past remedy and brought unto such a case/ that men may see how that his hand/ his power/ his mercy/ his goodness and truth hath wrought all together. He will let no man be partaker with him of his praise and glory. His works are wonderful and contrary unto man's works. Who ever save he delivered his own son/ his only son/ his dear son unto the death and that for his enemies sake/ to win his eni●●e/ to overcome him with love/ that he might see love and love again and of love to do like wise to other men/ and to overcome than with well doing? 
joseph.   
joseph saw the son and the moan and xi. stars worshepinge him. Nevertheless year that came to pass/ God laid him where he could neither see son ner moon neither any star of the sky/ and that many years and also undeserved/ to nurture him/ to humble/ to meek and to teach him Gods ways/ and to make him apt and meet for the room and honour against he came to it that he might perceive and feal that it came of God/ and that he might be strong in the spirit to minister it Godly.  
He promised the children of Israel a land with rivers of milk and honey. 
Israelites.  But brought them for the space of forty years in to a land where not only rivers of milk and honey were not/ but where so much as a drop of water was not/ to nurture them and to teach them as a father doth his son/ and to do them good at the later end/ and that they might be strong in there spirit and souls to use his gifts and benefits Godly and after his william.  

David  He promised David a kingdom and immediately stired up king Saul against him/ to persecute him/ to hunt him as men do hares with greyhounds & to feret him out of every hole & that for the space of many years to tame him/ to meek him/ to kill his lusts to make him feal other men's diseases/ to make him merciful/ to make him understand that he was made king to minister and to serve his brethren and that he should not think that his subjects were made to minister unto his lusts/ and that it were lawful for him to take away from them life and goods at his pleasure.  
O that our kings were so nurtured now adays/ which our holy bishops teach of a far other manner saying/ your grace shall take his pleasure: 
How bishops instruct kings.  ye take what pleasure ye lust/ spare nothing. We shall dispense with you: we have power/ we are gods vicar's. And let us alone with the realm. We shall take pain for you & see that nothing be well. your grace shall but defend the faith only  
let us therefore look diligently where unto we are called/ that we disceave not ourselves. 
where unto a christian is called.  We are called/ not to dispute as the Pope's disciples do/ but to die with Christ that we may live with him/ and to suffer with him that we may regne with him 
Our fighting is to suffer while god fights for us. . We be called unto a kingdom that must be won with sofringe only/ as a seek man winneth health. God is he that doth all thing for us & fyhgteth for us & we do but suffer only. Christ saith joh. xx. As my father sent me/ so send I you. & joh. xv. If they persecute me then shall they persecute you. And Mat. x. saith Christ. I send you forth as sheep among wolves. The sheep fight not: but the shepherd fighteth for them and careth for them. Be harmless as doves therefore/ saith Christ/ and wise as serpents. The doves imagine no defence ner seek to avenge themselves. 
The wisdom of the serpent  The serpent's wisdom is to keep his heed and those parts wherein his life resteth. Christ is our heed & God's word is that wherein our life resteth To cleve therefore fast unto Christ and unto those promises which God hath made us for his sake is our wisdom. Beware of men (saith he) for they shall deliver you up unto their counsels and shall scourge you. And ye shall be brought before rulars and kings for my sake. The brother shall betray or deliver the brother to death and the father the son. And the children shall rise against father and mother/ and put them to death. Here what Christ saith more. The disciple is not greater than his master neither the servant greater or better than his lord. If they have called the goodman of the house Beelzebub/ how much rather shall they call his household sarvauntes so? And Luke. xiv. saith Christ. Which of you disposed to build a tour/ sitteth not down first and counteth the cost whether he have sufficient to perform it? jest when he hath laid the foundation and then not able to perform it/ all that behold begin to mock him saying/ 
He maketh a mock of himself that casteth not the end ye● he begin.  this man began to build and was not able to make an end. So like wise none of you that forsaketh not all that he hath can be my disciple. Whosoever therefore casteth not this afore hand. I must jeopardy life/ goods honour/ worshepe and all that there is for Christ's sake/ disceaveth himself and maketh a mock of himself unto the godless hypocrites and infidels. No man can serve two masters God and mammon/ that is to say/ weked riches also Mathe. vj. Thou must love christ above all thing. But that dost thou not if thou be not ready to forsake all for his sake/ if thou have forsake all for his sake/ them art thou sure that thou lovest him. 
How is the pope sure which taketh all for Christ's sake but forsaketh nought:  Tribulation is our right baptism and is signified by plunging in to the water/ we that are baptized in the name of Christ (saith Paul Ro. vj.) are baptized to die with him 
Tribulation is our baptim.   
The spirit thorough tribulation purgeth us and killeth our fleshly wit/ our worldly understanding and belly wisdom/ and filleth us full of the wisdom of God. Tribulation is a blessing that cometh of God/ as witnesseth Christ Mathei. u Blessed are they that suffer persecution for rightewesnessis sake/ for there's is the kingdom of heaven. 
Tribulation is a blessing  Is this not a comfortable word? Who aught not rather to choose and desire to be blessed with Christ in a little tribulation/ than to be cursed perpetually with the world for a little pleasure?  

prosperity is a curse:  prosperity is a right curse and a thing that God giveth unto his enemies. Woe be to you rich saith Christ Luke. vj. Lo ye have your consolation/ woe be to you that are full/ for ye shall hunger/ woe be to you that laugh/ for ye shall weep/ woe be to you when men praise you. For so did their fathers unto the false prophets: ye and so have our fathers done unto the false hypocrites. The hypocrites with worldly preaching have not gotten the praise only/ but even the possessions also and the dominion and rule of the whole world.  
Tribulation for rigthteousnes is not a blessing only. 
Tribulation is the gift of God.  But also a gift that God giveth unto none save his special friends. The apostles/ Acts. u rejoiced that they were counted worthy to suffer rebuke for Christ's sake. And Paul in the second pistle and thread chapter to Timotheum saith. All that will live Godly in Christ jesus must suffer persecution. And in the first chapter of his pistle to the Philippiens he saith. Unto you it is given not only to believe in Christ: But also to suffer for his sake. Here se●st thou that it is God's gift to suffer for Christ's sake. And Peter in the fourth Chapter of his first Pistol saith. Happy are ye/ if ye suffer for the name of Christ/ for the glorious spirit of God resteth in you. Is it not an happy thing to be sure that thou art sealed with God's spirit unto everlasting life? And verily thou art sure thereof/ if thou suffer patiently for his sake 
whereby then are the pope and bisshappes sure? . By sofringe art thou sure. But by persecuting canst thou never be sure.  
¶ For Paul in the fift chapter to the romans saith. Tribulation maketh fealinge/ that is/ it maketh us feal the goodness of God and his help and the working of his spirit. And in the twelve chapter of the second pistle to the Corinthians the Lord said to Paul/ my grace is sufficient for the. For my strength is made perfect thorough weakness. Lo Christ is never strong in us/ till we be week. As our strength abateth/ so groweth the strength of Christ in us/ when we are clean empted of our own strength/ them are we full of Christ's strength. And look how much of our own strength remaineth in us/ so much lacketh there of the strength of Christ. Therefore saith Paul in the said place of his second Pistol to the Corrintheans. Very gladly will I rejoice in my weakness/ that the strength of Christ may devil in me. Therefore have I delectation saith Paul in infirmytes/ in rebukes in need/ in persecutions and in anguish for Christ's sake. for when I am weak/ then am I strong/ meaning that the weakness of the flesh is the strength of the spirit. 
Flesh:  And by flesh understand wit/ wisdom and all that is in a man before the spirit of God come/ and what so ever springeth not of the spirit of God and of God's word. And of like testimonies is all the scripture full.  
Behold God setteth before us a blessing and also a curse. A blessing verily and that a glorious & an everlasting/ if we will suffer tribulation and adversite with our lord and saviour Christ. And an everlasting curse/ if for a little pleasures sake we withdraw ourselves from the chastising and nurture of God/ wherewith he teacheth all his sons and fascioneth them after his godly will and maketh them perfect (as he did Christ) and maketh them apt and meet vessels to receive his grace and his spirit/ that they might perceive and feal the exceeding mercy which we have in Christ and the innumerable blessings/ and the unspeakable inheritance where unto we are called and chosen and sealed in our saviour jesus christ/ unto whom be praise for ever Amen.  
Finally whom God chooseth to regne everlastingly with Christ him sealeth he with his mighty spirit and poureth strength in to his heart to suffer afflictions also with Christ for bearing wittenes unto the troth. 
The difference between the children of God and of the devil.  And this is the difference between the children of God and of salvation and between the children of the devil and of damnation/ that the children of God have power in their hearts to suffer for god's word which is their life and salvation/ their hope and trust and whereby they live in the soul and spirit before God. And the children of the devil in time of adversite i'll from Christ whom they followed feignedly/ their hearts not sealed with his holy and mighty spirit/ and get them to the stondert of their right father the devil/ and take 
The devil's wages.  his wages/ the pleasures of this world. Which are the earnest of everlasting damnation. Which conclusion the twelve chapter to the Hebrues well confirmeth saying. My son despice not the chastising of the lord/ neither faint when thou art rebuked of him. For whom the lord loveth him he chasteseth: ye and he scourgeth 
All Gods children are under chastising.  every son whom he receaveh Loo persecution and adversite for the truth sake is God's scourge and God's rod and pertaineth unto all his children indifferently. For when he saith/ he scourgeth every son/ he maketh none exception. Moare over saith the text/ if ye shall endure chastising/ God offereth him self unto you/ as unto sons. What son is it that the father chastiseth not? If ye be not under correction (where of all are partakers) then are ye bastards and not sons.  
For as much then as we must needs be baptized in tribulations and thorough the red see and a great and a fearful wilderness and a land of cruel giants in to our natural country: ye and in as much as it is a plain earnest/ that there is no 
Which way go the bisshapes to heaven then?  nother way in to the kingdom of life/ then thorough persecution & soferinge of pain and of very death/ after the ensample of Christ. Therefore let us arm our souls with the comfort of the scriptures. How that God is ever ready at hand in time of need to help us. And how that such tyrants and persecutors are but God's scourge and his rod to chastise us. And as the father hath alway in time of correction the rod fast in his hand/ so that the rod doth nothing but as the father moveth it: even so hath God all 
The tyrants have not power to do what they would:  tyrants in his hand and letteth them not do what so ever they would/ but as much only as he appointeth them to do and as farforth as it is necessary for us. And as when the child submitteth himself unto his father's correction and nurture and humbleth himself all together unto the will of his father/ then the rod is taken away: even so when we are come unto the knowledge of the right way and have forsaken our own will and offer ourselves clean unto the will of God/ to walk which way so ever he will have us: them turneth he the tyrants. Or else if they enforce to persecute us any further/ he putteth them out of the way according unto the comfortable ensamples of the scripture.  
Moare over let us arm our souls with the promises both of help & assistance & also of the glorious reward that followeth. 
The promises of God are comfortable ye they are all comfort.  great is your reward in heaven saith Christ Math. v. And he that knowleageth me before men him will I knowledge before my father that is in heaven Mathe. x. And call on me in time of tribulation & I will deliver the psalm .lxv. And behold the eyes of the lord are over them that fear him and over them that trust in his mercy. To deliver their souls from death and to feed them in time of hunger psalm xluj And in the xlvij psal. saith David: the lord is nigh them that are troubled in their hearts/ and the meek in spirit will he save. The tribulations of the righteous are many/ and out of them all will the lonrde deliver them. The lord keepeth all the bones of them/ so that not one of them shallbe bruised. The lord shall redeem the souls of his servants. And of such like consolation are all the psalms full: would to God when ye read them ye understood them/ and Math. x. When the deliver you take no thought what ye shall say. It shallbe given you the same hour what ye shall say. For it is not ye that speak: But the spirit of your father which speaketh in you The very hears of your heeds are numbered saith Christ also Mathe●. in the tenth If God care for our hairs/ he much more careth for our souls which he hath sealed with his holy spirit. therefore saith Peter. j Petr. iiij. Cast all your care upon him: for he careth for you▪ And Paul i Corint. x. saith: God is true he will not suffer you to be tempted above your might. And psalm lxxj Cast thy care upon the lord.  
Let thy care be to prepare thyself with all thy strength for to walk which way he will have the and to believe that he will go with the and assist the and strength the against all tyrants and deliver the out of all tribulation. 
A christian man's care  But what way or by what means he will do it/ that commit unto him and to his Godly pleasure and wisdom and cast that care upon him. And though it seem never so unlikely or never so impossible unto natural reason/ yet believe steadfastly that he will do it. And then shall he according unto his old use change the course of the world/ even in the twinkelinge of an eye/ and come suddenly upon our giants as a thief in the night/ and compass them in their wiles and worldly wisdom/ when they cry peace & all is safe/ then shall their sorrows begin/ as the pangs of a woman that traveleth with child. And then shall he destroy them/ and deliver thee/ unto the glorious praise of his mercy and truth. Amen.  
ANd as pertaining unto them that despise God's word/ counting it as a fantasy or a dream/ and to them also that for fear of a little persecution fall from it/ set this before thine eyes. 
The despisers persecutors and they that fall from the word are threateaed.  How God since the beginning of the world/ before a general plague/ ever sent his true prophets and preachers of his word/ to warn the people/ and gave them space to repent. But they for the greatest part of them hardened their hearts and persecuted the word that was sent to save them. And then God destroyed them utterly and took them clean from the earth. As thou seist what followed the preaching of 
No  No in the old world/ what followed the preaching of 
Loth  Loath among the sodomites & the preaching of Moses & 
Moses and Aaron:  Aaron among the Egyptians/ & that suddenly against all possibilyte of man's wit. Moare over as oft as the children of Israel fell from God to the worshepinge of images/ he sent his 
The prophets  Prophets unto them. And they persecuted & waxed hard hearted. And then he sent them in to all places of the world captive. 
Christ.  Last of all he sent his own son unto them. And they waxed more hard hearted them ever before. And see what a fearful example of his wrath & cruel vengeance he hath made of them unto all the world now almost fifteen hundred years.  
Unto the old britons/ also which dwelled where our nation now doth/ Preached Gyldas and rebuked them of their wekednes and prophesied both unto the spiritual (as they will be called) and unto the lay men also/ what vengeance would follow except they repented. 
Gildas They be spiritual: that is devilish: for the devil is a spirit.  But they waxed heard hearted. And God sent his plagues & pestilences among them/ and sent their enemies in upon them on every side and destroyed them utterly.  
Mark also how Christ threateneth them that forsake him for what so ever 'cause it be: Whether for fear/ either for shame/ either for loss of honour/ friends/ life or goods? He that denieth me before men/ him will I deny before my father that is in heaven. He that loveth father or mother more than me/ is not worthy of me. All this saith he Math the tenth. And in the eight of mark he sayeth. Whosoever is ashamed of me or my words among this advoutours and sinful generation: of him shall the son of man be ashamed/ when he cometh in the glory of his father with his holy angels. And Luke. ix. also: None that layeth his hand to the plough and looketh back/ is meet for the kingdom of heaven.  
Never the less yet if any man have resisted ignorantly/ as Paul did/ let him look on the truth which Paul wrote after he came to knowledge. 
God receavith them that come again  Also if any man clean against his heart/ but overcome with the weakness of the flesh for fear of persecution/ have denied/ as Peter did/ or have delivered his book or put it away secretly. Let him (if he repent) come again & take better hold and not dispeare or take it for a sign that God hath forsaken him. 
Why god letteth his elect fall:  For God oft-times taketh his strength even from his very elect/ when they other trust in their own strength or are negligent to call to him for his strength. And that doth he to teach them and to make them feal that in the fire of tribulation for his words sake nothing can endure & abide/ save his wor● & the strength only which he hath promised For which strength he will have us to pray unto him night and day withal instance  
THat thou mayst perceive how that the scripture aught to be in the mother tongue and that the reasons which our spirits make for the contrary are but sophistry & false wiles to fear the from the light that, thou mightest follow them blyndefolde & be their captive/ to honour their ceremonies & to offer to their belly. 
That the scripture ought to be in the english tongue   
first god gave the children of israel a law by the hand of moyses in their mother tongue. & all the prophets wrote in their mother tongue. & all the psalms were in the mother tongue. And there was Christ but figured and described in ceremonies/ in redles/ in parables and in dark prophecies. What is the cause that we may not have the old testament with the new also which is the light of the old and wherein is openly declared before the eyes that there was darkly prophesied? I can imagine no cause verily except it be that we should not see the work of antichrist and iuguling of hypocrites. what should be the cause that we which walk in the broad day/ should not see/ as well as they that walked in the night/ or that we should not see as well at none/ as they did in the twylighte? Came Christ to make the world more blind? By this means Christ is the darkness of the world and not the light/ as he saith himself john. viii.  
Moare over Moses saith Deutro. vj. Hear Israel let these words which I command the this day steke fast in thine heart/ and whet them on thy children & talk of them as thou sittest in thine house/ and as thou walkest by the way/ & when thou liest down/ & when thou risest up/ & bind them for a token to thine hand/ & let them be a remembrance between thine eyes/ & writ them on the posts & gates of thine house. This was commanded generally unto all men. how cometh it that God's word perteneth less unto us than unto than? Ye how cometh it that our Moyseses forbid us and command us the contrary/ & threat us if we do/ & will not that we once speak of God's word? How can we whet gods word (that is put it in practise/ use and exercise) upon our children & household/ when we are violently kept from it & know it not? How can we (as Peter commandeth) give a reason of our hope when we wot not what it is that God hath promised or what to hope? Moses' also commandeth in the said chapter: if the son ask what the testimonies laws and observaunces of the lord mean that the father teach him. If our children ask what our ceremonies (which are more than the jeweses' ware) mean 
Not ner sir john his ghostly children  No father can tell his son. And in the xj chapter he repeateth all again for fear of for getting.  
They will say haply/ the scripture requireth a pure mind & a quiet mind. And therefore the lay man because he is altogether cumbered with worldly business/ can not understand them. If that be the cause/ them it is a plain case/ that our prelate's understand not the scriptures themselves. For no lay man is so tangled with worldly business as they are. The great things of the world are ministered by them. Neither do the lay People any great thing/ but at their assignment  
If the scripture were in the mother tongue they will say/ then would the say people understand it every man after his own ways. wherefore serveth the curate/ but to teach them the right way? wherefore were the 
Holidays  holidays made/ but that the people should come and learn? Are ye not abominable 
Our schoolmasters take great wages but teach not.  schoolmasters/ in that ye take so great wages/ if ye will not teach? If ye would teach how could ye do it so well and with so great profit/ as when the lay people have the scripture before them in their mother tongue? For than should they see by the order of the text/ whether thou iugledest or not. And then would they believe it/ because it is the scripture of God/ though thy living be never so abominable. 
Why the preachers are not believed when they say troth.  Where now because your living and your preaching are so contrary/ and because they grope out in every sermon your open and manifest lies/ & smell your unsatiable covetousness they believe you not/ when you preach troth. But alas/ the curates themselves (for the most part) wot no more what the new or old testament meaneth/ then do the turks. 
The curates wot not what a bibyll meaneth  Neither know they of any more then that they read at mass/ matins and evensong which yet they understand not. Neither care they but even to mumble up so much every day (as the pie & popyngay speak the wot not what) to fill their belies with all. If they will not let the lay man have the word of God in his mother tongue/ yet let the priests have it/ which for a great part of them do understand no latin at all: 
The priests understand no latin.  but sing & say and patter all day/ with the lips only/ that which the heart understandeth not.  
Christ commandeth to sherch the scriptures john. u 
Sherch the scriptures  Though that miracles bore record unto his doctrine/ yet desired he no faith to be given either unto his doctrine or unto his miracles/ without record of the scripture. When Paul preached/ Acts. xvij. the other sherched the scriptures daily/ whether they were as he alleged them. Why shall not I like wise see/ whether it be the scripture the thou allegest: ye why shall I not see the scripture and the circumstances and what goeth before and after/ that I may know whether thine interpretation be the right sense/ or whether thou iuglest and drawest the scripture violently unto thy carnal and fleshly purpose? or whether thou be about to teach me or to disceave me.  
Christ saith that there shall come false prophets in his name and say that they themselves are Christ/ that is/ they shall so preach Christ that men must believe in them in their holiness and things of their imagination without God's word: ye and that against Christ or Antichrist that shall come is no thing but such false prophets that shall juggle/ with the scripture and beguile the people with false interpretations as all the false prophets/ scribes and Pharisees did in the old testament. How shall I know whether ye are that against christ or false prophets or no/ seeing ye will not let me see how ye allege the scriptures? Christ saith: 
against Christ is known by his deeds  By their deeds ye shall know them. Now when we look on your deeds/ we see that ye are all sworn together and have separated yourselves from the lay people/ & have a several kingdom among your selves and several laws of your own making/ where with ye violently bind the lay people that never consented unto the making of them. 

A several kingdom  
several laws.  
what chrisi looseth freely the pope bindeth to louse it again for money  
A secret counsel   A thousand things forbid ye which christ made free/ and dispense with them again for money. Neither is there any exception at all/ but lack of money. You have a secret council by yourselves. All other men's counsels and secrets know ye and no man yours. ye seek but honour/ riches/ promotion/ authority and to regne over all/ and will obey no man. If the father give you aught of courtesy/ ye will compel the son to give it violently whether he will or not by craft of your own laws. These deeds are against Christ. ¶ When an hole parish of us hire a schoolmaster to teach our children/ what reason is it that we should be compelled to pay this schoolmaster his wages/ and he should have lycens to go where he will and to devil in another country and to leave our children on taught? Doth not the Pope so? Have we not given up our tithes of courtesy unto one for to teach us Gods word? And cometh not the Pope and compelleth us to pay it violently to them that never teach? Maketh he not one 
Person●  person which cometh never at us? ye one shall have .v. or uj or as many as he can get and wotteth oftentimes where never one of them standeth. another is made 
vicar  vicar/ to whom he giveth a dispensation to go where he will and to set in a 
Parish priest  parish pressed which can but minister a sort of doom ceremonies. And he because he hath most labour and least profit polleth on his part and setteth here a mass penny there a trental/ yonder dirige money and for his beyderoule with a confession penny and such like. And thus are we never taught and are yet nevertheless compelled: ye compolde to hire many costly schoolmasters. These deeds are verily against Christ. Shall we therefore judge you by your deeds/ as christ commandeth? So are ye false prophets and the disciples of Antichrist or of against Christ.  
The sermons which thou readest in the Acts of the apostles & all that the apostles preached were no doubt preached in the mother tongue. Why than might they not be written in the mother tongue? As if one of us preach a good sermon why may it not be written? Saint hierom also translated the bible in to his mother tongue. Why may not we also? They will say it can not be translated in to our tongue it is so rude. It is not so rude as they are false liars. For the greek tongue agreeth more with the english then with the latin. And the 
The propirties of the Hebrew tongue agree with the english.  propirties of the Hebrew tongue agreeth a thousand times more with the english then with the latin. The manner of speaking is both one so that in a thousand places thou neadest not but to trans/ late it in to the english word for word when thou must seek a compass in the latin/ and yet shalt have much work to translate it wel-faveredly/ so that it have the same grace and sweetness/ sense and pure understanding with it in the latin/ as it hath in the Hebrew. A thousand parts better may it be translated in to the english then in to the latin. Ye and except my memory fail me and that I have forgotten what I red when I was a child thou shalt find in the English chronicle how that king 
King Adelston.  Adelstone caused the holy scripture to be translated into the tongue that then was in England and how the prelate's exhorted him there unto.  

Contrary preaching  Moareover seeing the one of you ever preacheth contrary to another. And when two of you meet/ the one disputeth and brauleth with the other/ as it were two scolds. And for as much as one holdeth this doctor and another that. 
Contrari do●ctours  One followeth duns another saint Thomas/ another Bonaventure/ alexander de hales/ raymonde/ lyre/ brygo●/ dorbell/ holcott/ gorran/ trumbett/ hugo de sancto victore/ de monte regio/ de nova villa/ de media villa & such like out of numbered. So that if thou haddest but of every auctor one book thou couldst not pile them up in any aware house in london/ and every auctor is one contrary unto another. In so great diversite of spirits how shall I know who lieth and who saith troth? Whereby shall I try them & judge them? Verily by god's word which only is true. But how shall I that do when thou wilt not let me see the scripture?  
Nay say they/ the scripture is so hard that thou couldst never understand it but by the doctors. That is I must measure the meet yard by the cloth. Here be twenty clotheses of diverse lengths and of diverse breadths. How shall I be sure of the length of the meet yard by them? I suppose rather I must be first sure of the length of the meet yard/ and there by measure & judge the clotheses. if I must first believe the doctor/ then is the doctor first true & the truth of the scripture dependeth of his truth and so the truth of God springeth of the truth of man. Thus Antichrist turnith the roots of the trees upwardly. 
Antichrist turneth the roots of the tree upward.  What is the cause that we dam some of Origenes works and allow some? How know we that some is heresy and some not? By the scripture I trow. How know we that saint Augustine (which is the best or one of the best that ever wrote upon the scripture) wrote many things amiss at the beginning/ as many other doctors do? Verily by the 
The scripture is the trial of all doctrine and the right twitch stone  scriptures/ as he himself well perceived afterward when he looked more diligently upon them/ and revoked many things again. He wrote of many things which he understood not when he was newly converted/ yet he had thoroughly seen the scriptures/ and followed the opinions of Plato and the common persuasions of man's wisdom that were then famous.  

Philosophy.  They will say yet more shamefully/ that no man can understand the scriptures without philautia/ that is to say philosophy. A man must first be well seen in Aristoteles year he can understand the scripture say they. 
Aristotell  Aristoteles doctrine is/ that the world was without beginning and shallbe without end/ and that the first man never was and the last shall never be. And that God doth all of necessity neither careth what we do neither will ask any accounts of that we do. Without this doctrine how could we understand the 
Scripture  scripture that sayeth/ God created the world of naught/ and God worketh all thing of his fire will and for a secret purpose/ and that we shall all rise again/ and that God will have accounts of all that we have done in this life. 
Aristotell  Aristotle saith. give a man a law and he hath power of himself to do or fulfil the law and becometh righteous with working righteously. 
Paul  But Paul and all the scripture saith/ that the law doth but utter sin only and helpeth not. Neither hath any man power to do the law/ till the spirit of God be given him thorough faith in Christ. Is it not a madness then to say that we could not understand the scripture without Aristotle. 
Aristotell  Aristotle's righteousness & all his virtues springe of a man's fire william. And a turk and every infidel and idolater may be righteous and virtuous with that righteousness and those virtues. Moare over Aristoteles felicity and blessedness standeth in avoydinge of all tribulations/ and in riches/ health/ honour/ worshepe/ friends & authority/ which felicity pleaseth our spiritualty well. Now without these and a thousand such like points/ couldst thou not understand 
Script●●e  scripture which sayeth that righteousness cometh by christ & not of man's will and how that virtues are the fruits and the gift of god's spirit and that Christ blesseth us in tribulations/ persecution & adversite? How/ I say/ couldst thou understand the scripture without 
Philosophi.  Philosophy/ in as much as 
Paul  Paul/ in the second to the Colossians warned them to beware jest any man should spoil them (that is to say/ rob them of their faith in Christ) thorough Philosophy and deceitful vanities/ and thorough the traditions of men & ordinances after the world and not after Christ.  
By this means than/ thou wilt that no man teach another/ but that every man take the scripture & learn by himself. Nay verily/ so say I not. 
When noman will teach. if we desire god will teach.  Never the less/ seeing that ye will not teach/ if any man thirst for the truth/ & read the scripture by himself desiring God to open the door of knowledge unto him/ God for his truths sake will & must teach him. How be it my meaning is that as a master teacheth his prentyse to know all the points of the meet yard/ first how many enches/ how many foot & the hal●e yard/ the quarter & the nail/ & then teacheth him to meet other things thereby: 
The order of teaching  even so will I that ye teach the people God's law/ & what obedience God requireth of us unto father and mother/ master/ lord/ king & all superiors/ and with what friendly love he commandeth one to love another. And teach than to know that natural vename & birth poison which moveth the very hearts of us to rebel against the ordinances and will of God/ and prove that no man is righteous in the sight of God/ but that we are all damned by the law. And then (when thou hast meeked them and feared them with the law) teach them the testament and promises which God hath made unto us in Christ/ & how merciful and kind he is/ and how much he loveth us in Christ. And teach them the principles and the ground of the faith and what the sacraments signify and then shall the spirit work with thy preaching and make them feel. So would it come to pass/ that as we know by natural wit what followeth of a true principle of natural reason: even so by the principles of the faith and by the plain scriptures and by the text/ should we judge all men's exposition and all men's doctrine/ and should receive the best and refuse the worst. I would have you to teach them also the propirties and manner of speakings of the scripture/ and how to expound proverbs and similitudes. And then if they go abroad and walk by the fields and meadows of all manner doctors and philosophers they could catch no harm. They should discern the poison from the honey and bring whom no thing but that which is wholesome.  

The disorder or overwar●e order of our school men  But now do ye clean contrary. You dryve them from God's word and will let no man come there to/ until he have been two years master of art. First they nosell them in sophistry and in benefundatum 
The school doctrine: as they ca●● it: corrupteth the judgements o● 〈◊〉 . And there corrupt they their judgements with apparent arguments and with alleging unto them texts of logycke/ of natural philautia/ of methaphisick and moral philosophy and of all manner books of Aristotle and of all manner doctors which they yet never saw. Moare over one holdeth this another that. One is a real/ another a nominal. What wonderful 
Dreams  dreams have they of their predicaments/ universales/ second intentions/ quiddities hecseities & relatives. And whether species fundata in chimaera be vera species. And whether this proposition be true non ens est aliquid. Whether ens be equivo cum or univo cum. Ens is a voice only say some. Ens is univocum saith another and descendeth in to ens creatum and in to ens increatum per modos intrinsecos. when they have this wise brauled▪ viii x. or twelve or more years and after that their judgements are utterly corrupt: then they begin their Devinite. 
Scole divinity  Not at the scripture: but every man taketh a sundry doctor/ which doctors are as sundry and as divers/ the one contrary unto the other/ 

yet in this they all agree: that noman is saved by Christ but by holy weeks. And that christ hath given up his godhead to the pope▪ And all his power and that the pope may give Christ's merits to whom he will and take them from whom he w●ll.  
Potter's: ye mockers or rather iugular●   as there are diverse fashions and monstrous shapes/ none like another/ among our sects of religion. Every religion/ every universite & all most every man hath asondry dyvinite. Now what so ever opinions every man findeth with his doctor/ that is his Gospel and that only is true with him and that holdeth he all his life long/ and every man to maintain his doctor with all/ corrupteth the scripture & fashioneth it after his own imagination as a Potter doth his clay. Of what text thou provest hell/ will another prove purgatory/ another limbo patrum/ and another the assumption of our lady: And another shall prove of the same text that an Ape hath a tail. And of what text the grey frere proveth that our lady was without original sin/ of the same shall the black frere prove that she was conceived in original sin. And all this do they with aparente reasons with false similitudes and likenesses/ and with arguments and persuasions of man's wisdom. 
False similitudes.  Now there is no other division or heresy in the world save man's wisdom and when man's foolish wisdom intetpreteth the scripture. 
Man's wisdom heresy Cotes  Man's wisdom scattereth/ divideth and maketh sects/ while the wisdom of one is that a white Coat is best to serve God in/ and another saith a black/ another a grey/ nother a blue: And while one saith that God will hear your prayer in this place/ another saith in that place: And while one saith this place is holier/ 
Place  and another that place is holier/ and this religion is holier than that/ and this saint is greater with God than that and an hundred thousand like things. Man's 

One religion is holier than another: Man's wisdom is idolatry.  
What God is   wisdom is plain idolatry/ neither is there any other idolatry then to imagine of God after man's wisdom. God is not man's imagination/ but that only which he saith of himself. God is no thing but his law and his promises/ that is to say/ that which he biddeth the do and that which he biddeth the believe and hope. God is but his word: as Christ saith john. viii. I am that I say unto you/ that is to say/ that which I preach am I My words are spirit and life. God is that only which he testifieth of himself and to imagine any other thing of God then that/ is damnable idolatry. Therefore saith the cxviij ● Psalm happy are they which sherch the testimonies of the lord/ that is to say/ that which God testifieth and witteneseth unto us. But how shall I that do when ye will not let me have his testimonies or wittenesses in a tongue which I understand? Will ye resist god Will ye forbid him to give his spirit unto the lay as well as unto you? Hath he not made the english tongue? Why forbid ye him to speak in the enhlish tongue then/ as well as in the latin?  
Finally that this threatening and forbidding the lay people to read the scripture is not for love of your souls (which they care for as the fox doth for the gysse) is evident & clearer than the son/ in as much as they permit & suffer you to read 
Read what thou wilt: ye and say what thou wilt save the truth  Robynhode & bevis of hampton/ hercules/ hector and troilus with a tousande histories & fables of love & wantonness & of ribaldry as filthy as heart can think/ to corrupt the minds of youth with all/ clean contrary to the doctrine of christ & of his apostles. For Paul (Ephes. u) sayeth: see that fornication and all uncleanness or covetousness be not once named among you/ as it becometh saints: neither filthiness/ neither foolish talking/ nor gestinge which are not comely. For this ye know that no whoremonger other unclean person or covetous person (which is the worsheper of images) hath any inheritance in the kingdom of Christ & of God. And after/ sayeth he/ thorough such things cometh the wrath of God upon the children of unbelief. Now seeing they permit you freely to read those things which corrupt your minds & rob you of the kingdom of god & christ & bring the wrath of god upon you how is this forbidding for love of your souls?  
A thousand reasons more might be made (as thou mayst see in paraclesis Erasmi & in his preface to that paraphasis of Matthew) ●nto which they should be compelled to hold their peace or to give shameful answares. But I hope that these are sufficient unto them that thirst the truth. God for his mercy and troth shall well open them more: ye and other secrets of his Godly wisdom/ if they be diligent to cry unto him/ which grace grant God. AMEN.   

¶ The Prologue unto the book.  
FOr as much as our holy prelate's and our ghostly religious/ which aught to defend God's word/ speak evil of it and do all the shame they can to it/ and rail on it and bear their captives in hand that it causeth insurrection and teacheth the people to disobey their heeds and governors/ and moveth them to rise against their princes and to make all comen and to make havoke of other men's goods. Therefore have I made this little treatise that folweth containing all 
The obedience of monks and freres is not here. For they are not of God But of there own faning  obedience that is of God In which (who so ever readeth it) shall easily perceive/ not the contrary only and that they lie: but also the very cause of such blasphemy and what steereth them so furiously to rage and to belie the truth.  
How be it/ it is no new thing unto the word of god to be railed upon/ neither is this the first time that hypocrites have ascribed to God's word the vengeance where of they themselves were ever cause. 
The hypocrites lay that to god's word which they themselves are cause of God warneth year he strike.  For the hypocrites with their false doctrine and idolatry have evermoare lad the wrath and vengeance of God upon the People/ so sore that God could no longer forbear nor differ his puneshment. Yet God/ which is all ways merciful/ before he would take vengeance/ hath ●ver sent his true prophets and true preachers/ to warn the people that they might repent. But the people for the most part and namely the heeds and rulers thorough comfort and persuading of the hypocrites/ have ever waxed more hard hearted then before/ and have persecuted the word of God and his prophets. Then God which is also righteous/ hath always poured his plagues upon them with out delay. 
When God punisheth the idolatry of the hypocrites: them say they: that new learning is cause the●e of  Which plagues the hypocrites ascribe unto God's word saying: see what mischief is come upon us since this new learning come up and this new sect and this new doctrine. This seist thou Hieremias xliiij Where the people cried to go to their old idolatry again saying: since we left it/ we have bin in all necessity and have bin consumed with war and hunger. But the prophet answered them/ that their idolatry went unto the heart of God/ so that he could no longer suffer the maliciousness of their own imaginations or inventions/ and that the cause of all such myscheves was/ because they would not hear though voice of the lord and walk in his law/ ordinances and testimonies. 
Christ was accused of insurrection.  The scribes and the Pharisees laid also to Christ's charge (Luke. twenty-three.) that he moved the people to sedition. And said to Pilate/ we have found this fellow perverting the people and for biding to pay tribute to Cesar/ and sayeth that he is Christ a king. And again in the same chapter/ he moveth the people (said they) teaching thorough out all jury and began at Galilee even to this place. So like wise laid they to the Apostles charge/ as thou mayst see in the Acts. saint Cyprian also & saint Augustine & many other more made works in defence of the word of God against such blasphemies: So that thou mayst see/ how that it is no new thing/ but an old and accustomed thing with the hypocrites to wit God's word and the true preachers of all the mischief which their lying doctrine is the very cause of? 
Why troubyll followeth the preaching of the Gospel   
¶ Never the later in very deed/ after the preaching of God's word/ because it is not truly received. God sendeth great trouble in to the world: partly to avenge himself of the tyrants and persecutors of his word and partly to destroy those worldly people which make of God's word no thing but a clo●e of their fleshly liberty. They are not all good that follow the Gospel. Christ (Matthei. in the xiij chapter.) likeneth the kingdom of heaven unto a net cas● in the see that ketcheth fishes both good & bad. The kingdom of heaven is the preaching of the Gospel/ unto which come both good & bad But the good are few. 
Christis floc a little flock  Christ calleth them therefore a little flock Luke. xii. For they are ever few that come to the Gospel of a true intent seeking therein nothing but the glory and praise of God and offering themselves freely and willingly to take adversite with Christ for the Gospel's sake and for bearing report unto the truth/ that all men may hear it. The greatest number come and ever came and followed even Christ him self for a worldly purpose. As thou mayst well see (john. vj.) how that almost five thousand followed Christ and would also have made him a king/ because he had well fed them. Whom he rebuked saying: ye seek me not/ because ye saw the miracles: But because ye ate of the bred and were filled/ and drove them away from him with hard preaching.  
Even so now (as ever) the most part seek 
Liberty.  liberty. They be glad when they here the unsatiable covetousness of the spiritualty rebuked: When they hear their falsehood and wiles uttered: When tyranny and oppression is preached against: When the hear how kings and all Officers should rule christianly and brotherly and seek no other thing save the wealth of their subjects: and when they hear that they have no such authority of God so to pill and poll as they do and to raise up taxes and gaderinges to maintain their fantasies and to make war they wot not for what cause. 

God destroyeth one wicked with another.  
God's word is not the cause of evil.   And therefore because the heeds will not so rule/ will they also no longer obey/ but resist and rise against their evil heeds And one wicked destroyeth another. Yet is God's word not the cause of this neither yet the preachers. For though that Christ himself taught all obedience/ how that it is not lawful to resist wrong (but for the officer that is appointed there unto) & how a man must love his very enemy and pray for them that persecute him and bless them that curse him/ and how that all vengeance must be remitted to God/ and that a man must forgive/ if he willbe forgiven of God. Yet the people for the most part received it not They were ever ready to rise and to fight. For ever when the scribes & Pharisees went about to take Christ they were afraid of the people. Not on the holy day (said they Math. xxvi). jest any rumour arise among the people. And Matth. xxi. They would have take him/ but they feared the people. And Luke. xx. Christ asked the Pharisees a question unto which they durst not answer/ jest the people should have stoned them 
Christ's disciples were long weak and worldly minded   
¶ Last of all for as much as the very disciples and Apostles of Christ after so long hearing of Christ's doctrine were yet ready to fight for Christ clean against Christ's teaching. As Peter (Math. xxvi.) drew his sword but was rebuked. And Luke. ix. james & john would have had fire to come from heaven to consume the samaritanes and to avenge the injury of Christ: but were like wise rebuked/ if Christ's disciples were so long carnal what wonder is it/ if we be not all perfect the first day? 
The pope's doctrine causeth: ye commandeth murder  You in as much as we be taught even of very babes/ to kill a turk/ to slay a jew/ to burn an heretic/ to fight for the liberties & right of the church as they call it: ye and in as much as we are brought in belief if we shed the blood of our even christian or if the son shed the blood of his father that begat him/ for the defence/ not of the pope's god heed only/ but also for what so ever 'cause it be/ ye though it be for no cause but that his holiness commandeth it only/ that we deserve as much as Christ deserved for us when he died on the cross: or if we be slain in the quarrel that our souls go/ nay fly to heaven/ and be there yet our blood be cold. In as much (I say) as we have sucked in such bloody imaginations in to the bottom of our hearts even with our mother's milk/ and have be so long hardened therein/ what wonder were it/ if while we be yet young in Christ/ we thought that it were lawful to fight for the true word of God? Ye and though a man were thoroughly persuaded that it were not lawful to resist his king/ though he would wrongfully take away life and goods: Yet might he think that it were lawful to resist the hypocrites and to rise/ not against his king: but with his king to deliver his king out of bondage & captivity/ wherein the hypocrites hold him with wiles and falsheed/ so that no man may be sofered to come at him/ to tell him the troth.  
This seist thou/ that it is the bloody doctrine of the Pope which causeth disobedience/ rebellion and insurrection. 
The pope's doctrine is bloody  For he teacheth to fight and to defend his traditions & what so ever he dreameth with fire/ water & sword & to disobey father/ mother/ master/ lord/ king & Emperor: You & to invade what so ever land or nation that will not receive & admit his godhead. 
Christ's doctrine is peaceable  Where the peaceable doctrine of Christ teacheth to obey & to suffer for the word of god & to remit the vengeance & the defence of the word to God which is mighty and able to defend it/ which also as soon as the word is once openly preached & testified or wittenesed unto the world/ 
God avengeth his doctrine himself  & when he hath given them a season to repent/ is ready at once to take vengeance of his enemies & shooteth arrows with heeds dippeth in deadly poison at them & poureth his plagues from heaven down upon them & sends the morem and pestilence among them/ & sinketh the cities of them & maketh the earth swallow them/ & compasseth them in their wiles and taketh them in their own traps and snares/ & casteth them in to the pits which they digged for other men/ and sendeth them a dazing in the heed and utterly destroyeth them with their own soot council. 
How a man ought to behave him self in reading of doctors and also in the scripture:  Prepare thy mind therefore unto this little treatise and read it discretely and judge it indifferently/ and when I allege any scripture/ look thou on the text/ whether I interpret it right which thou shalt easily perceive/ by the circumstance and process of them/ if thou make Christ the foundation and ground and build all on him and referrest all to him/ and findest also that the exposition agreeth unto the comen articles of the faith and open scriptures. And God the father of mercy which for his trouthes' sake raised our saviour Christ up again to justify us/ give the his spirit to judge what is righteous in his eyes & give the strength to abide by it & to maintain it with all patience and long soferinge/ unto the ensample and edifying of his congregation and glory of his name. AMEN.   

¶ The obedience of all degrees proved by God's word and first of children unto there elders.  
GOd (which worketh all in all things) for a secret judgement and purpose and for his godly pleasure/ provided an hour that thy father and mother should come together/ to make the thorough them. He was present with them thy mother's womb and fashioned the and breathed life in to thee/ and for the great love he had unto thee/ provided milk in thy mother's breasts for the against thou were borne: moved also thy father and mother and all other to love thee/ to pity the and to care for the.  
And as he made the thorough them/ so hath he cast the under the power and authority of them/ to obey & serve them 
Our fathers and mothers are to us in God's stead.  in his stead saying: honour thy father & mother. Exodi. xx. Which is not to be understand in bowing the knee & putting of the cap only/ but that thou love them with all thine heart & fear and dread them & wait on their commandments and seek their worsheppe/ pleasure will and profit in all things/ & give thy life for them counting them worthy of all honour/ remembering that thou art their good and possession/ an● that thou owest unto them thine own self and all that thou art able/ ye and more than thou art able to do.  

what we do to our fathe●● and mothers that we do to God.  understand also that what soever thou dost unto them (be it good or bad) thou dost unto God. When thou pleasest them thou pleasest God: when thou displeasest them thou displeasest God: when they are anger with thee/ God is anger with thee/ neither is it possible for the to come unto the favour of God again (no though all the Angels of heaven pray for thee) until thou have submitted thy self unto thy father & mother again.  
if thou obey (though it be but carnally (either for fear/ for vain glory or profit) thy blessing shallbe long life upon the earth. 
The reward of obedience  For he saith/ honour thy father & mother/ that thou mayst live long upon the earth. Exodi. xx. 
The reward of disobedience.  Contrary wise if thou disobey them/ thy life shallbe shortened upon the earth. For it followeth. Exodi. xxj. He that smiteth his father or mother shallbe put to death for it. And he that curseth (that is to say/ raileth or dishonoureth his father or mother with opprobrious words) shallbe slain for it. And Deuteronomion. xxj. If any man have a son stubborn & disobedient which heareth not the voice of his father and the voice of his mother/ so that they have taught him nurture & he regardeth them not/ then let his father & mother take him & bring him forth unto the seniors or elders of the cite & unto the gate of the same place. And let them say unto the seniors of that cite: this our son is stubborn & disobedient. He will not hear unto our voice: he is a rioter & a dronkerd. Then let all the men of that cite stone him with stones unto death so shall ye put away wickedness from among you & all Israel shall hear and shall fear.  
And though that the temporal officers (to their own damnation) be negligent in punishing such disobedience (as the spiritual officers are to teach it) & wink at it or look on it thorough the fingers: yet shall they not scape unpunished. 
God avengeth disobedience himself though the officer will not.  For the vengeance of God shall accompany them (as thou mayst see deuteronomion xxviij) With all misfortune & evil luck/ and shall not depart from them until they be murdered/ drowned or hangaed/ either until by one mischance or another they be utterly brought to naught. Ye and the world often times hangeth many a man for that they never deserved/ but God hangeth them because they would not obey and hearken unto their elders: as the consciences of many well find when they come unto the gallows. There can they preach & teach other/ that which they themselves would not learn in season.  
The marriage also of the children pertaineth unto their elders/ 
Marriage.  as thou mayst see j Corinthiorun. seven. & thorough out all the scripture/ by the authority of the said commandment/ child obey father and mother. Which thing the heathen and gentles have ●●er kept and to this day keep/ unto the great shame & rebuke of us christian: in as much as the weddings of our virgins (shame it is to speak it) are more like unto the saute of a 
covetousness maketh our spiritualty that they cannot see that which a turk is ashamed of  bitch/ then the marrying of a reasonable creature. See not we daily three or iiij. calenging one woman before the Commissary or officeall/ of which not one hath the consent of her father and mother. And yet he that hath most money/ hath best right and shall have her in the despite of all her friends and in diffiaunce of God's ordinances.  
Moare over when she is given b● the judge unto the one patie and also married even then oft-times shall the contrary part sue before an higher judge or an other that succeadeth the same and for money devorce her again So shamefully doth the covetousness & ambition of our prelate's mock with the laws of God. I pass over with silence how many years they will prolong the sentence with cavillations & suttelte/ if they be well moneyed on both parties/ & if a damsel promise' two how shameful council they will give the 
get her with child: say they. so shall thy cause be best.  second & also how the religious of satan do separate unseparable matrimony For after thou art lawfully married at the commandment of father and mother & with the consent of all thy friends: 
God's commandments break they thorough their own traditions  yet if thou wilt be disguised like unto one of them and swear obedience unto their traditions/ thou mayst disobey father and mother/ break the oath which thou hast sworn to God before his holy congregation and with draw love & charity the highest of God's commandments and that duty & service which thou owest unto thy wife: where of Christ can not dispense with thee. For Christ is not against god/ but with god & came not to break gods ordinances/ but to fulfil them. That is he came to overcome the with kindness & to make y● to do of veri love the thing which the law compelleth y● to do. For love only and to do service unto thy neighbour is the fulfilling of the law in the sight of god. To be a monk or a frere/ thou mayst thus forsake thy wife before thou hast ly●e with her/ but not to be a secular priest. 
Money maketh merchandise  And yet after thou art professed/ the Pope for money will dispense with thee/ both for thy cote & all thy obedience/ and make a secular priest of thee: like wise as it is simony to cell a benefice (as they call it) but to resign upon a pension & then to redeem the same/ is no simony at all. O crafty iugelers & mockers with the word of God. 
jugulars    

¶ The obedienie of wives unto their husbands.  
AFter that Eve was deceived of the serpent/ God said unto her Genesis. iij. Thy lust or appetite shall pertain unto thy husband & he shall rule the or reign over the. God which created the woman knoweth what is in that weak vessel (as Peter calleth her) and hath therefore put her under the obedience of her husband to rule her lusts and wantan appetites. Peter. j Pet. iij. exhorteth wives to be in subjection unto their husbands/ after the ensample of the holy women which in old time trusted in God/ and as Sara obeyed Abraham and called him lord. Which Sara before she was married/ was Abraham's sister and equal with him: but as soon as she was 
Marriage altereth the degree of nature  married was in subjection and become without comparison inferior. For so is the nature of wedlock by the ordinance of God It were much better that our wives followed the ensample of the holy women of old time in obeyenge their husbands/ them to worship them with a Pater noster/ a A●e & a Credo/ or to stick up candles before their images. Paul Ephe. u saith: women submit yourselves unto your own husbands/ as unto the lord. For the husband is the wife's heed even as Christ is the heed of the congregation. Therefore as the congregation is in subjection to christ/ like wise let wives be in subjection unto their husbands in all things. Let the woman therefore fear her husband/ as Paul saith in the said place. For her husband is unto her in the stead of god/ that she obey him & wait on his commandments. And his commandments are gods commandments. 
The husband is to the wife in God's stead  If she therefore grudge against him or resist him she grudgeth against God and resisteth God.   

¶ The obedience of Servants unto their Masters.  
Servants obey your carnal masters with fear & trembling in singleness of your hearts as unto Christ: not with service in the eye sight as men pleasers: but as the servants of christ doing the will of god from the heart with good will/ even as though ye served the lord & not men. Ephe. vj. And j Pe. ij. servants obey your masters with all fear not only if they be good & courteous: but also though they be froward. For it cometh of grace/ if a man for conscience toward God endure gr●ffe sofferinge wrongfully. For what praise is it if when ye be buffeted for your faults/ ye take it patiently? But & if when ye do well/ ye s●ffer wrong & take it patiently/ than is there thank with God. Here unto verily were ye called. For Christ also sofferd for our sakes levynge us an example to follow his steps. In what so ever kind therefore thou art a servant/ during the time of thy covenauntes'/ thy master is unto the in the stead & room of God & god thorough him feedeth thee/ 
The master is unto the servant in god's stead.  clotheth thee/ ruleth & learneth the his commandments are Gods commandments and thou oughtest to obey him as God/ and in all things to seek his pleasure and profit. For thou art his good and possession/ as his ox or his horse in so much that who so ever doth but desire the in his heart from him without his love & licence is condemned of God/ which sayeth Exodi. xx. see thou once covet not thy neighbours servants.  

Our spiritualty retain men's sarvauntes not to honour God but there traditions and ceremomonies only.  Paul the Apostle sent home Onesimus unto his master (as thou readest in the pistle of Paul to Philemon) In so much that though the said Philemon with his servant also was converted by Paul & owed unto Paul and to the word that Paul preached/ not his servant only/ but also himself: ye & though that Paul was in necessity and lacked ministers to minister unto him in the bonds which he soffered for the Gospel's sake: yet would he not retain the servant necessary unto the furtherance of the Gospel without the consent of the master.  

Christ's doctrine and the pope's differ:  O how sore differeth the doctrine of christ and his Apostles from the doctrine of the Pope and of his Apostles. For if any man will obey neither father ner mother/ 
If thy master please the not shave the self a monk a frere or a priest.  neither lord nor master/ neither king ner prince/ the same needeth but only to take the mark of the be'st/ that is/ to shave himself a monk/ a frere or a priest/ and is then immediately free and exempted fro all service and obedience due unto man. 
To obey no man is a spiritual thing.  He that will obey no man (as they will not) is most acceptable unto them. The more disobedient that thou art unto God's ordinances/ the more apt and meet art thou for theirs. Neither is the professing/ vowing and swearing obedience unto their ordinances any other thing/ then the defienge/ denienge and forswearing obedience unto the ordinances of God.   

¶ The obedience of Subjects unto kings princes and rulers. The xiij Chapter of Paul Rom.  
LEt every soul submit hī●ylfe unto the authority of the higher powers. There is no power but of God. The powers that bear ordained of God. Whosoever therefore resisteth the power resisteth the ordinance of God. They that resist/ shall recea to themself damnation. For rulers are not to be feared for good works but for evil. Will't thou be without fear of the power? Do well them & so shalt thou be praised of the same. For he is the minister of god/ for thy wealth. But and if thou do evil/ then fear. for he beareth not a sword for naught. For he is the minister of God/ to take vengeance on them that do evil. Wherefore ye must needs obey not for fear of vengeance only: but also because of conscience. Even for this cause pay ye tribute. For they are gods ministers/ serving for the same purpose.  
give to every man therefore his duty: Tribute to whom tribute belongeth: Custom to whom custom is due: fear to whom fear belongeth: honour to whom honour pertaineth. Own nothing to any man: but to love one another. For he that loveth another/ fulfilleth the law. For these commandments: Thou shalt not commit advoutry: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire: and so forth if there be any other commandment/ are all comprehended in this saying: Love thine neighbour as thyself. Love hurteth not his neighbour: therefore is love the fulfilling of the law.  
AS a father over his children is both lord and judge forbidding that one brorher avenge himself on another/ but (if any cause of strife be between them) will have it brought unto him self or his assigns/ to be judged & correct: so God forbiddeth all men to avenge themselves/ and taketh the authority and office of avenging unto him self saying: vengeance is mine & I will reward: deuter. xxxij. which text Paul alegeth Ro. xii. For it is impossible that a man should be a righteous an equal or an indifferent judge in his own cause/ lusts & appetites so blind us. Moare over when thou avengest thyself/ thou makest not peace/ but sterest up more debate.  
God therefore hath given laws unto all nations & in all lands hath put kings/ governors and rulers in his own stead/ to rule the world thorough them. And hath commanded all causes to be brought before them/ as thou readest Exo. xxij. In all causes (saith he) of injury or wrong/ whether it be ox/ ass/ sheep or vesture/ or any lost thing which an other calengeth/ let the cause of both parties be brought unto the Gods whom the God's condemn the same shall pay double unto his neiboure. 
judges are called Gods.  Mark/ the judges are called Gods in the scriptures because they are in God's room and execute the commandments of God. And in an other place of the said chapter Moses chargeth saying: see that thou rail not on the God's neither speak evil of the ruler of thy people. Who so ever therefore resisteth them resisteth God (for they are in the room of god) & they that resist shall receive their damnation.  
Soch obedience unto father & mother/ master/ husband/ emperor/ king/ lords and rulers requireth God of all nations/ ye of the very turks and infideles. 
blessing  The blessing and reward of them that keep them/ is the life of this world as thou readest Leuiticum. xviij. keep my ordinances and laws/ which if a man keep he shall live therein. Which text Paul rehearseth Roma. x. proving thereby that the righteousness of the law is but worldly/ and the reward thereof is the life of this world. 
Curse  And the curse of them that breaketh them/ is the loss of this life: as thou seist by the punishment appointed for them.  
And whosoever keepeth the law (whether it be for fear/ for vain glory or profit) though no man reward him/ yet shall God 
God rewardeth all obedience: though noman else do.  bless him abundantly and send him worldly prosperity/ as thou readest Deuteronomion. xxviij. What good blessings accompany the keeping of the law/ and as we see the turks far exceed us christian men in worldly prosperity for their just keeping of their temporal laws. Like wise though no man punish the breakers of the law/ yet shall God send his curses upon them till they be utterly brought to naught as thou readest most terrebly even in the said place. 
God avengeth all disobedience though no man else do.   
Neither may the inferior person avenge himself upon the superior or violently resist him for what so ever wrong it be. If he do he is condemned in the deed doing: in as much as he taketh upon him that which belonheth to god only which saith vengeance is mine and I will reward duty. xxxij. 
vengeance is Gods  And christ saith Math xxvi. all they that take the sword shall perish with the sword. Takest thou a sword to avenge thyself▪ so gevest thou not room unto god to avenge the but robbest him of his most hi● honour/ in that thou wilt not let him be judge over the.  
Iff any man might have avenged himself upon his superior/ 
David  that might David most righteously have done upon king Saul which so wrongfully persecuted David/ even for no other cause/ than that God had anointed him king & promised him the kingdom. Yet when god had delyverd Saul in to the hands of David/ that he might have done what he would with him as thou seist in the first book of kings the xxiiij chapter/ how Saul came in to the cave where David was. And David came to him secretly & cut of a piece of his garment. And as soon as he had done it his hertsmote him because he had done so much unto his lord. And when his men corraged him to ●le him he answered/ the lord forbidden it me/ that I should say mine hand on him. Neither soffered he his men to hurt him/ When Saul was go out David followed & showed him the piece of his garment & said: why belevist thou the words of men that say/ David goeth about to do the harm? perceive and see that there is neither evil ner wickedness in my hand and that I have not trespassed against thee/ & yet thou layest await for my life. God judge between the & me & avenge me of thee/ but mine hand be not upon the as/ the old proverb saith (said david) 
God destroyeth one wicked by another.  out of the wicked shall wickedness proceed/ but mine hand be not upon the meaning that God ever punisheth one wicked by an other. And again (said David) God be judge/ and judge between the and me and behold and plead my cause/ & give me judgement or right of the.  
And in the xxvi Chapter of the same book/ when Saul persecuted David again. David came to Saul by night/ as he slept and all his men/ and took away his spear and a cup of water from his head. Then said Abisai David's servant/ God hath delivered the thine enemy in to thine hand this day/ lat me now therefore nail him to the ground with my spear and give him but even one stripe and no more. David forbade him saying. 
God provideth a means to take the evil out of the waeye when they have fulfilled there wekednes  kill him not. For who (said he) shall say hands on the lords anointed and be not guilty? The lord liveth or by the lords life (said he) he dieth not except the lord smite him or that his day be come to die or else go to battle and there perish.  
Why did not David slew Saul/ seeing he was so wicked/ not in persecuting david only/ but in disobeyenge Gods commandments and in that he had slain. 
Why David slew not Saul.  lxxxv. of God's priests wrongfully? Verily for it was not lawful. For if he had done it/ he must have sinned against god. 
The king is in the room of god in this world.  For God hath made the king in every realm judge over all/ and over him is there no judge. He that judgeth the king judgeth God & he that layeth hands on the king layeth hand on God/ and he that resisteth the king resisteth God and damneth God's law and ordinance. If the subjects sin they must be brought to the kings judgement. If the king sin he must be reserved unto the judgement/ wrath and vengeance of God. 
The king must be reserved unto the vengeance of God.  And as it is to resist the king/ so is it to resist his officer which is set or sent to execute the kings commandment.  
And in the first chapter of the second book of kings David commanded the young man to be slain/ which brought unto him the crown and bracelet of Saul and said to please David with all/ that he himself had slain Saul. And in the fourth chapter of the same book david commanded those two to be slain which brought unto him the head of Isboseth Sauls son/ by whose means yet the hole kingdom returned unto David according unto the promise of God.  
And Luke/ xiii. When they showed Christ of the Galileans/ whose blood Pilate mingled with their own sacrifice: he answered suppose ye that these Galileans were sinners above all other galileans/ because they sofred such punishment? I tell you nay: but except ye repent ye shall like wise perish. Thus was told Christ/ no doubt/ of such an intent as they axed him Math. xxij. Whether it were lawful to give tribute unto Cesar. For they thought that it was no sin to resist an heathen prince: 
It is not lawful for● christian subject to resist his prince though he be an heathen man.  as few of us would think (if we were under the turk) that it were sin to rise against him/ and to rid ourselves from under his dominion/ so sore have our bishops rob us of the true doctrine of Christ. But Christ condemned their deeds and also the secret thoughts of all other that consented there unto saying: except ye repent ye shall like wise perish. As who should say/ I know that ye are within in your hearts such as they were outward in their deeds/ and are under the same damnation: except therefore ye repent betimes/ ye shall break out at the last in to like deeds/ and like wise perish/ as it came afterward to pass.  
Here by seist thou that the king is in this world without law & may at his lust do right or wrong and shall give accounts/ but to God only.  
another conclusion is this/ that no person neither any degree may be exempt from this ordinance of God. Neither can the profession of monks and freres or any thing that the Pope or bishops can lay for themselves/ except them from the sword of the Emperor or kings/ if they break the laws. For it is written/ let every soul submit himself unto the authority of the higher powers. Here is no man except/ but all souls must obey. The higher powers are the temporal kings and princes unto whom God hath given the sword to puneshe who so ever sinneth. 
The king hath no power but to his damnation to prev●leage the spiritualty to sin unpunished  God hath not given them swords to puneshe one and to let another go free and to sin unpunished. Moare over with what face durst the spiritualty/ which aught to be the light & an example of good living unto all other/ desire to sin unpunished or to be excepted from tribute/ tolle or custom/ that they would not bear pain with their brethren/ unto the maintenance of kings and officers ordained of god to puneshe sin?  
There is no power but of God (by power understand the authority of kings and princes) The powers that be/ be ordained of God. Whosoever therefore resisteth power resisteth God: Ye though he be Pope/ Bisshope/ monk or frere. They that resist shall receive unto them selves damnation. Why? For God's word is against them which will have all men under the power of the temporal sword.  
For rulers are not to be feared for good works but for evil. Hereby seist thou that they that resist the powers or seek to be exempt from their authority have evil consciences & seek liberty to sin unpunished & to be free from bearing pain with their brethren.  
Will't thou be without fear of the power? So do well and thou shalt have laud of the same (that is to say of the ruler) With good living aught the spirituallte to rid themselves from fear of the temporal sword/ & not with craft and with blinding the kings and bringing the vengeance of God upon them and in purchasing licence to sin unpunished.  
¶ For he is the minister of God for thy wealth: to defend the from a thousand inconvenientes/ from thieves/ murderer's and them that would defile thy wife/ thy daughter and take from the all that thou hast: 
A king is a great benefit though he be never so evil.  ye life and all/ if thou did resist.  
Forthermoare though he be the greatest tyrant in the world/ yet is he unto the a great benefit of God and a thing where fore thou oughtest to thank God highly. For it is better to have somewhat than to be clean strippeth out of all together: it is better to pay the tenth than to lose all: it is better to suffer one tyrant than many & to suffer wrong of one than of every man. You and it is better to have a tyrant unto thy king them a shadow/ a passive king that doth naught himself/ but suffer other to do with him what they will/ and to lead him whither they list. For a tyrant though he do wrong unto the good/ yet he punessheth the evil & maketh all men obey neither sofereth any man to poll but himself only. A king that is soft as silk and effeminate/ that is to say turned unto the nature of a woman/ what with his own lusts/ which are as the longing of a woman with child/ so that he can not resist them/ & what with the wily tyranny of them that ever rule him/ shallbe much more grievous unto the realm them a right tyrant. Read the chronicles & thou shalt find it ever so. 
Princes are ordained to punish evil doers.   
But and if thou do evil/ then fear. For he beareth not a sword for nought. For he is the minister of God/ to take vengeance on them that do evil. if the office of princes given them of God be to take vengeance of evil doers: than by this text and God's word/ are all princes 
The damnation of princes.  damned/ even as many as give liberty or licence unto the spirituality to sin unpunished/ and not only to sin unpunished themselves: but also to open sentuaries/ privileged places/ churchyerdes'/ saint john's hold: 
Sentuaries.  ye and if they come to short unto all these/ yet to set forth a neckeverse to save all manner treaspasers from the fear of the sword of the vengeance of God put in the hands of princes to take vengeance on all such. 
Neckevers.   
GOd requireth the law to be kept of all men let them keep it for what soever purpose they william. Will they not keep the law: 
Three natures.  so vouchsafeth he not that they enjoy this temporal life. Now are there. three natures of men/ one all together beastly which/ in no wise receive the law in their hearts/ but rise against princes & rulers when so ever they are able to make their party good. These are signified by them that worsheped the golden calf. For Moses broke the tables of the law year he came at them.  
The second are not so beastly/ but receive the law/ and unto them the law cometh: but they look not Moses in the face. For his countenance is to bright for them/ that is/ they understand not that the law is spiritual and requireth the heart. They look on the pleasure/ profit and promotion that followeth the keeping of the law/ and in respect of the reward keep they the law outwardly with works/ but not in the heart. For if they might obtain like honour/ glory/ promotion and dignity and also avoid all inconvenients/ if they broke the law/ so would they also break the law & follow their lusts.  
The thread are spiritual and look Moses in the open face & are (as Paul saith the second to the Romans) a law unto themselves and have the law written in their hearts by the spirit of God. These need neither of king ner officers to drive them/ neither that any man proffer them any reward for to keep the law. For they do it naturally.  
The first work for fear of the sword only. The second for reward. The thread work for love freely. They look on the exceeding mercy/ love and kinds which God hath showed them in Christ and therefore love again and work freely. Heaven they take of the free gift of God thorough Christ's deservinges/ and hope without all manner doubting that God according to his promise/ 
Heaven cometh by christ  will in this world also defend them and do all thing for them of his goodness and for Christ's sake and not for any goodness that is in them. They consent unto the law that it is holy and just and that all men aught to do what soever God commandeth for no other cause/ 
A christian man seeketh no more but god's will  but because God commandeth it. And their great sorrow is/ because that there is no strength in their membres to do that which their heart lusteth to do and is a thirst to do.  
These of the last sworte keep the law of their own accord and that in the heart/ and have professed perpetual war against the lusts and appetites of the flesh/ till they be utterly subdued: yet not thorough their own strength/ but knowing and knowledging their weakness cry ever for strength to God which hath promised assistance unto all that call upon him. These follow God and are led of his spirit. The other two are led of lusts and appetites.  
Lusts and appetites are diverse and many and that in one man: 
lusts  ye and one lust contrary to another and the greatest lust carrieth a man all together away with him. We are also changed from one lust unto another Otherwise are we disposed when we are children/ otherwise when we are youngmen and other wise when we are old/ otherwise over even & other wise in the morning: ye sometimes altered uj times in an hour. How fortuneth all this? 
Frewill.  Because that the will of man followeth the wit & is subject unto the wit and as the wit erreth so doth the will/ and as the wit is in captivity/ so is the will/ neither is it possible that the will should be free where the wit is in bondage.  
That thou mayst perceive and feal the thing in thine heart and not be a vain sophister disputing about words with out perceavinge/ mark this. The rote of all evil the greatest damnation and most terrible wrath and vengeance of God that we are in/ is natural blindness. We are all out of the right way/ every man his ways: One judgeth this best/ another that to be best. Now is 
Worldly wit.  worldly wit no thing else but craft and sotilte to obtain that which we judge falsely to be best. As I err in my wit/ so err I in my will. 
The will is bond and led.  When I judge that to be evil/ which in deed is good/ then hate I that which is good. And when I suppose that good which is evil in deed/ then love I evil. As if I be persuaded and borne in hand that my most friend is mine enemy then hate I my best friend: and if I be brought in belief that my most enemy is my friend/ Then love I my most enemy Now when we say/ every man hath his fire will/ to do what him lusteth I say verily that men do what they lust. Not with standing to follow lusts is not freedom/ but captivity and bondage. If God open any man's wits to make him feal in his heart/ that lusts and appetites are damnable/ and give him power to hate and resist them/ then is he free even with the freedom where with Christ maketh free/ and hath power to do the will of God. 
freedom.   
Thou mayst hereby perceive that all that is done in the world (before the spirit of God come and giveth us light) is damnable sin/ and the more glorious the more damnable: 
All is sin that sprengeth not of the spirit of god and all that is not done in the light of god's word.  so that that which the world counteth most glorious is more damnable in the sight of God/ then that which the whore/ the thief and the murderer do. With blind reasons of worldly wisdom mayst thou change the minds of youth and make them give themselves to what thou wilt either for fear/ for praise or for profit: 
So do our spiritualty in all there works.  and yet dost but change them from one vice to another. As the persuasions of her friends made lucrece chaste. Lucrece believed if she were a good housewife and chaste/ that she should be most glorious/ & that all the world would give her honour/ and praise her. She sought her own glory in her chastity and not Gods. When she had lost her chastity/ then counted she herself most abominable in the sight of all men/ and for very pain & thought which she had/ not that she had displeased god/ but that she had lost her honour/ slew herself. Look how great her pain and sorrow was for the loss of her chastity/ so great was her glory and rejoicing there in/ and so much despiced she them that were other wise/ and pitied them not. Which pride god more abhorreth them the whoredom of any whore. Of like pride are all the moral virtues of Aristotell/ Plato and Socrates/ and all the doctrine of the philosophers the very Gods of our school men.  
In like manner is it for the most part of our most holy religion. For they of like imagination do things which they of bedlam may see/ that they are but madness. They look on the miracles which God did by the saints to move the unbelieving unto the faith and to confirm the troth of his promises in Christ/ whereby all that believe are made saints: 
True miracles are wrought to cofirme the preaching and not the godhead of the preacher:  as thou seist in the last chaptoure of Mark. They preached (saith he) every where/ the lord working with them and confirming their preaching with miracles that followed. And in the fourth of the acts) the disciples prayed that God would stretch forth his hands to do miracles and wonders in the name of jesus And Paul i Corinth. xiv. saith/ that the miracle of speaking with diverse tongues is but a sign for unbelievers and not for them that believe. These miracles turn they unto another purpose saying in 
Our hypocrites are blind  their blind hearts. See what miracles God hath showed for this saint/ he must be verily great with God. And attonse turn them selves from God's word and put their trust and confidence in the saint and his merits and make an advocate or rather a God of the saint/ and of their blind imagination make a testament or bond between the saint and them/ the testament of Christ's blood clean forgotten. 
The religious look upon the out side only.  They look on the saints garments and lives or rather lies wihch men lie on the saints: and this wise imagion in their hearts saying: the saint for weringe soch a garment and for such deeds is become so glorious in heaven. If I do like wise/ so shall I be also. They see not the faith and trust which the saints had in Christ/ neither the word of God which the saints preached/ neither the intent of the saints/ how that the saints did such things to tame their bodies & to be an ensample to the world/ & to teach that such things are to be despised which the world ●oost wondereth at and magnifieth. They see not also that some lands are so hot that a man can neither drink wine ner eat flesh there in: neither consider they the complexion of the saints/ and a thousand like things see they not. So when they have killed there bodies and brought them in that case/ that scarce with any restauratyve they can recover their health again yet had they liefer die them to eat flesh. Why? for they think/ I have now this. xx.xxx. or xl years eaten no flesh and have obtained I doubt not by this time as high a room as the best of them: should I now lose that? nay I had liefer die: and as lucrecia had liefer have been slain if he had not been to strong for her then to have lost her glory/ even so had these. They ascribe heaven unto their imaginations and mad inventions/ and receive it not of the liberality of God/ by the merits and deservinges of christ. 
The spiritual man.   
He now that is renewed in Christ/ keepeth the law without any law written or compulsion of any ruler or officer/ save by the leading of the spirit only: but the 
The natural man.  natural man is enticed and moved to keep the law carnally/ with carnal reasons and worldly persuasions/ as for glory/ honour riches and dignity. But the last remedy of all when all other fail/ is 
Fear is the last remedy.  fear. Beat one & the rest will abstain for fear: as Moses ever putteth in remembrance saying: kill/ stone/ burn. So shall thou put evil from thee/ and all Israel shall hear and fear and shall no more do so. If fear help not/ then will God that they be taken out of this life.  
Kings were ordained then/ as I before said/ and they sword put in their hands to take vengeance of evil doers/ that other might fear/ and were not ordained to fight one against another or to rise against the Emperioure to defend the false authority of the Pope that very Antechriste/ 

Kings defend the false authority of the pope there office punishing of sin laid apart.  
bishops minister the kings duty there own layed apart: ye they persecute there own office.   bishops they only can minister the temporal sword/ their office the preaching of God's word laid a part/ which the will nother do ner suffer any man to do/ but slay with the temporal sword (which they have gotten out of the hand of all Princes) them that would. The preaching of God's word is hateful and contrary unto them: Why? For it is impossible to preach Christ except thou preach against Antychriste/ that is to say/ them which with their false doctrine & violence of sword enforce to quench the true doctrine of Christ. And as thou canst heal no disease/ except thou begin at the rote: even so canst thou preach against/ no mischief except thou begin/ at the bishops. 
Kings do but wayet on the pope's pleasure.  Kings they are but shadows/ vain names and things idle/ having no thing to do in the world/ but when our holy father needeth their help.  

The iuguling of the pope.  The Pope contrary unto all conscience and against all the doctrine of Christ/ which saith my kingdom is not of this world. john. xviij. hath usurped the right of the emperor. And by policy of the 
bishops of almany  bishops of all many and with corrupting the electors or chosers of the Emperor with money/ bringeth to pass that such a one is ever chosen Emperor that is not able to make his party good with the Pope. To stop the Emperor that he come not at Rome/ he bringeth the french king up to 
Mylane  Milane/ and on the oder side bringeth he the venetians. If the venetians come to nigh/ the 
bishops of france  bishops of France must bring in the French king And the Socheners are called and sand for to come and socre. And for their labour he giveth to some a rose/ to another a 
A cap of maintenance.  cap of maintenance. One is called 
Most christian king.  most christian king another 
Defender of the pope's faith·  defender of the faith/ another the eldest 
The eldest son of the holy seat Blazing of arms  son of the most holy seat. He blazeth also the arms of other & putteth in the holy cross/ the crown of thorn or the nails and so forth. if the french king go to high/ and creep up other to Bologna or Naples: then must our english 
The english bishops:  bishops bring in our King. The craft of the bishops is to entitle one King with an other's realm. He is called King of Denmark / and of England/ he king of England and of France. 
The falsehood of the bishops  Then to blind the lords and the comens/ the king must calenge his right. Then must the land be taxed and every man pay/ and the treasure borne out of the realm and the land beggerde. How many a thousand men's lives hath it cost? And how many an hundred thousand pounds hath it carried out of the realm in our remembrance?? 
O a cruel and an abominable ensample of tyranny judge them by there deeds saith christ.  Besides how abominable an example of gathering was there? soch verily as never tyrant since the world began did/ ye such as was never before herd or thought on neither among jews saresens/ turks or heathen since God created the son to shine: that a be'st should break up in to the temple of God/ that is to say/ in to the heart and consciences of men and compel them to swear every man what he was worth/ to lend that should never be paid again. How many thousands forswore themselves? How many thousands set themselves above there ability/ partly for fear jest they should be forsworn and partly to save there credence? When the Pope hath his purpose/ then is peace made/ no man woteth how/ and our most enemy is our most friend.  
¶ Now because the Emperor is able to obtain his right: french/ englessh/ venetians and all must upon him. * O great whore of babylon/ how abuseth she the p●●inces of the world/ how drunk hath sh● made them with her wine? 
The whore of babylon.  How shameful licences doth she give them/ to use nychromancie to hold whores/ to devorse themselves to break the faith and promises that one maketh with an other: that the confessors shall deliver unto the king the Confession of whom he will/ and dispenseth with them even of the very law of God/ which Christ himself can not do. 
Confession.   

against the pope's false power.  
MAthew. xxvi. Christ saith unto Peter/ put up thy sword in to his sheath. For all that lay hand upon the sword/ shall perish with the sword/ that is/ whosoever without the commandment of the temporal officer to whom God hath given the sword layeth hand on the sword to take vengeance/ the same deserveth death in the dead doing. 
Not peter only but christ also was under the temporal sword.  God did not put Peter only under the temporal sword/ but also Christ himself. As it appereh in the fourth Chapter to the Galathiens. And Christ saith Math. iij. Thus becometh it us to fulfil all righteousness/ that is to say/ all ordinances of God. If the head be then under the temporal sword/ how can the members be excepted? If P●ter sinned in defending Christ against the temporal sw●rde (whose authority and ministers the bishops then abused against Christ as ours do now) 
The kings sin in gevinge exemptions and the prelate's in receavinge them.  who can excuse our prelate's of sin which will obey no man/ neither king nor Emperor? You who can excuse from sin/ either the kings that give/ either the bishops that receive such exemptions contrary to God's ordinances and Christ's doctrine?  
And Math. xvij. both Christ and also Peter pay tribute/ where the meaning of Christ's question unto Peter is: if princes take tribute of straungres only and not of their children/ then verily aught I to be free which am the son of God/ whose servants and ministers they are and of whom they have their authority. Yet because they neither knew that neither Christ came to use that authority/ but to be our servant and to bear our burden and to obey all ordinances/ both in right and wrong for our sakes and to teach us: therefore said he to saint Peter. pay for the and me jest we offend them. Moareover though that Christ and Peter (because they were poor) might have escaped/ yet would he not for fear of offending other and hurting their consciences. For he might well have given occasion unto the tribute gatherers to have judged amiss both of him and his doctrine: ye & the jews might happily have been offended thereby and have thought that it had not be lawful/ for them to have paid tribute unto heathen princes and idolaters/ seeing that he so great a prophet paid not: You and what other thing causeth the lay so little to regard there princes/ as that they see them both despised and disobeyed of the spiritualty? 
When the spiritualty payeth tribute  But our prelate's which care for none offending of consciences and less for God's ordinances/ will pay naught: but when princes must fight in our most holy father's quarrel and against christ. Then are they the first. There also is none so poor that then hath not somewhat to give.  

Shameless iugulars.  Mark here how past all shame our school doctors are (as Rochester is in his sermon against Marten Luther) which of this text of Matthew dispute that Peter because he paid tribute/ is greater than the other Apostles/ and hath more authority and power than they/ and was heed unto them all/ contrary unto so many clear texts/ where christ rebuketh them saying: that is an heathenish thing that one should climb above another or desire to be greater To be great in the kingdom of heaven is to be a servaunte/ and he that most humbleth himself and becometh a servant unto other (after the ensample of Christ I mean and his Apostles and not of the Pope and his Apostles our Cardinals and bishops) the same is greatest in that kingdom. If Peter in paying tribute become greatest/ how cometh it/ that they will pay none at all? But to pay tribute is a sign of subjection verily/ and the cause why Christ paid was because he had an household/ and for the same cause paid Peter also. For he had an house/ a ship and nets/ as thou readest in the Gospel. But let us go to Paul again.  
Wherefore ye must needs obey/ not for fear of vengeance only: but also because of conscience. That is though thou be so mighty (as now many years our Pope and prelate's every where are) that thou neadest not to obey the temporal sword for fear of vengeance: yet must thou obey because of conscience. First because of thine 
They make no conscience at any evil doing.  own conscience. For though thou be able to resist/ yet shalt thou never have a good conscience/ as long as God's word/ law and ordinance are against the. 
They care for there neighbours as the wolf doth for the sheep.  Secondarily for thy neighbour's conscience. For though thorough craft and violence thou mightest escape and obtain liberty or privilege to be free from all manner duites/ yet oughtest thou neither to sue or seek for any such thing/ neither yet admit or accept/ if it were proffered 
The evil ensample of the spiritualty causeth the lay to believe that they are not bound to obey.  jest thy freedom make thy weak brother to grudge and rebel/ in that he seethe the go emp●●e and he himself more lad/ thy part also laid on his shoulders. Seist thou not if a man favour one son more then another/ or one servant more then another/ how all the rest grudge/ and how love/ peace and unity is broken? What christianly love is in the to thy neighbour ward/ 
There is no christian love in t●em.  when thou canst find in thine heart to go up and down empty by him all day long and see him over charged/ ye to fall under his burden/ and yet wilt not once set to thine hand to help him? What good conscience can there be among our spiritualty to gather so great treasure together and with ypocresie of their false learning to rob almost every man of house and lands/ and yet not there with content but with all craft and wilenes to purchease so great liberties and exemptions from all manner bearing with their brethren/ seeking in Christ no thing but lucre? I pass over with silence how they teach princes in every land to lad new exactions and tyranny on their subjects more and more daily neither for what 
What purpose? even to flatter the princes that they may abyse there authority to slay who so ever believeth in Christ and to maintain the Pope.  purpose they do it say I God I trust shall shortly disclose their iuggelinge and bring their falsehood to light and lay a medicine to them/ to make their scabs break out. Never the less this I say/ that they have rob all realms/ not of God's word only: but also of all wealth and prosperity/ and have driven peace out of all lands & withdraune themselves from all obedience to princes and have separated themselves from the lay men/ counting them viler than dogs/ & have set up that great idol the whore of Babylon antichrist of Rome whom they call Pope and have conspired against all common wealths and have made them a several kingdom/ wherein it is lawful unpuneshed to work all abomination. In every parish have they spies and in every great man's house and in every tavern and Alehouse. And thorough 
Confession.  confessions know they all secrets/ so that no man may open his mouth to rebuke what so ever they do/ but that he shallbe shortly made an herytike. 
Prelates know all men's secrets and no man theirs.  In all counsels is one of them/ ye the most part and chief rulars of the counsels are of them: But of there council is no man.  
Even for this cause pay ye tribute ' that is to weet/ for consciences sake/ to thy neighbour/ and for the cause that followeth. For they are Gods ministers serving for the same purpose. Because God will so have it/ we must obey. We do not look (if we have Christ's spirit in us) what is good profitable/ glorious & honourable for us/ neither on our own will/ but on Gods will only. give to everi man therefore his duty: tribute to whom tribute belongeth: custom to whom custom is due: fear to whom fear belongeth: honour to whom honour pertaineth.  
That thou mightest feal the working of the spirit of God in the and jest the beauty of the dead should deceive the and make the think that the law of God which is spiritual were content and fulfilled with the outward and bodily dead it followeth. Own no thing to any man: but to love one an other. 
Love fulfilleth the law before god and not the outward deed.  For he that loveth another fulfilleth the law. For these commandments: thou shalt not commit adultery/ thou shalt not kill/ thou shalt not steel/ thou shalt not bear false witnese/ thou shalt not desire/ and so forth if there be any other commandment are all comprehended or contained in this saying: 
against workmen.  love thy neighbour: therefore is love the fulfilling of the law. Here hast thou sufficient against all the sophistres work holy & iustifiars in the world/ which so magnify their deeds. The law is spiritual and requireth the heart/ and is never fulfilled with the dead in the sight of God. With the dead 
The deed fulfilleth the la●● before the world.  thou fulfilest the law before the world and lyvest thereby/ that is/ thou enjoyest this present life and avoydest the wrath and vengeance the death and puneshment which the law threateneth to them that break it. But before God thou keepest the law if thou love only. Now what shall make us love? 
Faith maketh a man love.  Verily that shall faith do. If thou behold how much God loveth them Christ and from what vengeance he hath delyverde the for his fake and of what kingdom he hath made the heir/ then shalt thou see cause enough to love thy very enemy without respect of reward/ either in this life or in the life to come/ but because that God will so have it and Christ hath deserved it: Ye thou shouldest feal in thine heart that all thy deeds to come/ be abundantly recompensed already in Christ.  
Thou wilt say haply/ if love fulfil the law/ them it justifieth. I say that that where with a man fulfilleth the law/ declareth him justified but that which giveth him where with to fulfil the law/ justifieth him. By iustifienge understand the forgiveness of sins and the favour of God. 
Iustifiynge.  Now sayeth the text Roma. x. the end of the law or the cause wherefore the law was made is Christ to justify all that believe. That is/ the law is given to utter sin/ to kill the consciences/ to damn our deeds/ to bring to repentance & to drive unto Christ: 
The office or duty of the law.  in whom god hath promised his favour and forgiveness of sin unto all that repent and consent to the law that it is good. 
The belevinge of God's promises justifieth.  If thou believe the promises then doth God's truth justify thee/ that is forgiveth the and receiveth the to favour for Christ's sake. In a surety where of and to certify thine heart/ he sealeth the with the spirit. Ephe. j and four And two Corinth. u saith Paul Which gave us his spirit in earnest. How the spirit is given us thorough christ/ read the eght chapter of the pistle to the romans and Gala. iij. and two Corinth. iij. Nevertheless the spirit 
The spirit and the inward virtues are known by the outward deed  and his fruits where with the heart is purified/ as faith/ hope/ love/ patience/ long soferinge and obedience/ could never be seen without outward experience. For if thou were not brought sometime in to cumbrance/ whence God only could deliver thee/ thou shouldest never see thy faith ye except thou foughtest sometime against desperation/ hell/ death sin and powers of this world for thy faiths sake thou shouldest never know true faith from a dream. Except thy brother now and then offended thee/ thou couldst not know whether thy love were Godly. For a turk is not anger/ till he be hurt & offended but if thou love him that doth the evil/ them is thy love of God/ like wise if thy rulers were all way kind/ thou shouldest not know whether thine obedience were pure or no but and if thou canst patiently obey evil rulers in all thing that is not to the dishonour of God and when thou hurtest not thy neighbours/ them art thou sure/ that God's spirit worketh in the and that thy faith is no dream nor any false imagination.  
Therefore counseleth Paul Roma. xii. recompense to no man evil: And on your part have peace with all men. dearly beloved avenge not yourselves: but give room unto the wrath of God. For it is written vengeance is mine and I will reward/ saith the lord. 
Overcome thine enemy with well doing.  Therefore if thy enemy hunger feed him: If he thirst/ give him drink. For in so doing thou shalt heap coals of fire on his heed (that is thou shalt kindle love in him) Be not overcome of evil (that is let not another man's wickedness make the wicked also). But overcome evil with good/ that is/ with softness kindness and all patience win him: even as God with kindness won the.  
THe law was given in thunder lightening/ fire/ smoke and the voice of a trumpet and terrible sight. Exodi. xx. 
The law.  So that the people quoke for fear and stood a far of saying to Moses. Speak thou to us and we will hear: let not the lord speak unto us/ lest we die. No ear (if it be a waked and understandeth the meaning) is able to abide the voice of the law: except the promises of mercy be by. That thunder except the rain of mercy be joined with it/ destroyeth all and buildeth not The law is a witness against us and testifieth that God abhorreth the sins/ that is in us and us for our sins sake. 
The king:   
In like manner when God gave the people of Israel a king it thundered and rained that the people feared so sore that they cried to Samuel for to pray for them/ that they should not die i Regum twelve As the law is a terrible thing: even so is the king. For he is ordained to take vengeance and hath a sword in his hand and not peacocks feeders. Fear him therefore and look on him as thou wouldest look on a sharp sword that hanged over thy heed by an taterre. 
Rulars are God's gift.   
Heeds and governors are ordained of God and are even the gift of God/ whether they be good or bad. And what so ever is done unto us by them/ that doth God/ be it good or bad. If they be evil 
Why the rulers are evil  why are the evil? verily for our wickedness sake are the evil. Because that when they were good we would not receive that goodness of the hand of God and be thankful/ submitting ourselves unto his laws and ordinances/ but abused the goodness of God unto our sensual and beastly lusts. Therefore doth God make his scourge of them and turn them unto wild beasts contrary to the nature of their names and offices/ even in to lions/ bears/ fox's and uncleyne swine/ to avenge him self of our unnatural & blind unkindness and of our rebellious disobedience.  
In the. Cvj. psalm thou readest/ he destroyed the rivers and dried up the springs of water and turned the fruitful land in to bareness/ for the wickedness of the inhabiters therein. When the children of Israel had forgotten God in Egipte/ God moved the hearts of the Egipciens to hate them & to subdue them with craft & wiliness. Psalm. Ciiij. and deuteronomion three Moses rehearseth saying: God was anger with me for your sakes: so that the wrath of God fell on Moses for the wickedness of the people. And in the second Chapter of the second book of kings God was angry with the people and moved David to numbered them when joab and the other lords wondered why he would have than numbered and because they feared jest some evil should follow/ dissuaded the king: yet it holp▪ not. God so hardened his heart in his purpose/ to have an occasion to slay the wicked people. 
evil rulers are a sign that God is anger with us   
evil rulers then are a sign that God is angry & wroth with us. Is it not a great wrath & vengeance that the father & mother should hate there children/ even their flesh and their blood? or that an husband should be unkind unto his wife or a master unto the servaunte that waiteth on h●s profit/ or that lords & kings should be tyrants unto their subjects & tenants which pay them tribute/ tolle/ custom & rent/ laboringe & toylinge to find them in honour & to maintene them in their estate? is not this a fearful judgement of God and a cruel wrath that the very prelate's and sheperdes of our souls which were wont to feed Christ's flock with Christ's doctrine and to walk before them in living there after/ and to give their lives for them/ to their ensample and edifying/ and to strength their weak faiths/ are now so sore changed that if they smell that one of their flock (as they now call them and no longer Christ's) do but once long or desire for the true knowledge of Christ/ they will slay him/ burning him with fire most cruelly? 
Why the prelate's are so wicked.  What is the cause of this/ and that they also teach false doctrine confirming it with lies? verily it is the hand of God to avenge the wekednes of them that have no love ner lust unto the truth of God/ when it is preached: but rejoice in unrighteousness. As thou mayst see in the second pistle of Paul to the Tessolonians. Where he speaketh of the coming of Antychriste. Whose coming shallbe (saith he) by the working of Satan with all miracles signs and wonders which are but lies/ and in all deceavable unreghteousnes among them that perish/ because they received not any love to the truth to have been saved. 
The cause of false miracles is: that we have no lust unto the truth●.  Therefore shall God send them strong delusion/ to believe lies. Mark how God to avenge his troth/ sendeth to the unthankful false doctrine & false miracles to confirm them and to harden the hearts in the false way/ that afterward it shall not be possible for them to admit the troth. As thou seist in Exodi. seven. and viii. how God sofered false miracles to be showed in the sight of Pharaoh to harden his heart/ that he should not believe the trough/ form as much as his sorcerars turned their rods in to serpents and turned water in to blood and made frogs by their enchantment/ so thought he that Moses did all his miracles by the same craft and not by the power of God/ And abode therefore in unbelief and pereshed in resisting God  
Let us receive all things of God whether it be good or bad: 
The right way to come of bondage.  let us humble our selves under his mighty hand and submit ourselves unto his nurture and chastising & not withdraw ourselves from his correction (read Hebr. xii. For thy consort) and let us not take the n1 by the end or ●eke to avenge ourselves on his rod which is the evil rulers. 
☜  The child as long as he seeketh to avenge him self upon the rod hath Turrian evil heart. For he thinketh not that the correction is right or that he hath deserved it/ neither repenteth/ but rejoiceth in his wekednes. And so long shall he never be without a rod: ye so long shall the rod be made sherper and sharper. If he knowleage his fault and take the correction meekly and even kiss the rod and amend himself with the learning and nurture of his father and mother then is the rod take away and brunt  
So if we resist evil rulers seeking to set ourselves at liberty/ we shall no doubt bring ourselves in to more cruel bondage and wrap ourselves in much more misery and wretchedness. For if the heads overcome/ then lay they more weight on their backs and make their yoke sorer & tie them shorter. If they over come their evil rulers then make they way for a more cruel nation or for some tyrant of their own nation which hath no right unto the crown. If we submit ourselves unto the chastising of god & meekly knowledge our sins for which we are scourged/ and kiss the rod/ and amend our living: then will God take the rod away/ that is/ he will give the rulers a better heart. Or if they continued their malice and persecute you for well doing and because ye put your trust in God/ them will God deliver you out of their tyranny for his trouthes' sake. It is the same god now that was in the old time and delivered the fathers and the prophets/ the apostles and other holy saints. 
God is all way one all way true a ways merciful and excludeth noman from his promises.  And what so ever he swore to them he hath sworn to us. And as he delivered them out of all temptation cumbrance and adversite/ because they consented and submitted themselves unto his will and trusted in his goodness and truth: even so will he do us if we do like wise.  
When so ever the children of Israel fell from the way which God commanded them to walk in he gave them up under one tyrant or another. As soon as they came to the knowledge of themselves and repented crying for mercy and leninge unto the troth of his promises he send one to deliver them/ as the histories of the bible make mention.  
A Christian man in respect of God is but a passive thing/ a thing that sofereth only and doth naught/ as the sick in respect of the surgeon or physician doth but suffer only. 
A christian man doth but suffer only.  The surgeon lanceth and cutteth out the deed flesh shercheth the wounds/ thrusteth in tents/ sereth/ burneth/ soweth or sticheth and layeth to corsies to draw out the corruption/ and last of all layeth to helinge plasters and maketh whole. The physician like wise giveth ●urgacions and drinks to drive out the disease and then with restauratives bringeth health. 
☜  Now if the sick resist the razor the sherchinge iron and so forth/ doth he not resist his own health and is cause of his own death. So like wise is it of us/ if we resist evil rulers which are the 
Evil rula●s are wholeso●medicines  rod and scourge where with God chastiseth us/ the instruments where with God shercheth our wounds and bitter drinks to drive out the sin and to make it appear/ and corsies to draw out by the roots the core of the pox of the soul that fretteth inward. 
A christian man receavith  A Christian man therefore receiveth all thing of the hand of God both good and bad/ both sweet and sour/ both wealth and wo. If any person do me good/ whether it be father mother and so forth/ that receive I of God and to God give thanks. For he gave where with/ & gave a commandment/ and moved his heart so to do. Adversite also receive I of the hand of God as an wholesome medicine/ though it be some what bitter. Temptation 
How profitable adversite is.  and adversite do both kill sin and also utter it. For though a christian man knoweth every thing how to live: yet is the flesh so weak/ that he can never take up his cross himself to kill and mortify the flesh. He must have another to lay it on his back. In many also sin lieth hid within and festerth and rotteth inward and is not seen: so that they think how they are good and perfect and keep the 〈◊〉▪ As the young man. Mathe. xix. said he had observed all of a child and yet lied falsely in his heart/ as the text following well declareth. When all is at peace and no man troubleth us/ we think that we are patient and love our neighbours as ourselves: but let our neighbour hurt us in word or dead and then find we it other wise. Then fume we and rage and set up the bristles and bend our selves to take vengeance. If we loved with godly love for Christ's kindness sake/ we should desire no vengeance/ but pity him and desire God to forgive and amend him knowing well that no flesh can do other wise than sin/ except that God preserve him. Thou wilt say what good doth such persecution and tyranny unto the righteous? first it maketh them feal the working of God's spirit in them and that their faith is unfeigned. 
The greatest sinner is righteous in ●●se and the promises. And the perfectest and holiest is a sinner in the law and the flesh.  Secondarily I say that no man is so great a sinner/ if he repent and believe/ but that he is righteous in Christ and in the promises: yet if thou look on the flesh and unto the law there is no man so perfect that is not found a sinner. Ne'er any man so pure/ that hath not some what to be yet purged. This shall suffice at this time as cocerning obedience.  
BE cause that God excludeth no degree from his mercy. But who soever repenteth and believeth his promises (of what soever degree he be of) the same shallbe partaker of his grace: therefore as I have described the obedience of them that are under power & rule/ even so will ● I with gods help (as my duty is) declare how the rulers which God shall vouchsafe to call unto the knowledge of the troth aught to rule.    

¶ The office of a Father and how he should rule.  
Father's move not your children unto wrath: but bring them up in the nurture and information of the lord. Ephe. vi. and Collos. iij. Fathers rate not your cheldern/ lest they be of desperate mind/ that is/ lest you discourage them. For where the fathers and mothers are wayward hasty and churlish/ ever brawling and chiding: there are the children anon discouraged and hertelesse and apt for nothing neither can they do any thing aright Bring them up in the nurture and information of the lord. 
The right bringing up of children.  Teach them to know Christ & set God's ordinance before them saying: son or daughter God hath created the and made the thorough us thy father & mother/ and at his commandment have we so long thus kindly brought the up and kept the from all perils he hath commanded the also to obey us saying: child obey thy father & mother. if thou meekly obey/ so shalt thou grow both in the favour of God and man and knowledge of our lord Christ. If thou wilt not obey us at his commandment? then are we charged to correct thee/ ye and if thou repent not and amend thyself/ God shall slay the by his officers or punish the everlastingly. 
The destruction and marring of children  nurture them not worldly and with wordli wisdom saying: thou shalt come to honour/ dignity ● promotion and riches/ thou shalt be better than such & such/ thou shalt have three or four benefices and be a great doctor or a bishop and have so many men waiting on the and do no thing but hawk and hunt and live at pleasure/ thou shalt not need to sweet/ to labour or to take any pain for thy living and so forth/ filling them full of pride/ disdain and ambition and corrupting their minds with worldly persuasions. Let the fathers & mothers mark how they themselves were disposed at all ages/ and by experience of their own infirmities help their children and keep them from occasions. Let them teach their children to axe marriages of their fathers and mothers. And let there elders provide marriages for them in season: teaching them also to know/ that she is not his wife which the son taketh ner he her husband which the daughter taketh without the consent & good will of their elders or them that have authority over them. If there friends will not mary● them/ then are they not to blame if they mary themselves. Let not the fathers & mothers always take the vtte most of their authority of their children/ but at a time suffer with them & bear their weaknesses as Christ doth ours. Seek Christ in your children in your wives/ servants and subjects. Father/ mother/ son/ daughter/ master/ servaunte/ king and subject/ be names in the worldly regiment. In Christ we are all one thing/ none better than other/ all brethren and must all seek Christ and our brother's profit in Christ. 
In christ we are all servants and he that hath knowledge is bound.  And he that hath the knowledge whether he be lord or king/ is bound to submit him self and serve his brethren and to give himself for them/ to win them to Christ.   

¶ The office of an husband and how he aught to rule.  
husbands love your wives/ as Christ loved the congregation/ & gave him self for it/ to sanctify it and cleanse it. Men aught to love their wives as their own bodies. For this cause shall a man leave father & mother and shall continue with his wife and shallbe made both one flesh. See that every one of you love his wife even as his own body: All this saith Paul Ephe. v. & Collo. iij. he saith husbands love your wives and be not bitter unto them/ & Peter in the thread Chapter of his first pistol saith/ 
Men ought to rule there wives by God's word.  men devil with your wives according to knowledge (that is according to the doctrine of Christ) gevinge reverence unto the wife/ as unto the weaker vessel (that is/ help her to bear her infirmities) & as unto them that are heirs also of the grace of life/ that your prayers be not let. 
Why the man is stronger than the woman.  In many things God hath made the men stronger than the women/ not to rage's upon them & to be tyrants unto them but to help them to bear their weakness. Be curtes therefore unto them and winne them unto Christ & overcome them with kindness/ that of love they may obey the ordinance that God hath made between man & wife.   

¶ The office of a master and how he aught to rule.  
PAul Ephe. vj. saith/ ye masters do even the same things unto them (that is/ be master after the example & doctrine of Christ/ as he before taught the servants to obey unto there masters as unto Christ) putting away threatenings (that is/ give them fair words and exhort them kindly to do their duty: ye nurture them as thine own sons with the lords 
Teach thy servant to know christ and after christis doctrine deal with him  nurture/ that they may see in Christ a cause why they aught lovingly to obey) and remember (saith he) that your master also is in heaven. Neither is there any respect of parsons with him/ that is/ he is indifferent and not partial: as great in his sight is a servant as a master. And the thrid chap. to the Collo. saith he/ ye masters do unto your servants that which is just & equal/ remembering that ye also have a master in heaven. give your servants kind words/ food/ raiment and learning. Be not bitter unto them/ rail not on them give them no cruel countenance: but according to the ensample and doctrine of Christ/ deal with them. And when they labour sore cherish them again. When ye correct them 
Do all thing with God's word  let God's word be by and do it with such good manner that they may see how that ye do it to amend them only/ and to bring them unto the way which God biddeth us walk in/ and not to avenge yourselves or to wreak your malice on them. If at a time thorough hastiness ye exceed measure in punishing/ recompense it another way and pardon them another tyme.   

¶ The duty of londelordes.  
LEt Christian londlordes be content with their rent and old customs not raising the rent or fyens and bringing up new customs to oppress their tenants: neither letting two or three tenauntryes unto one man Let them not take in their communes neither make parks nor pastors of hole perishes. For God gave the earth to men to inhabit/ and not unto sheep and wild degree. 
God gave the earth to men  Be as fathers unto your tenants: ye be unto them/ as christ was unto us/ and show unto them all love/ and kindness. What soever business is among them/ be not partial faveringe one more them another. The complaints/ quarrels and strife that are among them/ count diseases of sick people and as a mercy full physician heal them with wisdom and good council. Be pitiful and tender hearted unto them and let not one of thy tenants tear out another throat/ but judge their causes indifferently and compel them to make their ditches/ hedges/ gates & ways. For even for such causes were ye made landlords/ and for such causes paid men rend at the beginning. For if such an order were not one should slay another & all should go to waste. If thy tenant shall labour & toil all the year to pay the thy rent & when he hath bestowed all his labour/ his neighbours cattle shall devour his fruits/ how tedious & bitter should his life be? See therefore that ye do your duties again and suffer no man to do them wrong/ save the king only. If he do wrong/ them must they abide God's judgement.   

¶ The duty of kings and of the judges and officers.  
LEt kings (if they had liefer be christian in deed then so to be called) give themselves all together to the wealth of their realms after the ensample of Christ: remembering that the people are Gods and not theirs: ye are Christ's inheritance and possession bought with his blood. The most despised person in his realm is the kings brother and fellow member with him and equal with him in the kingdom of God and of Christ. Let him therefore not think himself to good to do them service neither seek any other thing in them/ then a father seeketh in his children ye then Christ sought in us. Though that the king in the temporal regiment be in the room of God and representeth God himself & is without all comparison better than his subjects: yet let him put of that and become a brother/ doing and levinge undone all things in respect of the common wealth/ that all men may see that he seeketh no thing/ but the profit of his subjects. When a cause that requireth execution is brought before him then only let him take the parson of God on him. Then let him know no creature but hear all indifferently/ whether it be a stranger or one of his own realm/ & the small as well as the great and judge righteous for the judgement is the lords duty. j In time of judgement he is no minister in the kingdom of Christ: he preacheth no Gospel/ but the sharp law of vengeance. Let him take the holy judges of the old testament for an example and namely 
Moses  Moses which in executing the law was merciless otherwise more then a mother unto them never avenging his own wrongs but soferinge all thing/ bearing every man's weakness teaching/ warning/ exhorting and ever caring for them and so tenderly loved them/ that he desired God either to forgive them or to damn him with them.  
Let the judges also privately when they have put of the person of a judge exhort with good council and warn the people and help/ 
judges.  that they come not at God's judgement: but the causes that are brought unto them/ when they sit in God's stead/ let them judge/ and condemn the trespasser under lawful witnesses and not break up in to the consciences of men/ after the ensample of Antichrist's disciples/ 
O tyranny to compel a man to accuse himself  and compel them either to forswear themselves by the almighty God and by the holy Gospel of his merciful promises or to testify against themselves. Which abomination our prelate's learned of 
Our prelate's learned of Cayphas·  Cayphas Math. xxuj. saienge to christ/ I adjure or charge the in the name of the living God/ that thou tell us weather thou be christ the son of God 
Secret sins pertain unto God to punish and open sins unto the king  Let that which is secret to God only/ where of no proof can be made ner lawful witness brought/ abide unto the coming of the lord which shall open all secrets. If any malice break forth/ that let them judge only For further authority hath God not given them.  
Moses' Deutero. xvij. warneth judges to keep them uprightly and to look on no man's person/ that is/ that they prefer not the high before the low/ the great before the small/ the rich before the poor/ his accoyntaunce friend kinsman/ country man or one of his own nation before a stranger/ a friend or an alien ye or one of their own faith before an infidel: but that they look on the cause only to judge indifferently. For the room that they are in and the law that they execute are God's/ which as he hath made all & is God of all and all are his sons: even so is he judge over all and will have all judged by his law indifferently and to have the right of his law/ and will avenge the wrong done unto the turk or sareson. For though they be not under the everlasting testament of God in Christ/ as few of us which are called christian be/ and even no more than to whom God hath sent his promises and powered his spirit in to their hearts to believe them/ and thorough faith graven l●st in their hearts to fulfil the law of love: yet are they under the testament of the law natural which is the laws of every land made for the comen wealth there and for peace and unite that one may live by another. In which laws the infideles (if they keep them) have promises of worldly things. Who soever therefore hinderth a very infidel from the right of that law/ sinneth against God and of him will God be avenged. Moare over Moses warneth them that they receive no gifts/ rewards or bribes. For those two points/ favoringe of one person more then another and receavinge rewards pervert all right and equity and is the only pestilence of all judges.  
And the kings warneth he that they have not to many wives/ lest their hearts turn away: 
☜  and that they read all way in the law of God/ to learn to fear him/ lest their hearts be life up above their brethren. Which two points/ women and pride the despising of their subjects/ which are in very dead their own brethren/ are the comen pestilence of all princes. Read the stories and se.  
The shirereves/ bailie arauntes'/ constables and such like officers may let no man that hurteth his neighbour scape/ but that they bring them before the judges/ except they in the mean time agree with their neighbours and make them amendss.  
Let kings defend their subjects from the wrongs of other nations/ but pick no quarrels for every tryfyl/ no let not our most holy father make them no more so drunken with 
Vain names  vain names/ with caps of maintenance and like babels/ as it were popetry for children to bedger their realms and to murder their people/ for defending of our holy father's tyranny. 
The holy father looseth peace and unile truce troth and all honest.  If a lawful peace that standeth with God's word be made between prince and prince and the name of God taken to record and the body of our saviour broken between them/ upon the bond which they have made/ that peace or bond can ourer holy father not despence with/ neither louse it with all the keys he hath: not verily Christ can not break it. For he came not to break the law but to fulfil it Math. v.  
If any man have broken the law or a good ordinance and repent and come to the right way again/ then hath Christ power to forgive him: but licence to break the law can he not give/ much more his disciples and vicar's (〈◊〉 they call themselves) can not do it. The 
What the keys are and why they are so called.  keys where of they so greatly boast themselves are no carnal things but spiritual and no thing else save knowledge of the law and of the promises or Gospel/ if any man for lack of spiritual feeling desire authority of men/ let him read the old doctors. If any man desire authority of scripture Christ saith (Luke. xi) woe be to you lawears for ye have taken away the key of knowledge ye enter not in your selves and then that come in ye forbid▪ that is/ they had blinded the scripture whose knowledge (as it were a key) letteth in to God/ with gloss and traditions. Likewise findest thou Math. twenty-three. 
The keys are promised  As Peter answered in the name of all so Christ promised him the keys in the parson of all Mathe. xuj. And in the twenty of 
The keys are paid  john he paid them saying receive the holy ghost whosoevers sins ye remit they are remitted or forgiven and whosoevers sins ye retain they are retained or held. 
To bind and louse  With preaching the promises louse they as many as repent & believe. And for that john sayeth receive the holy ghost/ Luke in his last chapter saith then opened he their wits/ that they might understand the scriptures and said unto them: thus it is written. And thus it behoved Christ to suffer and to rise again the third day. And that 
Repentance and forgenvenes come by preaching.  repentance and remission of sins should be preached in his name among all nations. At preaching of the law repent men and at the preaching of the promises do they believe and are saved 
Petre practiseth his keys. . Peter in the secon● of the Acts practised his keys and by preaching the law brought the people in to the knowledge of themselves & bound their consciences/ so that they were pricked in their hearts and said unto Peter and to the other Apostles/ what shall we do? Then brought they forth the key of the sweet promises saying: repent and be baptized every one of you in the name of jesus Christ for the remission of sins/ and ye shall receive the gift of the holy ghost. For the promise was made unto you & unto your children and to all that are a far even as many as the lord shall call. Of like ensamples is the Acts full & Peter's pistles/ & Paul's pistles & all the scripture/ 
The pope's authority: is to preach good word only  neither hath our holy father any other authority of Christ or by the reason of his predicessor Peter them to preach God's word. As Christ compareth the understanding of scripture unto a key/ so compareth he it to a net and unto leven and unto many other things for certain properties. 
Beware of the net and of the leven and of the counterfeit keys of our holy father.  I mervell therefore that they boast not themselves of their net and leven/ as well as of their keys/ for they are all one thing But as Christ biddeth us beware of the leaven of the Pharisees/ so beware of their counterfeited keys & of their false net (which are their traditions & ceremonies their hypocrisy and false doctrine) where with they ketche/ not souls unto christ/ but authority and riches unto themselves.  
Let christian kings therefore keep their faith & truth & all lawful promises & bonds/ not one with an other only/ but even with the Turk or what soever infidel it be. 
Not with an her●●ike saith the Pope  For so it is right before God as the scriptures & examples of the Bible testify. Whosoever vow Turrian unlawful vow/ promise' an unlawful promise swear an unlawful oath sinneth against God: & aught therefore to break it. 
Unlawful vows or oaths are men commanded to break.  He needeth not to sue to Rome for a licence. For he hath God's word/ & not a licence only: but also a commandment to break it. They therefore that are sworn to be true unto Cardinals and bishops/ that is to say false unto God the king & the realm/ may break their oaths lawfully without grudge of conscience by the authority of God's word. In making them they sinned/ but in repenting and breaking them they please God highly and receive forgevenes in Christ.  
Let kings take their duty of their subjects & that that is necessary unto the defence of the realm. Let them rule their Realms themselves with the help of say men that are sage wise/ learned & expert. Is it not a shame obove all shames and a monstrous thing that no man should be found able to govern a worldly kingdom save Bisshopes and prelate's that have forsaken the world and are taken out of the world and appointed to preach the kingdom of God? 
Bisshapes  Christ saith that his kingdom is not of this world john. xviij And Luke. xii. unto the young man that desired him to bid his brother to give him part of the encheritaunce/ he answered who made me 
Be hold the face of the pope and of the bishops in this glass  judge or a devider a 'mong you No man that layeth his hand to the plough and looketh back is apt for the kingdom of heaven. Luke. ix. No man can serve two masters but he must despice the one. Math. vj.  
To preach God's word is to much for half a man. And to minister a temporal kingdom is to much for half a man also. Ether other requireth an hole man. One therefore can not well do both. He that avengeth him self on every trifle is not meet to preach the patience of Christ/ how that a man aught to forgive and to suffer all things. He that is overwhelmed with all manner riches and doth but seek more daily/ is not meet to preach poverty. He that will obey no man is not meet to preach how we aught to obey all men Peter saith Act. vj. It is not meet that we should leave the word of God and serve at the tables. Paul saith in the ix chapter of the first Corinthe. Woe is me if I preach not. A terrible saying verily for Pope's/ Cardinal's/ and Bisshopes. If he had said woe be to me if I fight not and move princes unto war. or if I increase not sent Peter's 
Peter's patrimony.  patrimony (as they call it) it had bin a more easy saying for them.  
Christ forbiddeth his disciples and that often (as thou mayst see Matthew. xviij. 
The Popi● authority is improved.  And also twenty Mark. ix. and also ten Luke ix. and also xxij Even at his last supper) not only to climb above lords/ kings and emperors in worldly rule/ but also to exalt themselves one above another in the kingdom of God. But in vain: for the Pope would not hear it though he had commanded it ten thousand times/ God's word should rule only & not bishops decrees or the Pope's pleasure. 
bishops have captived God's word with there own decre●.  That aught they to preach purely and spiritually and to fashion their lives there after and with all ensample of Godly living and long soferinge/ to draw all to Christ: and not to expound the scriptures carnally and worldly saying: God spoke this to Peter and jam his successor/ therefore this authority is mine only: and then bring in the tyranny of their fleshly wisdom/ in presentia maioris cessat ●otestas minoris/ that is in the presence of the greater the lass hath no power. There is no brotherhood where such philosophy is taught  
SOch philosophy and so to abuse the scriptures & to mock with God's word is after the manner of the Bisshope of Rochester's 
Rochester.  divininite. For he in his sermon of the condemnation of Marten Luther proveth by ashadowe of the old testament/ that is by Moys●s and Aaron that/ Satan and Antychriste our most holy father the Pope is Christ's vicar and head of Christ's congregation.  
Moses (saith he) signifieth christ/ and Aaron the Pope. And yet the pistle unto the Hebrues proveth that the high pressed of the old law signifieth Christ/ and his offering and his going in once in the year in to the inner temple signify the offering where with Christ offered himself & Christ's going in unto the father to be an everlasting mediator or intercessor for us. Nevertheless Rochester proveth the contrary by a shadow: by a shadow verily. For in shadows they walk with out alshame/ & the light will they not come at but enforce to stop & quench it with all craft and falsehood/ lest their abominable iugulinge should be seen. 
They walk in shadows.  If any man look in the light of the new testament/ he shall clearly see/ that that shadow may not be so understand.  
understand therefore that one thing in the scripture representeth diverse things. A serpent figureth Christ in one place and the devil in another. And a lion doth likewise. Christ by leven signifieth God's word in one place/ and in another signifieth thereby the traditions of the Pharisees which soured and altered God's word for their advantage. Now Moses verily in the said place representeth christ/ 
Aaron is every true preacher.  & Aaron which was not yet high priest/ represented/ not Peter only or his successor/ as my lord of rochester would have it (for peter was to little to bear Christ's message unto all the world) but signifieth every disciple of christ and every true preacher of god's word. For moyses put in Aaron's mouth/ what he should say/ and Aaron was Moses' prophet and spoke/ not his own message (as the pope and bishops do) but that which Moses had received of God and delivered unto him Exodi. iiij. and also vij So aught every preacher to preach God's word purely and neither to add nor minish. A true messenger must do his message truly and say neither more nor less than he is commanded. 
Aaron representeth christ.  Aaron when he is high pressed and offereth and purgeth the people of their worldly sin which they had fallen in in ●wichinge uncleanly things and in eating meats forbidden (as we sin in handling the chalice and the alterston and are purged with the bishops blessing) representeth christ/ which purgeth us from all sin in the sight of God/ as the pistle unto the hebrews maketh mention. When Moses was go Up in to the mounts and Aaron left behind and made the golden calf/ there Aaron representeth all false preachers and namely our most holy father the Pope/ which in like manner maketh us believe in a bull/ as the Bisshope of Rochester fullwell alegeth the place in his sermon.  
Iff the Pope be signified by Aaron and Christ by Moses'/ why is not the Pope as well content with Christ's law and doctrine/ as Aaron was with Moses? 
Aaron addeth no thing to Mosesis law.  What is the cause that our bishops preach the pope and not Christ seeing the Apostles preached not Peter/ but christ. 
The apostles preached not peter: But christ  Paul two Corinthe. iiij. saith of himself and of his fellowpostles: we preach not ourselves/ but christ jesus the lord: and preach ourselves your servantes for jesus sake. And i Corin. iij. Let no man rejoice in men. For all things are yours/ whether it be Paul/ or Apollo/ or Peter: whether it be the world/ or life or death/ whether they be present things or things to come: all are yours and ye are Christ's and Christ is Gods. He leveth out ye are Peter'S or ye are the Popes. And in the chapter following he saith. Let men thus wise esteem us/ even the ministers of Christ. & cet. And two Corinthiorum. xj. Paul was jealous over his Corrinthians/ because they fell from christ/ to whom he had married them/ and clavae unto the authority of men (for even then false Prophets sought authority in the name of the hy● Apostles) I am saith he jealous over you with Godly jealousy. For I coupled you to one man/ to make you a chaste virgin to Christ: but I fear jest as the serpent deceived Eve thorough his sottylte/ even so your wits should be corrupt from the singleness that is in Christ. And it followeth: If he that cometh to you preached another * jesus/ or if ye receive another spirit or another * gospel/ then might ye well have be content/ that is/ ye might have well sofered him to have authority above me. But I suppose (saith ●e) that I was not behind the high Apostles: meaning in preaching jesus and his Gospel and in ministering the spirit. And in the said xj Chapter he proveth by the doctrine of Christ/ that he is greater than the high Apostles. For Christ saith/ to be great in the kingdom of God/ is to do service and take pain for other. Apon which rule 
Paul is greater than the high apostles.  Paul dis●ute●h saying: if they be the ministers of Chr●ste I am more. In labours more aboundaū●e/ in stripes above measure in prison more plentuosly/ in death oft & so forth. 
P●ul is greater ●he peter  If Paul preached Christ more then Peter and sofered more for his congregation/ then is he greater than Peter by the testimony of Christ. And in the twelve he saith/ In nothing was I inferior unto the high apostles Though I be nothing/ yet the tokens of an Apostle were wrought among you with all patience/ with signs and wonders and mighty deeds. 

Paul proved his appostelshep with preaching and soferinge: The bishops prove there apostelshepe with bulls and shadows  
The Postels were sent of christ with li●e authority▪   So proved he his authority and not with a bull from Peter sealed with cold lead/ other with shadows of the old testament falsely expounded.  
Moare over the Apostles were sent immediately of Christ and of Christ received they their authority/ as Paul boasteth himself every where. Christ (saith he) sent me to preach the Gospel i Cor. i And I received of the lord that which I delyverd unto you i Corinth. xi And Gala. i I certify you brethren that the Gospel which was preached of me/ was not after the manner of men (that is to weet carnal or fleshly) neither received I it of man/ neither was it taught me: but I received it by the revelation of jesus Christ. And Galath. ij. he that was mighty in Peter in the Apostleshep over the circumcision/ was mighty in me among the gentiles. And i Timoth. i Readest thou like wise. And john. xx. Christ sent them forth indifferently and gave them like power. As my father sent me (saith he) so send I you: that is to preach and to suffer/ as I have done/ and not to conquer empires and kingdoms and to subdue all temporal power under you with disguised hypocrisy. He gave them the holy ghost to bind and louse indifferently/ as thou seist: and afterward he sent forth Paul with like authority/ as thou seist in the Acts. And in the last of Matthew saith he: all power is given me in heaven and in earth go therefore and teach all nations baptizing them in the name of the father and of the son and of the holy ghost/ teaching them to observe what so ever I commanded you: The authority 
The authority that Christ gave was to preach Christ's word.  that Christ gave them was to preach/ yet not what they would imagen/ but what he had commanded. Loo saith he/ I am with you all ways/ even unto the end of the world. He said no● I go my way/ and loo here is Peter in my stead: But send them every man to a sundry country/ whother so ever the spirit carried than/ and went with them himself. And as he wrought with Peter where he went/ so wrought he with the other where they went/ as Paul boasteth of himself unto the Galathiens. 
☜  seeing now that we have Christ's doctrine and Christ's holy promises/ and seeing that Christ is ever present with us his own self/ how cometh it that Christ may not reign immediately over us/ as well as the Pope which cometh never at us? seeing also that the office of an Apostle is to preach only/ how can the Pope kalenge with right/ any authority where he preacheth not?. How cometh it also that Rochester will not let us be called one congregation be the reason of one God/ one christ/ one spirit/ one gospel/ one faith one hope/ and one baptim/ as well as because of one pope?  
If any natural be'st with his worldly wisdom stri●e/ 
☞  that one is greater than another/ because that in congregations one is sent of another/ as we see in the Acts. I answer that Peter sent no man/ but was sent himself/ and john was sent/ and Paul/ Sylas and Barnabas were sent. How be it such manner sendings are not worldly/ as princes send their Ambasadours no ner as freres sand their limyters to gather there bretherhedes which must obey whether they will or will not. Here all thing is free and willingly. And the holy ghost bringeth them together which maketh their wills fire and ready to bestow themselves upon their neighbours profit. And they that come/ offer themselves and all that they have or can do/ to serve the lord and their brethren. And every man/ as he is found apt and meet to serve his neighbour/ so is he sent or put in office. And of the holy ghost are they sent with the consent of their brethren and with their own consent also. And God's word ruleth in that congregation/ unto which word every man confirmeth his william. And Christ which is all way present is the head. 
Why bishops make them a god on earth  But as our bishops hear not Christ's voice/ so see they him not present: and therefore make them a God on the earth/ of they 
Aaron made a calf. And the Pope maketh bulls  kind (I suppose) of Aaron's calf. For he bringeth forth no other fruit but bulls.  
For as much also as Christ is as great as Peter/ why is not his seat as great as Peter's? Had the heed of the empire been at Iherusalem/ their had been no mention made of Peter. It is verily/ as Paul saith in the eleventh Chapter of the second Pistol to the Corinthyans'. The false Apostles are desceatefull workers/ and fashion themselves like unto the Apostles of Christ. That is the shaven 
The shaven nation hath put christ out of his room and all kings and the emperor.  nation preached Christ falsely/ ye under the name of Christ preached themselves and reign in Christ's stead: have also taken away the key of knowledge and have wrapped the people in ignorance and have taught them to believe in themselves/ in their traditions & false ceremonies: so that christ is but a vain name. 
Christ is but a vain name.  and after they had put christ out of his room/ they gate themselves to the Emperor & kings and so long ministered their business till they have also put them out of their rooms & have got their authorities from them & reign also in their stead: 
Proper ministers  so that the emperor & kings are but vain names and shadows/ as christ is/ having no thing to do in the world. Thus reign they in the stead of God and man and have all power under them and do what they list.  
Let us see another point of our great clerk. 
Rochester is proved both ignorant and malicious  A little after the beginning of his sermon/ intending to prove that which is clearer than the son and serveth no more for his purpose then Ite missa est serveth to prove that our lady was borne without original sin: he allegeth a saying that Martem luther saith/ which is this if we affirm that any one pistle of Paul or any one place of his pistles pertaineth not unto the universal church/ that is/ to all the congregation of them that believe in Christ/ we take a way all saint Paul's authority. Where upon saith Rochester. If it be thus of the words of saint Paul much rather it is true of the Gospels of Christ and of every place of them. O malicious blindness First note his blindness. He understandeth by this word Gospel no more but the four evangelists Matthew/ Mark/ Luke and john and thinketh not that the Acts of the apostles and the pistles of Peter/ of Paul and of john and of other like are also the Gospel Paul calleth his preaching the Gospel. 
The pistles of Paul are the Gospel:  Roma. ij. and i Cori. iiij. and Gal. j and i Timoth. j The Gospel is every wheere one though it be preached of diverse and 
What Gospel signifieth.  signifieth glad tidings/ that is to weet/ a open preaching of Christ and the holy testament and gracious promises that God hath made in Christ's blood to all that repent and believe. Now is there more Gospel in one pistle of Paul/ that is to say/ christ is more clearly preached and more promises rehearsed in one pistle of Paul/ then in the iii first Evangelists. Matthew/ Mark & Luke.  
Considre also his maliciousness/ how wekedly and how craftily he taketh away the authority of Paul It is much rather true of the Gospels and of every place in them then of paul. 
One Gospel one spirit: one truth.  If that which the four Evangelistes wrote be truer than that which Paul wrote/ then is it not one Gospel that they preached/ neither one spirit that taught them. If it be one Gospel and one spirit/ how is one truer than the other? 
The authority of paul and of his Gospel:  Paul proveth his authority to the Galathians and to the Corinthians/ because that he received his Gospel by revelation of Christ and not of man/ and because that when he communed with Peter and the high Apostles of his Gospel and preaching/ they could improve no thing/ neither teach him any thing: and because also that as many were converted and as great miracles showed by his preaching as at the preaching of the high Apostles/ and therefore willbe of no less authority/ then Peter and other high Apostles. Ne'er have his Gospel of less reputation than there's  
Finally that thou mayst know Rochester for ever and all the remaunte by him/ what they are with in the skin/ mark how he playeth bo pepe with the scripture. 
Rochester playeth bo pepe.  He allegeth the beginning of the tenth chapter to the Hebrues. Vmbram habens lex futurorum bonorum/ the law hath but a shadow of things to come. And immediately expoundeth the figure clean contrary unto the chapter following and to all the hole pistle/ making Aaron a figure of the Pope whom the Epistle maketh a figure of Christ.  
He allegeth half a text of Paul j Timoth. iiij. In the later days some shall depart from the faith gevinge heed unto spirits of errore and devilish doctrine: but it followeth in the text/ giving attendance or heed unto the devilish doctrine of them which speak false thorough hypocrisy and have their consciences marked with a hot iron/ forbidding to marry and commanding to abstain from meats which God hath created to be received with giving thanks. Which two things who ever did save the 
Never man forbade to marry save the pope  Pope Rochersters God/ making sin in the creatures which God hath created for man's use to be received with thanks. The kingdom of heaven is not meat and drink/ saith Paul/ but righteousness peace and joy in the holy ghost. For who so ever in these things serveth Christ pleaseth God and is allowed of men Roma. xiv. Had Rochester therefore not a conscience marked with the hot iron of malice/ so that he can not consent unto the will of God and glory of christ/ he would not have so alleged the text which is contrary to none save themselves.  
He allegeth an other text of Paul in the second chapter of his second pistle to the Tessaloniens. Erit disessio primum/ that is saith Rochester/ before the coming of antichrist there shallbe a notable departing from the faith. And Paul saith. The lord cometh not except there come a departing first. Paul's meaning is that the last day cometh not so shortly/ but that antichrist shall come first and destroy the faith and sit in the temple of God and make all men whorshepe him and believe in him (as the Pope doth) and then shall God's word come to light again (as it doth at this time) and destroy him and utter his juggling and then cometh christ unto judgement. What say ye of this crafty convayar? Would he spare/ suppose ye to allege & to wrest other doctors pestilently/ which feareth not for to juggle with the holy scripture of god expounding that unto antichrist which Paul speaketh of Christ? Not be thou sure. But even after this manner wise pervert they the hole scripture and all doctors wresting them unto their abominable purpose clean contrary to the meaning of the text and to the circumstances that go before and after. 
The cause why they will not have the scripture in english.  Which devilish falsehood left the lay men should perceive/ is the very cause why that they/ will not suffer the scripture to be had in the english tongue/ neither any work to be made/ that should bring the people to knowledge of the truth.  
He allegeth for the Pope's authority saint Cipriane/ saint Augustine/ Ambrose/ Hierom and Origene: of which never one knew of any authority that one Bisshope should have above another. And saint Gregory allegeth he which would receive no such authority above his brethren when it was proffered him. As the manner is to call 
Tully chief of orators.  Tully chief of Orators for his singular eloquence/ and Aristotle chief of philosophers and Virgil chief of poets for their singular learning/ and not for any authority that they had over other: so was it the manner to call Peter chief of the Apostles for his singular activite and boldness/ and not that he should be lord over his brethren contrary to his own doctrine. Yet compare that chief Apostle unto Paul/ and he is found a great way inferior. This I say not that I would that any man should make a God of Paul/ contrary unto his own learning. Not withstanding yet this manner of speaking is left unto us of our elders that when we say the Apostle saith so/ we understand Paul for his excellency above other Apostles. I would he would tell you how Hierom/ Augustine/ Bede/ Origene & other doctors expound this text upon this rock I will build my congregation and how they interpret the keys also. Thereto/ Pasce/ pasce/ pasce/ which Rochester leaveth without any english signifieth not Poll/ shear and shave. upon which text behold the faithful exposition of Bede.  
Note also how craftily he would enfeoff the Apostles of Christ with their wicked traditions and false Ceremonies which they themselves have feigned/ alleging Paul ij. 
Rochester allegeth Paul for his blind ceremonies contrary to pauls doctrine.  Thessaly. ij. I answer that Paul taught by mouth such things as he wrote in his pistles. And his traditions were the Gospel of Christ and honest manners and living and such a good order as becometh the doctrine of Christ. As that a woman obey her husband/ have her heed covered/ keep silence and go woomanly and christianly apparelde: that children and servants be in subjection: and that the young obey their elders/ that no man eat but he that laboureth and worketh/ and that men make an earnest thing of God's word and of his holy sacraments and to watch fast and pray and such like/ as the scripture commandeth. which things he that would break were no Christian man. But we may well complain and cry to God for help/ that it is not 
It is not lawful for us to tell what prayer is what fasting is or where fore it ●arvith  lawful for the Pope's tyranny/ to teach the people what prayer is/ what fasting is and wherefore it serveth. There were also certain customs all way which were not commanded in pain of hell or everlasting damnation/ as to watch all night/ & to kiss one another: which as soon as the people abused them they broke them. For which cause the Bisshopes might break many things now in like manner. Paul also in many things which God had made free/ gave pure and faithful council without tanglinge of any man's conscience & without all manner commanding under 
pain of cursing damnation and so forth  pain of cursing/ pain of excommunication/ pain of heresy/ pain of burning/ pain of deadly sin/ pain of hell & pain of damnation. As thou mayst see i Corin. seven. Where he counseleth the unmarried the widows & virgens that it is good so to abide/ if they have the gift of chastity. Not to win heaven thereby (for neither circuncision neither uncircuncision is any thing at all/ But the keeping of the commandments is all together) But that they might be without trouble/ & might also the better wait on God's word and freelier serve their brethren. And saith (as a faithful servant) that he had none 
If Paul had none authority: then had Peter none where had then the pope this authority  authority of the lord to give them any commandment. But that the Apostles gave us any blind ceremonies where of we should not know the reason that I deny & also defy/ as a thing clean cotrary unto the learning of Paul every where.  
For Paul commandeth that no man ones speak in the church/ that is/ 
Rochester is improved  in the congregation/ but in a tongue that all men understand/ except that there be an enterpreter by he commandeth to labour for knowledge/ understanding/ and feeling and to be ware of superstition and persuasions of worldly wisdom/ philosophy/ and of hypocrisy & ceremonies/ and of all manner disguising/ & to walk in the plain and open truth. You were once darkness (saith he) but now are ye light in the lord/ walk therefore as the children of light. Ephe. v. how doth Paul also wish them increase of grace in every pistle? How crieth he to God to augment their knowledge/ that they should be no more children wavering with every wind of doctrine/ but would vouchsafe to make them full men in Christ and in the understanding of the mysteries or secrets of Christ: so that it should not be possible for any man to disceave them with any enticing reasons of worldly wisdom/ or to beguile them with blind ceremonies or to lead them out of the way with superstitiousness of dysgised hypocrisy/ unto which full 
Wherefore the spiritual officers are ordained.  knowledge are the spiritual officers ordained to bring them Ephe. iiij. So far it is away that Christ's Apostles should give them traditions of blind ceremonies without signification or of which no man should know the reason as Rochester which loveth shadows and darkness lieth on them god stop his blasphemous mouth.  

Ro●hester allegeth heretics for his purpose for la●ke of scripture  Consydre also how studiously Rochester allegeth origen/ both for his Pope and also to establish his blind ceremonies with all which Origene of all heritkes is condemned to be the greatest. He is an ancient doctor saith he/ ye and to whom in this point great faith is to be given: ye verily Aristotle and Plato and even very 
Robynhode is of authority enough to prove the pope with all.  Robynhode is to be believed in such a point/ that so greatly maintaineth our holy father's authority and all his disguisings.  
Last of all as once a crafty thief when he was espied and followed/ cried unto the people. Stop the thief/ stop the thief. And as many to begin with all cast first in another man's teeth that which he feareth should be lead to his own charge: even so Rochester layeth to Martin Luther's charge the slayenge & murdering of Christian men/ because they will not believe in his doctrine/ which thing Rochester and his brethren have not ceased to do now certain hundred years/ with such malice that when they be deed/ they rage burning the bodies/ of which some they themselves of lycklyhode killed before secretly. And because that all the world knoweth that Marten Luther slayeth no man but killeth only with the spiritual sword the word of God such cankered consciences as Rochester hath Neither persecuteth/ but sofereth percecution: yet Rochester with a goodly argument proveth that he would do it if he cold. And mark I pray you what an Oratoure he is and how vehemently he persuadeth it. 
Rochester is an Oratoure  Marten Luther hath burned the Pope's decretals: a manifest sign/ saith he/ that he would have brunt the Pope's holiness also/ if he had had him. A like argument (which I suppose to be rather true) I make▪ Rochester and his holy brethren have brunt Christ's testament: an evident sign verily that they would have brunt Christ himself also if they had had him.  
I had almost verily left out the chiefest point of all. 
Rochester is clean beside himself  Rochester both abominable & shameless: ye and sterke mad of pure malice/ & so adased in the brains/ of spite that he can not overcome the troth that he saith not or rather careth not what he saith: in the end of his first destruction/ I would say instruction as he calleth it/ intending to prove that we are justified thorough holy works/ allegeth half a text of Paul of the fift to the Galathiens (as his manner is to juggle and convaye craftily) fides per dilectionem operans. 
If Rochester be such a iuguler: What suppose ye of the rest▪ let Rochester be an example therefore to judge them all  Which text he this wise englisheth: faith which is wrought by love/ and maketh a verb passive of a verb deponente. Rochester will have love to go before and faith to spring out of love. Thus Antichrist turneth the roots of the tree upward. I must first love a bitter medicine (after Rochester's doctrine) and then believe that it is wholesome. When by natural reason/ I first hate a bitter medicine/ until I be brought in belief of the physician that it is wholesome and that the bitterness shall heal me/ and then afterward love it of that belief. Doth the child love the father first and then believe that he is his son or heir or rather because he knoweth that he is his son or heir and beloved/ therefore loveth again? john saith in the thread of his first Pistol. 
Faith is the ●ote and love springeth of faith.  See what love the father hath showed upon us/ that we should be called his sons. Because we are sons therefore love we. Now by faith are we sons as john saith in the first chapter of his Gospel. He gave them power to be the sons of God in that they believed on his name. And Paul saith/ in the thread Chapter of his Pistol to the Galathiens/ we are all the sons of God by the faith which is in jesus Christ. And john in the said chapter of his Pistol saith. Here by perceive we love/ that he gave his life for us. We could see no love ner 'cause to love again/ except that we believed that he died for us and that we were saved thorough his death. And in the chapter following saith john. Here in is love: not that we loved God: but that he loved us and sent his son to make a grement for our sins. See/ God sent not his son for any love that we had to him: but of the love/ that he had to us sent he his son/ that we might see love and love again. Paul like wise in the eight Chapter to the romans/ after that he hath declared the infinite love of God to us ward in that he spared not his own son but gave him for us/ crieth out saying: who shall separate us from the love of God? shall persecution/ shall a sword etc. Not/ sayeth he/ I am sure that no creature shall separate us from the love of God that is in Christ jesus our lord: as who should say/ we see so great love in God to us ward in Christ's death/ that though all misfortune should fast on us/ we can not but lo●e again. Now how know we that God loveth us? verily by faith 
Though Rochester have not the spirit to judge spiritual things yet ought reason to have kept him from so shameful dying. But God hath blinded him to bring there falsehood to light . So therefore/ though Rochester be a be'st faithless/ yet aught natural reason to have taught him/ that love springeth out of faith and knowledge and not faith and knowledge out of love. But let us see the text. Paul saith thus. In christ jesus/ neither circumcision is any thing worth/ ner incircuncision: but faith which worketh thorough love or which thorough love is strong or mighty in working & not which is wrought by love as the iuguler sayeth. Faith that loveth God's commandments justifieth a man. If thou believe Gods promises in Christ and love his commandments then art thou safe. If thou love the commaundmente than art thou sure that thy faith is unfeigned & that God's spirit is in the.  
How faith justifieth before God in the heart and how love springeth of faith and compelleth us to work/ and how the works justify before the world and testify what we are and certify us that our faith is unfeigned and that the right spirit of God is in us/ see in my book of the justifying of faith and there shalt thou see all thing abundantly. Also of the 
The controversy between james and Paul  controversy between Paul and james see there. Never the later/ when Rochester saith/ if faith only justified/ then both the devil's and also sinners that lie still in sin should be saved/ his argument is not worth a straw. For neither the devil's 
Why devils have none of Paul's faith ner sinners that repent not  nor yet sinners that continue in sin of purpose and delectation/ have any such faith as Paul speaketh of. For Paul's faith is to believe God's promises. Faith saith he Ro. x. Cometh by hearing and hearing cometh by the word of God. And how shall they hear without a preacher/ and how shall they preach except they be sent? As it is written (saith he) how beautiful are the feet that bring glad tidings of peace and bring glad tidings of good things. Now when scent God any messengers unto the devil's to preach them peace or any good thing: The devil hath no promise: he is therefore excluded from Paul's faith 

A man may believe that christ died and many other things and not believe in christ.  
What it is to believe in christ.   The devil believeth that christ died/ but not that he died for his sins. Neither doth any that consenteth in the heart to continued in sin/ believe that Christ died for him For to believe that christ died for us/ is to see our horrible damnation and how we were appointed unto eternal pains and to feal and to be sure that we are delivered therefrom thorough Christ in that we have power to hate our sins and to love God's commandments. All such repent & have their hearts loosed out of captivity and bondage of sin and are therefore justified thorough faith in christ. wicked sinners have no faith but imagintions and opinions about Christ as our school men have in their principles/ about which they brawl so fast one with another. It is another thing to believe that the king is rich and that he is rich unto me/ and that my part is therein: and that he will not spare a penny of his riches at my need/ when I believe that the king is rich I am not moved. But when I believe that he is rich for me and that he will never fail me at my need/ then love I and of love am ready to work unto the uttermost of my power▪ But let us return at the last unto our purpose again.  
WHat is the cause that lay men can not now rule/ as well as in times passed/ and as the turks yet do? 
Why lay men can not rule.  Verily because that Antychriste with the mist of his iugulinge hath beguiled our eyes and hath cast a superstitious fear upon the w●●lde of christian men/ and hath taught them to dread/ not God and his word/ but himself and his word: not God's law and ordinances/ princes and officers which God hath set to rule the world/ but his own law and ordinances/ traditions and ceremonies and disguised disciples/ which he hath set every where to deceive the world and to expel the light of God's word/ that his darkness may have room. For we see by daily experience of certain hundred years long/ that he which feareth neither God ner his word/ neither regardeth father/ mother/ master/ or christ himself/ which rebelleth against God's ordinances/ riseth against the kings and resisteth his officers/ 
Men fear the Pope's oil more them Gods commandment.  dare not once lay hands on one of the Pope's anointed: not though he slay his father before his face or do violence unto his brother or defile his sister/ wife or mother. Like honour give we unto his traditions and ceremonies. What devotion have we when we are blessed (as they call it) with the chalice/ or when the Bisshope lifteth up his holy hand over us? Who dare handle the chalice/ twiche the altar stone or put his hand in the fount or his finger unto the holy oil? What reverence give we unto holy water/ holy fire/ holy bred/ holy salted/ hallowed bells/ holy wayx/ holy bows/ holy candles and holy ashes? And last of all unto the holy candle commit we our souls at our last departing. Ye and of the very clout which the Bisshope or his chapplen that standeth by/ knitteth about childerns necks at confirmation/ what lay person durst be so bold as to unlouse the knot? Thou wilt say do not such things bring the holy ghost and put away sin and dryve away spirits I say that a steadfast faith or belief in Christ and in the promises that God hath sworn to give us for his sake/ bringeth the holy ghost as all the scrptures make mention/ and as Paul saith (Acts. xix.) have ye received the holy ghost thorough faith or belevinge? faith is the rock where on Christ buildeth his congregation/ against which saith Christ Mathei. xuj. hell gates shall not prevail. 
Faith dryveth the devil's a way.  As soon as thou belevest in christ/ the holy ghost cometh/ sin falleth a way & devil's i'll: when we cast holy water at the devil or 
Why do not the bishops make him i'll from shooting of guns  ring the bells/ he fleeth/ as men do from young children/ & moketh with us/ to bring us from the true faith that is in God's word unto a superstitious & a false belief of our own imagination. If thou hadst faith and threwest an unhallowed stone at his head/ he would earnestly i'll and without mocking/ ye though thou threwest no thing at all/ he would not yet abide.  

Ceremonies did not the miracle but faith.  Though that at the beginning miracles were showed thorough such ceremonies to move the infidels to believe the word of God. As thou readest how the Apostles anointed the sick with oil and healed them/ and Paul sent his perteler or gyrkyn to the sick and healed them also. Yet was it not the ceremony that did the miracle/ but faith of the preacher and the troth of God which had promised to confirm and stablish his Gospel with such miracles. Therefore as soon as the gift of miracles ceased/ aught the ceremony to have ceased also: or else if they will needs have a ceremony to signify some promise or benefit of God (which I praise not but would have God's word preached every sunday/ for which intent sundays and holy days were ordained) then let them tell the people what it meaneth: 
Let them tell what the ceremony meaneth  and not set up a bald and a naked ceremony without signification/ to make the people believe therein and to quench the faith that aught to be given unto the word of God.  
What helpeth it also that the priest when he goeth to mass disgiseth himself with a great part of the passion of Christ and playeth out the rest under silence with signs and proffers/ with nodding/ beckinge and mowing/ as it were jacke a napes/ when neither he himself neither any man else woteth what he meaneth? 
The priest disgyseth him self with the passion of christ  not at all verily/ but hurteth and that exceadinghly. For as much as it not only destroyeth the 
Domme ceremonies quench faith and love and make the infidels to mock us.  faith and quencheth the love that shield be given unto the co●maundemente/●nd maketh the people thankful/ in 〈◊〉 it bringeth them i●●o such supersticio●●●hat t●e● think 〈◊〉 they have done 〈…〉 enough for God/ ye and 〈…〉 measure/ if they be present 〈…〉 day at such mumming: But also maketh the infidels to mock us and abhor us/ in that they see nothing but such apes play among us/ where of no man can give a reason.  

The prophecy of Christ is fulfiled  All this cometh to pass to fulfil the prophecy which Christ prophesied. Mark. xiii And Luke. xxj. that there shall come in his name which shall say that they themselves are Christ. That do verily the Pope and our holy orders of religion. For they under the name of Christ preach themselves their own word and their own traditions/ and teach the people to believe in them. The pope giveth pardons of his full power/ of the treasure of the church and of the merits of saints. The freres like wise make their benefactors (which only they call their brethren and sisters) partakers of their masses/ fasting/ watchings/ prayenges and wolwarde goings/ 
The testament of the observauntes.  Ye and when a novice of the observauntes is professed the father aseth him/ will ye keep these rules of holy saint Frances? and he saith ye: will ye so in dead saith he? the other answareth: ye forsooth father. Then faith the father/ and I promise' you again everlasting life. O blasphemy. If eternal life be due unto the piled traditions of lousy freres/ where is the testament become that God made unto us in Christ's blood? Christ saith Math. xxiv. And Mark. xiii. that there shall come pseudo christi. 
false anointed  Which though I/ for a consideration have translated false Christ's keeping the greek word: yet signifieth it in the english false anointed and aught so to be translated There shall come (saith Christ) false anointed and false prophet's and shall do miracles and wonders/ so greatly that/ if it were possible/ the very elect or chosen should be brought out of the way. Compare the Pope's doctrine unto the word of God and thou shalt find that there hath been and yet is a great going out of the way/ and that evil men and deceavers (as Paul prophesied two Timothei. iij.) have prevailed and waxed worse and worse/ begylinge other as they are bygyld themselves. Thou tremblest and quakest saying: shall God let us go so sore out of the right way? 
Christis prophecy: be it never so tereble must be yet fulfilled  I answer it is Christ that warneth us/ which as he knew all that should follow/ so prophesied he before and is a true prophet/ and his prophesy must neadis be fulfilled.  
GOd anointed his son Jesus' with the holy ghost/ and therefore called him christ/ which is as much to say as anointed. Outwardly he disgysed him not but made him like oder men & sent him in to the world to bless us and to offer him self for us a 
Christ was nother shaven nor shorn nor anointed with oil  sacrifice of a sweet saver/ to kill the stench of our sins/ that God henceforth should smell them no more/ ner think on them any more: and to make full and sufficient satisfaction or amendss for all them that repent/ belevinge the truth of God & submitting themselves unto his ordinances both for they sin that they do/ have done and shall do. For sin we thorough fragility never so often/ yet as soon as we repent and come in to the right way again and unto the testament which God hath made in Christ's blood/ our sins vanish away as smoke in the wind & as darkness at the coming of light or as thou cast a little blood or milk in to the main see. 
He that doth ought to make satisfaction or to get heaven hath lost his part of christis blood  In so much that who soever goeth about to make satisfaction for his sins to God ward/ saying in his heart/ this much have I sinned this much will I do again/ or this wise will I live to make amendss with all or this will I do to get heaven with all the same is an infidel/ faithless and damned in his deed doing/ and hath lost his part in Christ's blood: because he is disobedient unto Gods testament/ and setteth up another of his own imagination/ unto which he will compel God to obey. If we love God we have a commandment to love our neighbour also/ as saith john in his Pistol. And if we have offended him to make him amendss/ 
To our neighbour make we amendss?  or if we have not where with/ to axe him forgiveness/ and to do and sofre all things for his sake/ to win him to God and to nourish peace and unity: but to Godward Christ is an everlasting satisfaction and ever sufficient.  
Christ when he had fulfiled his course/ 
The Apostles were nother shaven nor shorn nor onoynted with oil.  anointed his Apostles and disciples with the same spirit and sent them forth without all manner disguising like other men also/ to preach the attonment and peace which Christ had made between God and man. The Apostles likewise disgysed no man/ but chose men anointed with the same spirit: one to preach the word of God/ whom we call after the greek tongue a 
Bisshope: an oversear  bishop or a priest/ that is/ in english/ an overseer and an elder. How he was anointed thou readest j Timothe. iij. 
The true anointing of a priest  A Bisshope or an oversear must be faultless/ the husband of one wife (Many jews and also gentiles that were converted unto to the faith had at that time diverse wives/ yet were not compelled to put any of them away which Paul because of ensample would not have preachers for as much as in Christ we return again unto the first ordinance of God/ that one man and one woman should go together) he must be sobyr/ of honest behavoure honestly appareled/ herberous (that is/ ready to lodge strangers/ apt to teach/ no dronkerde/ no 
This oil is not among our bishops.  fighter/ not given to filthy lucre: but gentle/ abhorring fighting/ abhorring covetousness and one that ruleth his own household honestly/ having children under obedience with all honest. For if a man can not rule his own house/ how can he care for the congregation of God? he may not be young in the faith or as a man would say an novice/ lest he swell and fall in to the judgement of the evil speaker/ that is/ he may not be unlearned in the secrets of the faith. For such are at once stubborn and hedstronge and set not a little by themselves. But alas/ we have above twenty thousand that know no more scripture then is written in their por●oues and among them is he exceeding well learned that can turn to his service. He must be well reaported of them that are without/ lest he fall in to rebuke and in to the snare of the evil speaker/ that is/ lest the infideles which yet believe not should be hurt by him and dreven from the faith/ if a man that were defamed were made head and overser of the congregation.  
He must have a wife for two causes. one/ that it may thereby be known who is meet for the room. 
priests ought to have wives and why  He is unapt for so chargeable an office which had never household to rule. another cause is/ that chastity is an exceeding selden gift/ and unchastyte exceeding perilous for that degree. In as much as the people look as well unto the living as unto the preaching/ and are hurt at once if the lyvinge disagree/ and fall from the faith and believe not the word.  
This oversear because he was taken from his own business and labour/ to preach God's word unto the parish/ hath right by the authority of his office/ to calenge an honest living of the parish/ as thou mayst see in the Evangelistes and also in Paul 
What the priests duty is to do: and what to have  For who will have a servant and will not give him meat/ drink and raiment and all things necessary? How 
Men are not bound to pay the priest in tithes: by god's law.  they would pay him/ whether in money or assign him so much rent or in tithes/ as the guise is now in many contrayes/ was at their liberty.  
Like wise in every congregation chose they another after the same ensample & even so anointed/ as it is to see in the said chapter of Paul & Act. vj. 
deacon what it signifieth and what is his office.  Whom after the greek word we call deacon/ that is to say in english/ a servaunte or a minister whose office was to help & assist the priest & to gather up his du●ie & to gather for the poor of the parish/ which were destitute of friends & could not work/ comen bedgers to run from door to door/ were not then sofered. 
Not bedgers  On the saints days namely such as had sofered death. 
How holy days and offerings came up.  For the word sake came men together in to the church/ and the priest preached unto them and exhorted them to cleave fast unto the word and to be strong in the faith and to fight against the powers of the world/ with soferinge for their faiths sake after the ensample of the saints 
Saints were not yet gods. . And taught them not to believe in the saints and to trust in their merits and to make Gods of them: but took the saints for an example only and prayed God to give them like faith and trust in his word and like strength and power to suffer therefore and to give them so sure hope of the life to come/ as thou mayst see in the collects of saint Laurence and of saint Steven in our lady matins. And in such days/ as we now offer/ so gave they every man his portion according to his ability and as God put in his heart/ to the maintenance of the priest deakon and other common ministers and of the poor and to find learned men to teach/ and so forth. And all was put in the hands of the deacon/ as thou mayst see in the life of saint Laurence and in the histories 
Why lands were given unto the spiritual officers before we fell from the faith.  And for such purposes gave men lands afterward to ease the pareshes and made hospitals & also places to teach their children and to bring them up and to nurture them in God's word/ which lands our monks now devour.  

Antichrist.  
antichrist of another manner hath sent forth his disciples those false anointed of which Christ warneth us before that they should come and show miracles 
False anointed  and wonders/ even to bring the very elect out of the way/ if it were possible. 
Shavinge 〈◊〉 borrowed of the heathen. and oylinge of the jews.  He anointeth them after the manner of the jews and shaveth them and shoreth them after the manner of the heathen priests which served the idols. He sendeth them forth not with false oil only/ but with false 
False names  names also. For compare their names unto their deeds and thou shalt find them false. He sendeth them forth as Paul prophesied of them two Thessalonien. ij. with dying signs and wonders. 
dying signs.  What sign is the anointing? that they be full of the holy ghost. Compare them to the signs of the holy ghost which Paul reckoneth/ & thou shalt find it a false sign. A Bisshope must be faultless/ the husband of one wife. 
No wife but an whore  Nay saith the Pope/ the husband of no wife/ but the holder of as many whores as he listeth. God commandeth all degrees/ if they burn and can not live chaste/ to marry. The Pope saith if thou burn take a 
Take a dispensations.  dispensation for a concubine and put her away/ when thou art old/ or else as our lawears say/ sinon caste tamen 
Knaveate  caute/ that is/ if ye live not chaste/ se ye carry clean and play the knave secretly. Herberous/ ye to whores & bawds/ for a poor man shall as soon break his neck as his fast with them/ but of the scraps and with the dogs/ when dinner is done. Apt to teach and as Peter saith i Pe. ij. ready all ways to give an answer to every man that asketh you a reason of the hope that ye have and that with meekness. Which thing is signified by the boats which doctors of divinity are created in/ 
Botes  because they should be ready all ways to go thorough thick & thin/ to preach God's word/ and by the bishops two horned mitre/ which betokeneth the absolute & perfect knowledge that they ought to have in the new testament and the old. 
Mitres.  Be not these false signs? For they beat only and teach not. You saith the Pope if they will not be ruled 
Cite them  cite them to appear and 
Pose them  pose them sharply/ what the hold of the Pope's power/ of his pardons/ of his bulls/ of purgatory/ of the ceremonies/ of confession & such like creatures of our most holy fathers. If they miss in any point/ 
Make them heretics  make heretics of them and burn them. If they be of mine anointed and bear my mark digress them/ I would say disgraduate them & (after the example of noble Antiochus ij. Mach. seven.) pare the crowns & the fingers of them and torment them craftily & for very pain make them deny the truth. 
Burn them  But now say our bishops/ because the truth is come to far abroad and the lay people begin to smell our wiles/ it is best to oppress them with craft secretly and tame them in prison: Ye let us find the means to have them in the kings prison and to make treason of such doctrine: Ye we must steer up some war one where or another to bring the people in to another imagination. If they be gentle men abjure them secretly.  
Curse them four times in they year. 
Curse them▪ Fear them  Make them afraid of every thing and namely to twitch mine anointed/ and make them to fear the sentence of the church/ suspensions/ excommunications and curses. Be the right or wrong/ bear them in hand that they are to be feared yet. Preach me and mine authority/ and how terrible a thing my curse is/ and how black it maketh their souls. On the holidays which were ordained to preach God's word/ set up long ceremonies/ long matenses/ long masses and long even songs/ and all in 
All in latin●  latin that they understand not/ and 
roll them  roll them in darkness/ that ye may lead them who there ye will. And jest such things should be to tedious/ 
Sing  sing some/ say some pipe some/ ring the bells and 
King  lull them & rock them a sleep. 
Lolle them  And yet Paul (j corinth. xiv. forbiddeth to speak in the church or congregation save in the tongue that all understand. 
Rock them a stepe.  For the lay man thereby is not edified or taught. How shall the lay man say amen (saith Paul) to thy blessing or thanks gevinge/ when he woteth not what thou sayst? He wotteth not weather thou bless or curse  

Pray in latin.  What then saith the Pope/ what care I for Paul I command by the virtue of obedience to read the Gospel in latin. 
Say them a Gospel.  Let them not pray but in latin no/ not there pater noster. If any be sick/ go also and say them a Gospel and all in latin: ye to the very corn and fruits of the field in the procession week/ preach the Gospel in latin. Make the people believe/ that it shall grow the better. It is verily as good to preach it to swine as to men/ if thou preach it in a tongue they understand not. How shall I prepare myself to God's commandments? How shall I be thankful to Christ for his kindness? How shall I believe the truth and promises which God hath sworn/ while thou tellest them unto me in a tongue which I understand not? What then saith my lord of Caunterbury to a priest that would have had the new testament go forth in english. 
What quoth my lord of caunterbury  What (saith he) wouldest thou that the lay people should weet what we do?  
Not fighter/ which I suppose is signified by the cross that is borne before the high prelate's and borne before them in procession. 
cross.  Is that also not a false sign? What realm can be in 
Turmoylars  peace for such turmoylars? What so little a parish is it/ but they will pick one quarrel or another with them other/ for some syrples/ cresome or mortuary/ other for one trifle or other/ and city them to the arches? Traitors they are to all creatures and have a secret conspiration between themselves. One craft they have/ to make many kingdoms and small/ and to nourish old titles or quarrels that they may ever move them to war at their pleasure. 
The craft of the prelate's.  And if much lands by any chance/ fall to one man/ ever to cast ● bone in the way/ that he shall never be able to obtain it/ as we now see in the Emperor. Why? For as long as the kings be small/ if God would open the eyes of any to set a reformation in his realm/ them should the Pope 
Interdite.  interdict his land/ and send in other princes to conquer it.  
Not given to filthy lucre/ but abhorring covetousness. And as Peter saith i Petri. v. Taking the oversight of them/ not as though ye were compelled there unto: but willingly. Not for desire of filthy lucre but of a good mind: not as though ye were lords over the parishes (over the parishes quoth he) O Peter Peter thou wast to long a fisher/ thou wast never brought up at the arches/ neither wast master of the Rolls/ ner yet chancellor of England. 
Peter went never to school at the arches.  They are not content to reign over king and Emperor & the hole earth: but calenge authority also in heaven & in hell. It is not enough for them to reign over all that are quick/ but have created them a purgatory/ to reign also over the deed and to have one kingdom more then God himself hath. 
The Pope hath one kingdom more then god himself  But that ye be an ensample to the flock (saith peter) And when the chief shepherd shall appear ye shall receive an incorruptible crown of glory This abhorring of covetousness is signified as I suppose by shaving and 
Sheringe what it signifieth  sheringe of the hear/ that they have no superfluite. But is not this also a false sign? ye verily it is to them a remembrance to shear and shave/ to heap benefice upon benfice/ promotion upon promotion/ dignity upon dignity/ bishopric upon bishopric/ with pluralities/ unions and tot-quots.  

Tot quo●  first by the authority of the Gospel/ they that preach the word of God in every parish and other necessary ministers/ have right to calenge an honest living like unto one of the brethren/ and there with aught to be content 
bishops that preach not.  bishops and priests that preach not or that preach ought save God's word/ are none of Christ's nor of his anointing: but servants of the be'st whose mark they bear/ whose word they preach whose law they maintain clean against gods law/ and with their false sophistry give him greater power than God ever gave to his son Christ.  
But they as unsatiable beasts not unmindful why they were shaven and shorn/ because they will stand at no man's grace or be in any man's danger/ have gotten in to their own hands/ first the 
Tithes  tithe or tenth of all the realm. Then I suppose with in a little or all together the third foot of all the 
Temporal lands  temporal lands.  
Mark well how many personages or vicariages are there in the Realm which at the jest have a plough land a piece. Then note the lands of bishops/ Abbots/ priors/ nuns/ knights of saint john's/ Cathedral churches/ colleges/ Chauntryes and Frechapels. 
Frechapell  For though the house fall in decay and the ordinance of the founder belost/ yet will not they lose the lands. What cometh once in/ may never more out. They make a frechapell of it/ so that he which enjoyeth it shall do naught therefore. Besides all this/ how many chaplains do gentlemen find at their own cost in their houses. How many sing for souls by testaments. Then the proving of 
Testaments  testaments/ the presinge of goods the Bisshope of Caunterburyes prerogative. Is that not much thorough the Realm in a year? Four 
Offering days Prevey tithes.  offering days and prevey tithes. There is no servant/ but that he shall pay some what of his wages. None shall receive the body of Christ at Ester/ be he never so poor a bedger or never so young a lad or maid/ but they must pay some what for it. Then 
Mortuaries  mortuaries for forgotten tithes (as they say) And yet what parson or vicar is there that will forget to have a pygyn house to peck up somewhat both at sowing time and at hervest when corn is ripe. They will forget no thing. No man shall die in their dett/ or if any man do/ he shall pay it when he is deed. They will lose no thing. Why? It is Gods/ it is not there's. It is sent Cudbertes rents/ sent Albans lands/ sent Edmond'S right/ sent Peter's patrimony say they/ and none of ours. 
If ye die from home.  Item if a man die in another man's parish/ besides that he must pay at home a mortuary for forgotten tithes/ he must there 
Thou must pay ye● thou pass.  pay also the best that he there hath. Weather it be an horse of twenty pound or how good so ever he be/ either a chain of gold of an hundret mark or fyve hundret pound/ if it so chance. It is much verily for so little pain taking in confession and in ministering the sacraments. Then 
Pery pillage  beedrolles. Item chrisom/ churchings/ banes/ weddings/ offering at weddings/ offering at buryings/ offering to images/ offering of wax & lights which come to their vantage/ besides the superstitious waist of wax in torches and tapers thorough out the land. Then brotherhedes and perdoners. What get they also by confessions? 
Confession  Ye and many enjoin penance to give a certain for to have so many masses said/ and desire to provide a chappellayne themselves. Soul masses diriges/ monethmyndes/ years minds/ all soul day and trentals. The mother church and the high altar must have some what in e●ery testament. Offerings at priests first masses. 
first mass. professings Conjurations  Iten no man is professed/ of what so ever religion it be/ but he must bring some what. The hallowing or rather conjuring of churches/ chapels/ altars/ superaltares/ chalice vestiments and bells. Then book/ bell/ candlestick/ organs/ chalice/ vestiments copes/ altar clotheses/ syrpleses: towels basins/ evars/ sheep/ courser and all manner ornaments must be found them freely/ they will not give a mite there unto. 
Person Vicar Parish priest Freres  Last of all what swarms of bedginge freres are there The person sheareth the vicar shaveth/ the perish priest polleth/ the frere scrapeth and the perdoner pareth we lack but a bocher to pole of the skin.  
What get they in their 
Spiritual law  spiritual law (as they call it) in a year/ at the arches and in every dioses? what get the Commissaries and officials with their sumner's and apparetars by bawdry in a year? 
A prepre cōmod●●e of confession.  Shall ye not find curates enough which to flatter the commessaries and officials with all that they may go quite themselves shall open unto them the confessions of the richest of their pareshes. Whom they cite prively and say to their charges secretly. If they desire to know their accusers/ nay say they/ the matter is known well enough and to more than ye are ware of. 
Say your hand one the book  Come say your hand on the book/ if ye forswear yourself/ we shall bring proves/ we will handle you/ we will make an ensample of you. O ho terreble are they? Come and swear (say they) that ye willbe obedient unto our injunctions And by that craft wring they their purses and make them drop as long as there is a penny in them. In three or four years shall they in those offices get enough to pay for a bishops bulls. What other thing are these in a realm save horsleches and even very maggots cancres and caterpillars/ which devour no more but all that is green and those wolves which Paul prophesied should come and should not spare the flock Acts. xx. chapter. And which Christ said should come in lambs skins and bade us beware of them and judge them by their works.  

No man may avenge save the king and he is bound by his office.  THough as I before have sufficiently proved/ a christian man must suffer all thing/ be it never so great unright/ as long as it is not against God's commandment/ neither is it lawful for him to cast any burden of his back by his own authority till God pull it of which laid it on for our deservinges/ yet aught the kings every where to defend their realms from such oppression/ if they were christian/ which is selden seen and is an hard thing verily/ though not impossible. For alas they be 
kings are in captivity.  captyves or ever they be kings/ ye all most year they be borne. No man may be sofered about them but flatterers and such as are first sworn true unto our most holy fathers the bishops that is to say false to God and man.  
If any of the nobles of the realm be true to the king and so bold that he dare council him that which should be to his honour and for the wealth of the realm. They will wait a season for him (as men say) They will provide a ghostly father for him. God bring their wekednes to light There is no mischief where of they are not the rote/ ner blood shed/ but thorough their cause other by there counsel or in that they preach not true obedience and teach not the people to fear God. If any faithful servant be in all the court/ he shall have twenty spies waiting upon him/ he shallbe cast out of the court/ or (as the saying is) conveyed to Callyce/ and made a captain/ or an ambassador/ he shallbe kept far enough from the kings presence. 
The duty of kings.   
The kings aught isaiah to remember that they are in God's stead and ordained of God not for themselves/ but for the wealth of their subjects. Let them remember that their subjects are their brethren/ their flesh and blood/ membres of their own body and even their own selves in Christ. Therefore aught they to pity them and to rid them from such wily tyranny which increaseth more & more daily. And though that the kings by the falsehood of the bishops and abbots be sworn to defend such liberties: yet aught they not to keep their 
Unlawful oaths aught to be broken and may with out dispensation  oaths/ but to break them. For as much as they are unright and clean against Gods ordinance/ & even but cruel oppression/ contrary unto brotherly love and charity. 
Unlawful oaths aught to be broken and may with out dispensation  Moare over the spiritual officer aught to punish no sin/ but and if any sin break out the king is ordained to punish it and they not: but to preach and exhort them to fear God and that they sin not.  
And let the kings put down some of their tyranny/ and turn some unto a comenwelth. If the tenth part of such tyranny were given the king yearly and laid up in the shire towns against the realm had need/ what would it grow to in certain years? Moare over one king/ one law/ is God's ordinance in every realm. 
The king only ought to punish sin I mean that is broken forth the heart must remain to God.  Therefore aught not the king/ to suffer them to have a several law by themselves and to draw his subeictes thither. Hit is not meet/ will they say that a 
The spirit pertaineth unto the shaven only.  spiritual man should be judged of a worldly or a temporal man. 
The spirit pertaineth unto the shaven only.  O abomination: see how they divide and separate themselves? If the lay man be of the world/ so is he not of God. If he believe in Christ/ then is he a member of Christ/ Christ's brother/ Christ's flesh/ Christ's blood/ Christ's spouse/ coheyre with Christ and hath his spirit in earnest and is also spiritual. If they would rob us of the spirit of God/ why should they fear to rob us of worldly goods? Be cause thou art put in office to preach God's word/ art thou therefore no more one of thy brethren? is the Mayor of London no more one of the Cite/ because he is the chief officer? Is the king no more of the realm because he is heed there of. 
The kings law is God's law.  The king is in the room of God/ and his law is God's law and no thing but the law of nature and natural equity which God graved in the hearts of men. Yet Antichrist is to good to be judged by the law of God he must have a new of his own making It were meet verily that they went to no law at all. Not more needed they/ if the would study to preach God's word truly and be content with sufficient and to be like one of their brethren.  
If any question arose about the faith or of the scripture/ that let them judge by the manifest and open scriptures/ not excluding the lay men. 
How men ought to judge questions of the scripture  For there are many found among the lay men which are as wise as the officers. Or else when the officer dieth/ how could we put another in the room? Will't thou so teach. xx.xxx.xl. or thirty years/ that no man shall have knowledge or judgement in God's word save thou only? 
We come oft to school. But are never taught.  Is it not a shame that we christian come so often to church in vain/ when he of four score years old knoweth no more than he that was borne yesterday.  

kings ought to see what they do and not to believe the bishops namely seeing their lyvinge is so sore suspect  Moare over when the spiritual officers have excommunicate any man or have condemned any opinion for heresy: Let not the king nor temporal officers punish and slay by and by at their commandment. But let them look on God's word/ and compare their judgement unto the scripture and see whether it be right or no/ and not believe them at the first chop/ what so ever they say namely in things that pertain unto their own authorities and power. For no man is a right judge in his own cause. 
It pertaineth unto all men to know the scriptures  Why doth christ command the scripture to be preached unto all creatures/ but that it pertaineth unto all men to know them? Christ referreth himself unto the scriptures john v. And in the xj Chapter of Matthew/ unto the question of john Baptistes disciples he answered. The blind see/ the lepers are cleansed/ the deed arise again etc. meaning that if I do the works which are prophesied that Christ should do when he cometh/ why doubt ye whether I be he or no as who should say/ axe the scripture whether I be Christ or no and not myself. How happeneth it then that our prelate's will not come to the light also that we may see whether their works be wrought in God or no? Why fear they to let the lay men see what they do? Why make they all their examinations in darkness? 
☜  Why examine they not their causes of heresy openly/ as the lay men do their felons and mortherars? Wherefore did Christ and his Apostles also warn us so diligently of Antychriste and of false Prophets that should come? Because that we should slumber or sleep careless ● or rather that we should look in the light of the scripture with all diligens to spy them when they came/ and not to suffer ourselves to be disceaved and led out of the way? john biddeth judge the spirits. Whereby shall we judge them but by the scripture? How shalt thou know/ whether the Prophet be true or false or whether he speak gods word or of his own heed if thou wilt not see the scriptures? Why said David in the second psalm be learned ye that judge the earth jest the lord be angry with you and ye pereshe from the right way? 
Be learned ye that judge the earth:   
A terrible warning verily: ye and look on the stories well and thou shalt find very few kings since the beginning of the world that have not pereshed from the right way/ and that because they would not be learned.  
The Emperor and kings are no thing now a days but even hangmen unto the Pope and Bisshopes/ to kill whosoever they condemn/ with out any more a do/ as Pilate was unto the scribes and Pharisees and the high Bisshopes/ to hang Christ. 
The kings are become Antichristes hangmen.  For as those prelate's answered Pilot (when he axed what he had done) if he were not an evil doer we would not have brought him unto the. As who should say/ we are to holy to do any thing amiss/ thou mayst believe us well enough: ye and his blood on our heeds/ said they/ kill him hardly/ we will bear the charge/ our souls for thine: we have also a law by which he aught to die/ for he calleth himself God'S son. Even so say our prelate's/ he aught to die by our laws/ he speaketh against the church. And your grace is sworn to defend the liberties and ordinances of the church and to maintain our most holy father's authority 〈◊〉 souls for yours/ ye shall do a meritorious dead therein. Nevertheless as Pilate escaped not the judgement of God/ even so is it to be feared jest our temporal powers shall not. Wherefore 
Be learned ye that judge the 〈◊〉.  be learned ye the judge the earth jest the lord be angry with you and ye perish from the right way.  
Who slew the prophets? Who slew Christ? Who slew his Apostles? 
Who slew the propheter  Who the martyrs and all the righteous that ever were slain? The kings and the temporal sword at the request of the false prophets. They deserved such murder to do and to have their part with the hypocrites because they would not be learned and see the troth themselves. 
Why were the prophets slain.  Wherefore sofered the prophets? because they rebuked the hypocrites which beguiled the world and namely princes and rulers and taught them to put their trust in things of vanity and not in God's word 
What deeds of mercy teach the hypocrites . And taught them to do such deeds of mercy as were profitable unto no man but unto the false prophets themselves only/ making merchandise of God's word. 
Why slew they christ.  wherefore slew they Christ? even for rebuking the hypocrites: because he said/ woe be to you scribes and Pharisees hypocrites/ for ye shut up the kingdom of heaven before men Math. twenty-three. that is/ as it is written Luke. xj. ye have taken away the 
The keys.  key of knowledge. The law of God which is the key where with men bind/ and the promises which are the keys where with men louse have our hypocrites also taken away. They will suffer no man to know God's word but burn it and make heresy of it: ye and because the people begin to smell their falsehood they make it 
Christ y● a traitor and a breaker of the kings peace.  treason to the king and breaking of the kings peace to have so much as their pater noster in english. And in stead of God's law/ they bind with their own law. 
How the hypocrites bid and louse.  And in stead of God's promises the louse and justify with pardons & ceremonies which they themselves have imagined for their own profit. 
☞  They preach it were better for the to eat flesh on good Friday them to hate thy neighbour: but let any man eat flesh but on a setterday or break any other tradition of theirs/ and he shallbe bound & not loosed/ till he have paid the utter most ferthinge/ other with shame most vile or death most cruel/ but hate thy neighbour as much as thou wilt & thou shalt have no rebuke of them/ ye rob him/ murder him/ & then come to them & welcome. They have a sanctuary for thee/ to save thee/ ye and a ne●verse/ if thou canst but read a little latēli though it be never so sorrily/ so that thou be ready to receive the beasts mark. They care for no vnderstondinge/ it is enough/ if thou canst roll up a pair of matenses or an evensong & mummell a few ceremonies. And because they be rebuked / this they rage. 
Be learned ye that judge the earth.  Be learned therefore ye that judge the world jest God be angry with you & ye perish from the right way.  
Woe be to you scribes & Pharisees hypocrites/ saith Christ/ Math. twenty-three. for ye 
For rebuking this was christ slain And for the same cause are we persecuted.  devour widows houses under a colour of long prayer. Our hypocrites rob not the widows only: but knight/ squire/ lord duke king & Emperor and even the whole world under the same colour: teaching the people to trust in their prayers and not in Christ for whose sake God hath forgiven all the sin of the whole world/ unto as many as repent & believe. 
They be not a lit●e afraid of purgatory that make pe●petuities  They fear them with purgatory and promise to pray perpetually/ jest the lands should ever return home again unto the right heirs. What hast thou bought with robbing thy heirs or with giving the hypocrites that which thou robest of other men? Perpetual prayer? Ye perpetual pain. For they appoint the no time of deliverance/ their prayars are so mighty. The Pope for money can empty purgatory when he will It is verily purgatory. 
Why it is called purgatory.  For it purgeth and maketh clean riddaunce: ye it is hell. For it devoureth all things. His fatherhood sendeth them to heaven with 
Scala celi  scala celi: that is/ with a ladder/ to scale the walls. 
The door is stopped: up ye must climb and scale the walls  For by the door christ/ will they not let them come in. That do●re have they stopped up/ and that by cause ye should buy laders of them. 
Some are prayed for and prayed to also.  For some they pray daily which gave them perpetuites and yet make saints of them receavinge offerings in their names and teaching other to pray to them. 
The craft that helpeth other helpeth not his own master  None of them also which taketh upon them to save other with their prayers trusteth to be saved thereby themselves/ but hire other to pray for them.  
Moses taketh record of God that he took not of any of the people so much as an ass/ neither vexed any of them. 
Prayar was not sold in the old time  Numeri. xuj Samuel in the first book of kings the twelve chapter/ axed all Israel whether he had taken any man's ●xe or ass or had vexed any man or had taken any gift or reward of any man. And all the people testified nay/ yet these two both taught the people and also prayed for them as much as our prelate's do. Peter. j Petri. u exhorts the elders to take the oversight of Christ's flock not for filthy lucre: but of a goodwill even for l●ve. Paul Act. xx. taketh the priests or elders to record/ that he had taught repentance and faith and all the council of God. And yet had desired no man's gold/ silver/ or vesture: but feed himself with the labour of his hands. And yet these two taught and prayed for the people as much as our prelate's do/ with whom it goeth after the common saying/ no penny no Pater noster. Which prelate's yet as the teach not but bea●● only so wot they not what prayer meaneth.  
Moareover the law of love which Christ left among us/ is to give and not to receive. What prayer is it then that thus robbeth all the world contrary to that great commandment which is the end of all commandments and in which all other are contained. 
Their prayer breaketh the great commandment of God. It is time that it were tied up therefore.  If men should continue to buy prayer four or five hundred years more/ as they have done/ there would not be a foot of ground in Christendom neither any worldly thing which they that willbe called spiritual only should not possess. And thus all should be called spiritual.  
Woe be to you lawyers/ for ye lad men with burdens which they are not able to bear/ and ye yourselves ●owch not the packs with one of your fingers saith Christ Luke. xj. Our 
The burdens of our spiritual lawyers  lawyers verily have laden us a thousand times more. What spiritual kindred have they made in baptim/ to let matrimony/ besides that they have added certain degrees unto the law natural for the same purpose. What an unbearable burden of chastity do they violently thrust on other men's backs/ and how easily bear they it themselves? How sore a burden? How cruel an hangman? How grievous a turment? ye and how painful an hell is this ear confession unto men's consciences? 
Confession turmente●h the conscience: robbeth the pur● of money and the soul of faith  For the people are brought in belief/ that without that they can not be saved. In so much that some fast certain days in the year & pray certain superstitious prayers all their lives long/ that they may not die without confession. In peril of death/ if the priest be not by/ the shippemen shrive themselves unto the mast. If any be present/ they run then every man in to his care but to Gods promise i'll they not: for they know them not. If any man have a deethes wound/ he crieth immediately for a priest. If a man die without shrift many take it for a sign of damnation. Many be reason of that false belief die in desperation. Many for shame keep back of their confession xx.xxx. years and think all the while that they be damned. I knew a poor woman with child which longed/ and being overcomen of her passion/ eat flesh on a Friday/ which thing she durst not confess in the space of xviij. years/ and thought all that while that she had been damned/ and yet sinned she not at all. Is not this a sore burden that so weigheth down the soul unto he bottom of hell? what should I say? A great book were not sufficient to rehearse the snares which they have laid to rob men both of their goods and also of the trust which they should have in God's word.  
The scribes and Pharisees do all their works to be seen of men. They set abroad their philateries and make long borders on their garments and love to sit uppermost a● feasts and to have the chief seats in the synagogues/ that is in the congregations or counsels/ and to be called raby/ that is to say masters saith Christ Math. twenty-three. Behold the deeds of our spiritualte/ and how many thousand fastions are among them to be known by? Which as none is like another so loveth none another. For every one of them supposeth that all other poll to fast and make to many captives: yet to resist christ/ be they all agreed jest they should be all compelled to deliver up there prisoners to him 
Bages or babbles to be known by.  Behold the monsters how they are disguised/ with mitres/ croses and hats/ with crosses/ pillars/ & poleaxes/ & with three crowns. What names 
Glorious names  have they? my lord prior/ my lord abbot/ my lord Bisshope/ my lord Archbisshope/ Cardinal & legate: if it please your fatherhood/ if it please your lordschip/ if it please your grace/ if it like your holiness and innumerable such like 
How are they esteemed  Behold how they are esteemed/ and how hie they be crept up above all/ not in to worldly seats only: but in to the seat of God the hearts of men/ where they sit above God him self. For both they & what so ever they make of their own heeds is more feared and dread/ them God & his commandments. In them and their deservinges put we more trust them in Christ and his merits. To their promises give we more faith/ then to the promises which God hath sworn in Christ's blood.  
The hypocrites say unto the kings and lords/ these heretics would have us down first/ and than you/ to make all common. 
Kings are down: they can not go lower  Nay ye hypocrites and right heretics approved by open scripture/ the kings and lords are down already/ and that so low that they can not go lower. You tread them under your feet and lead them captive and have made them your bond servants to wait on your filthy lusts and to avenge your malice on every man contrary unto the right of God's word. You have not only rob them of there land/ authority/ honour and due obedience which ye own unto them/ but also of there wits/ so that they are not with out understanding in God's word only but even in worldly matters that pertain unto their offices/ they are more then children. You bear them in hand what ye will/ and have brought them even in case like unto them which when they dance naked in nets/ believe they are invisible. We would have them up again & restored unto the room and authority which God hath given them/ & where of ye have rob them. And your inward falsehood we do but utter only with the light of God's word/ that your hypocrisy might be seen. Be learned therefore ye that judge the world jest God be angry with you & ye parish from the right way.  
Woe be to you scribes and Pharisees hypocrites. For ye make clean the utter side of the cup and of the platter/ but within they are full of brybry and excess saith Christ. Math. twenty-three. 
Our hypocrites live by theft.  Is that which our hypocrites eat and drink and all their riotous excess any other thing save robbery and that which they have falsely gotten with their lying doctrine? Be learned therefore ye that judge the world and compel them to make restitution again.  
You blind guides saith christ/ ye strain out a gnat and swallow a camel. Math twenty-three. do not our blind guides also stumble at a straw & leap over a block/ making narrow 
Consciences that are so narrow about traditions have wide mouths about God's commandments.  consciences at trifyls/ and at matters of weight none at all? If any of them happen to swallow his spitall or any of the water where with he wesheth his mouth/ yet he go to mass/ or towch the sacrament with his nose or if the ass forget to breath on him or happen to handle it with any of his fingers which are not anointed/ or say Alleluia in stead of Laus tibi domine/ or Ite missa est in stead of Benedicamus domino/ or pour to much wine in the chalice/ or read the Gospel without light/ or make not his crosses a right/ how trembleth he? how feareth he? what an horrible sin is committed? I cry God mercy/ saith he/ and you my ghostly father. But to hold an whore or another man's wife/ to buy a benefice/ to set one Realm at variance with another and to 'cause twenty thousand men to die on a day is but a trifle and a pastime with them.  

As the jews are the children of Abraham▪ so are the bishops the successors of the apostles:  The jews bostet themselves of Abraham. And Christ said unto them. john. viii If ye were Abraham's children ye would do the deeds of Abraham. Our hypocrites boast themselves of the authority of Peter and of Paul and the other Apostles/ clean contrary unto the deeds and doctrine of Peter/ Paul and of all the other Apostles. Which both obeyed all worldly authority & power usurping none to themselves/ and taught all other to fear the kings and rulers and to obey them in all things not contrary to the commandment of God/ and not to resist them/ though they took away life and goods wrongfully/ but patiently to abide God's vengeance. This did our spritualte never yet/ ner taught it. 
The spiritualty have taught to fear there traditions:  They taught not to fear God in his commandments/ but to fear them in their traditions. In so much that the evil people which fear not to resist a good king and to rise against him/ dare not say hands on one of them/ neither for defylinge of wife daughter or very mother 
They win some what all ways  When all men lose life and lands/ they remain all ways sure and in safety/ and ever win some what. For who so ever conquereth other men's lands unrightfully ever gevis them part with them. To them is all thing lawful * In all counsels and perlamentes are they the chief. Without them may no king be crowned/ neither until he be sworn to their liberties. All secrets know they/ even the very thoughts of men's hearts. By them all things are ministered. No king nor Realm may thorough their falsehood live in peace. To believe they teach/ not in Christ but in them and their disguised hypocrisy. And of them compel they all men to by redemption and forgevenes of sins. The people's sin they eat and there of wax fat. The wekeder the people are/ the more prosperous is their common wealth. If kings and great men do amiss they must build abbeys and colleges/ mean men build chauntres poor find trentals and broderhedes and bedging freres. Their own heirs do men disheret to endote them. All kings are compelled to submit themselves to them Read the ●●ory of king john/ and of other kings. They will have their causes avenged/ though hole Realms should therefore parish. Take from them their disguising/ so are they not spiritual. Compare that they have taught us unto the scripture/ so are we without faith.  
Christ saith john. u chap. how can ye believe which receive glory one of another. 
They that seek honour have no faith neither can they do God's message.  If they that seek to be glorious/ can have no faith then are our prelate's faithless verily. And john. seven. he saith/ he that speaketh of himself/ seeketh his own glory. If to seek glory and honour be a sure token/ that a man speaketh of his own self and doth his own message and not his masters: then is the doctrine of our prelate's of themself & not of God. Be learned therefore ye that judge the earth jest God be angry with you and ye perish from the right way.  

Be learned  Be learned left the hypocrites bring the wrath of God upon your heeds and compel you to shed innocent blood: as they have compelled your predecessors to slay the prophets/ to kill Christ and his Apostles and all the righteous that since were slain 
God's word ought all men to know  God's word pertaineth unto all men as it pertaineth unto all servants to know their masters will and pleasure/ and to all subjects to know the laws of their prince Let not the hypocrites do all thing 
They do all secretly  secretly. What reason is it that mine enemy should put me in prison at his pleasure and there diet me and handyll me as he lusteth/ & judge me himself and that secretly/ and condemn me by a law of his own making/ and than deliver me to Pilate to murder me? Let God's word try every man's doctrine and whom so ever gods word proveth unclean let him be taken for a leper 

God's word aught to judge  
The right way to understand the scripture.   One scripture will help to declare another. And the circumstances/ that is to say/ the places that go before and after/ will give light unto the mydill text. And the open and manifest scriptures will ever improve the false and wrong exposition of the darker sentences. Let the temporal power to whom God hath given the sword to take vengeance/ look or ever that they leap/ and se what they do. Let the causes be disputed before them/ and let him that is accused have room to answer for himself. 
The kings have a judge before whom my soul for yours helpeth not  The powers to whom God hath committed the sword shall give a counts for every drop of blood that is shed on the earth. Then shall their ignorance not excuse them nor the saying of the hypocrites help them/ my soul for yours/ your grace shall do a meretorious dead/ your grace aught not to hear them it is an old heresy condemned by the church▪ The king aught to look in the scripture and see whether it were truly condemned or no/ If he will punish it. If the king or his officer for him/ will flee me so aught the king or his officer to judge me. The king can not/ but unto his damnation/ lend his sword to kill whom he judgeth not by his own laws. Let him that is accused stand on the one side and the accuser on the other side and let the kings judge sit and judge the cause/ if the king will kill and not be a murtherar before God.  
Here of may ye see/ not only that our persecution is for the same cause that Christ's was and that we say no thing that Christ said not/ 
Preach what thou wilt but rebuke not hypocrisy.  but also that all persecution is only for rebuking of hypocrisy/ that is to say/ of man's righteousness and of holy deeds which man hath imagined to please God and to be saved by/ without God's word and beside the testament that God hath made in Christ. If Christ had not rebuked the Pharisees because they taught the people believe in their traditions and holiness and in offerings that came to their vantage/ and that they taught the widows and them that had their friends deed to believe in their prayers and that thorough their prayers the deed should be saved/ and thorough that means rob them both of their goods and also of the testament and promises that God had made/ to all that repented/ in Christ to come/ he might have be uncrucified unto this day.  
If saint Paul also had not preached against circumcision/ that it justified not and that vows/ offerings and ceremonies justified not/ and that righteousness and forgevenes of sins came not by any deserving of our deeds but by faith or belevinge the promises of God and by the deserving and merits of Christ only/ he might have lived unto this hour. Like wise if we preached but against pride covetousness/ lechery/ extortion/ usary/ simony and against the evil living both of the spiritualty as well as of the temporalty and against inclosynges/ of parks/ raising of rent & fines/ and of the caryenge out of wool out of the realm/ we might endure long enough. But twitch the scab of hypocrisy or popeholynes and go about to utter their false doctrine where with they reign as Gods in the heart and consciences of men and rob them/ not of lands goods and authority only/ but also of the testament of God and salvation that is in Christ: then helpeth the neither God's word/ ner yet if thou didst miracles/ but that thou art/ not an heretic only and hast the devil with in thee/ but also a breaker of the kings peace and a traytar. But let us return unto our dying signs again.  
WHat signifieth that the prelate's are so bloody and clothed in red? 
The prelate's are clothed in read.  that they be ready every hour to suffer▪ martyrdom for the testimony of God's word. Is that also not a false sign? When no man dare for them once open his moth to axe a question of God's word because they are ready to burn him.  

Pole-axes.  What signify the poleaxes that are borne before high legates a later? What so ever false sign they make of them I care not: but of this I am sure/ that as the old hypocrites when they had slain christ/ set poleaxes to keep him in his sepulchre that he should not rise again: even so have our hypocrites buried the testament that God made unto us in Christ's blood/ and to keep it down/ that it rise not again/ is all their study? where of these poleaxes are the very sign.  
Is not that shepherds hook the bishops cross a false sign? Is not that white rochett that the bishops and canons were so like a Nun and so effeminatly/ a false sign? What other things are their sandals/ gloves/ miters and all the whole pomp of their disguising/ then false signs in which Paul prophesied that they should come? And as Christ warned us to be ware of wolves in lambs skins and bade us look rather unto their fruits 
judge the 〈◊〉 by his fruit and not by his lev●●  and deeds than to wonder at their disguisings. R●nne thorout all our holy religions/ and thou shalt find them like wise all clothed in falsehood    

¶ Of the sacraments.  
FOr as much as we be come to signs/ we will speak a word or two of the signs which God hath ordained that is to say/ of the sacraments which Christ left amongst us for our comfort/ that we may walk in light and in troth and in feeling of the power of God. For he that walketh in the day stumbleth not/ when contrary wise he that walketh in the night stumbleth john. xj. And they that walk in darkness wot not whether they go. joh. xii.  
This word sacrament is as much to say as an holy sign/ and representeth alway some promise of God. 
Sacraments are signs of gods promises  As in the old testament God ordained that the rainbow should represent and signify unto all men an oath that God swore to No and to all men after him/ that he would no more drowned the world thorough water.  

¶ The sacrament of the body and blood of Christ.  
SO the sacrament of the body & blood of christ hath a promise annexed which the priest should declare in the english tongue This is my body that is broken for you. This is my blood that is shed for many unto the forgiveness of sins. This do in remembrance of me saith Christ. Luke. xxij. And i Corinth. xj. 
The promise which the sacrament preacheth justifieth only.  If when thou seist the sacrament or eatest his body or drinkest his blood/ thou have this promise fast in thine heart (that his body was slain/ and his blood shed for thy sins) and belevest it/ so art thou saved and justified thereby. If not/ so helpeth it the not/ though thou hearest a thousand masses in aday or though thou dost no thing else all thy life long/ then eat his body or drink his blood: not more than it should help the in a deed thirst/ to behold a bussh at a tavern door/ if thou knewest not thereby that there were wine with in to be sold.   

¶ Baptim.  
BAptim hath also his word and promise which the priest aught to teach the people and christian them in the english tongue/ and not to play the popengay with Credo say ye/ volo say ye and baptis mum say ye/ for there aught to be no mumming in such a matter. The priest before he baptizeth asketh saying: belevest thou in God the father almighty/ and in his son jesus christ/ and in the holy ghost/ and that the congregation of christ is holy. And they say ye. Then the priest upon this faith baptizeth the child in the name of the father/ and of the son/ and of the holy ghost/ for the forgiveness of sins/ as peter saith Act. ij  
The washing without the word helpeth not: but thorough the word it purifieth and cleanseth us. As thou readest Ephe. v. How christ cleanseth the congregation in the fountain of water thorough the word. The word is the promise that God hath made 
How the sacraments justify.  Now as a preacher/ in preaching the word of God saveth the hearers that believe/ so doth the washing in that it preacheth and representeth unto us the promise that God hath made unto us in Christ. The washing preacheth unto us/ that we are cleansed with Christ's bloudeshedinge which was an offering and a satisfaction for the sin of all that repent and believe consenting and submitting themselves unto the will of God. The plunging in to the water signifieth that we die and are buried with Christ as concerning the old life of sin which is Adam. And the pulling out again signifies that we rise again with christ in a new life full of the holy ghost which shall teach us and guide us and work the will of God in us as thou seist Roma. vj.   

¶ Of wedlock.  
Matrimony or wedlock is a state or a degree ordained of god & an office where in the husband serveth the wife & the wife the husband. It was ordained for a remedy & to increase the world/ and for the man to help the woman and the woman the man with all love and kinds/ and not to signify any promise that ever I heard or red of in the scripture. 
Matrimony was not ordained to signify any promise.  Therefore aught it not to be called a sacrament. It hath a promise that we sin not in that state/ if a man receive his wife as a gift given to him of God/ and the wife her husband like wise: as all manner meats and drinks have a promise that we sin not/ if we use them measurably with thanks giving. If they call matrimony a sacrament because the scripture useth the similitude of matrimony to express the marriage or wedlock that is between us and christ (For as a woman though she be never so poor/ yet when she is married/ is as rich as her husband: even so we when we repent and believe the promises of God in Christ/ though we be never so poor sinners/ yet are as rich as christ/ all his merits are ours with all that he hath) If for that cause they call it a sacrament: so will I mustered seed/ leven/ a net/ keys/ bred/ water and a thousand other things which Christ and the prophets and all the scripture use/ to express the kyndgome of heaven and God's word with all. They praise wedlock with their mouth/ and say it is an holy 
If wedlock be holy why had they liefer have whores than wives.  thing/ as it is verily: but had liefer be sanctified with an whore/ them to come with in the sentory   

¶ Of order.  
Svbdeacon/ deacon/ priest/ Bisshope/ Cardinal/ Patriarch and Pope/ be names of offices and serves or should be/ and not sacraments. There is no promise coupled therewith. If they minister their offices truly/ it is a sign that Christ's spirit is in them/ if not/ that the devil is in them. Are these all sacraments/ or which one of them? Or what thing in them is that holy sign or sacrament? The shaving or the anointing? What also is the promise that is signified thereby? But what words printeth in them that character 
Character.  that spiritual seal? O dreamers and natural beasts without the seal of the spirit of God: but sealed with the mark of the beast and with cankered consciences.  
There is a word called in latin sacerdos in greke hiereus/ in Hebrew cohan/ 
Sacerdos.  that is a minister an officer/ a sacrificer or a priest/ as Aaron was a pressed and sacrificed for the people and was a mediator between God and them And in the english should it have had some other name than pressed: But antichrist hath deceived us with unknown and strange terms/ to bring us in to confusion and superstitious blindness. Of that manner is Christ a pressed for ever and all we priests thorough him and need no more of any such pressed on earth to be a mean for us unto God. For Christ hath brought us all in into the inner temple within the veil or forehanginge/ and unto the mercy stole of God. And hath coupled us unto God/ where we offer every man for himself the desires and petitions of his heart/ and sacrifice and kill the lusts and appetites of his flesh with prayer/ fasting and all manner godly living.  

Presbyter.  another word is there in greek called presbyter/ in latin/ senior/ in english an elder and is nothing but an officer to teach and not to be a mediator between God and us. This need no anointing of man. 
priests now ought not to be anointed with oil  They of the old testament were anointed with oil/ to signify the anointing of Christ and of us thorough Christ with the holy ghost. This wise is no man priest but he that is choose/ save as in time of necessity every person christeneth so may every man teach his wife and household and the wife her children. So in time of need if I see my brother sin I may between him and me rebuke him and damn his dead by the law of God. And may also comfort them that are in despair with the promises of God/ and save them if they believe.  

The ostice of a pressed:  By a priest then in the new testament understand nothing but an elder to teach the younger and to bring them unto the full knowledge and understanding of Christ and to minister the sacraments which Christ ordained/ which is also nothing but to preach Christ's promises. And by them that give all their study to quench the light of troth and to hold the people in darkness understand the disciples of sathan and messngers of Antichrist/ what so ever names they have or what so ever they call themselves. And as concerning that our spiritually (as they willbe called) make themselves 
They willbe hol●er but their deeds be not holy at all.  holier than the lay people and take so great l●ndes and goods to pray for them/ and promise' them pardons and forgevenes of syn●es/ or absolution/ without preaching of Christ's promises/ is falsehood and the working of Antichrist & (as I have said) the ra●eninge of those wolves which Paul (Actuin. xx.) prophesied/ should come after his departing not sparing the flock. Their doctrine is that merchandise whereof Peter speaketh saying: thorough covetousness sha●l they with feigned words make marchaūd●ce of you two Pe. ij. And their reasons wherewith they prove their doctrine are (as saith Paul i Timo. vi.) superfluous disputinges/ arguings or brawlings of men with corrupt minds & destitute of troth/ which think that lucre is godliness. 
Compare ther● deeds to the doctrine and deeds of Christ and of his postles and iudg● there fruits.  But Christ saith Math. seven. by their fruits shalt thou know them/ that is by their filthy covetousness and shameless ambition and drunken desire of honour/ contrary unto the example and doctrine of Christ and of his Apostles. Christ said to Peter/ the last chapter of john. Feed my sheep/ and not shear thy flock. And Peter saith i Petri. v. Not being lords over the pharishes: but these shear ● are become lords. Paul saith two Corinth. I Not that we be lords over your faith: b●t these will be lords and compel us to bel●ve what so ever they lust/ without any witness of scripture/ ye clean contrary to ●he scripture/ when the open text rebuketh i●. Paul saith/ it is better to give then receive. Act. xx. But these do nothing in the world but lay snares to catch and receive what so ever cometh/ as it were the gaping mouth of hell. And two Corinth. xii. I sele not yours but you: but these seek not your Christ but yours to themselves/ and therefore jest their deeds should be rebuked will not come at the light.  
Nevertheless the truth is/ that we are all equally beloved in christ/ and God hath sworn to all indifferently. According therefore as every man believeth God's promises longeth for them and is diligent to pray unto God to fulfil them so is his prayer heard/ and as good is the prayer of a cobbler/ as of a Cardinal/ and of a bocher/ as of a Bisshope/ and the blessing of a baker that knoweth the troth/ is ●s good as the blessing of our most holy father the Pope. And by blessing 
What blessing meane●●.  understand not the wagging of the Popes or bishops hand over thine heed/ but prayer as when we say God make the a good man/ Christ put his spirit in the or give the grace and power to walk in the truth and to follow his commandments etc. As Rebeccaes friends blessed her when she departed/ Gene. xxiv saying. Thou art our sister: grow unto thousand thousands and thy seed possess the yates of their enemies. And as Isaac blessed jacob Gene. xxvij. saying. God give the of the dew of heaven and of the fatness of the earth abundance of corn/ wine and oil etc. And Gene. xxviij. almighty God bless the and make the grow/ and multiply thee/ that thou mayst be a great multitude of people and give to the and to thy seed after the the blessings of Abraham/ that thou mayst possess the land wherein thou art a stranger which he promised to thy graundfader and such like.  
Last of all one singular doubt they have/ what maketh the priest/ the anointing or putting on of the hands or what other ceremony or what words. About which they brawl and scold one ready to tear out another throat. One saith this and another that/ but can not agree. Neither can any of them make so strong a reason which a nother can not improve. For they are all out of the way and without the spirit of God to judge spiritual things. How be it to this I answer/ that when Christ called twelve up in to the mountain and chose them/ then immediately without any anointing or ceremony were they his Apostles/ that is to weet/ ministers chosen to be sent to preach his testament unto all the whole world. And after the resurrection when he had opened their wits and given them knowledge to understand the secrets of his testament and how to bind & louse and what he would have them to do in all things/ then he sent them forth with a commandment to preach and bind the unbelieving that continue in sin/ and to louse the belevinge that repent. 
The commandment maketh priests.  And that commandment or charge made them Bisshopes priests/ Pope's and all thing. If they say that Christ made them priests at his mayndey or last supper when he said/ do this in the remembrance of me. I answare/ though the Apostles witted not then what he meant/ yet I will not strive nor say that against/ Never the later the commandment and the charge which he gave them made them priests.  
And/ Acts the first/ when Mathias was chosen by lot/ it is not to be doubted but that the Apostles/ after their common manner/ prayed for him that God would give him grace to minister his office truly and put their hands on him/ & exhorted him and gave him charge to be diligent & faith full and then was he as great as the best. And acts uj When the disciples that believed had chosen uj Deacons to minister to the widows/ the Apostles prayed and put their hands on them and admitted them without more ado. 
Putt●nge on of hands.  Their putting on of hands was not after the manner of the doom blessing of our holy bishops with two fingers: but they spoke unto them and told them their duty and gave them a charge and warned them to be faithful in the lords business: as we chose temporal officers and read their duty to them and they promise to be faithful ministers and then are admitted. Neither is there any other manner or ceremony at all required in making of our spiritual officers/ then to choose an able person and then to rehearse him his duty and give him his charge and so to put him in his room. And as for that other solemn doubt/ as they call it wether 
What judas is now.  judas was a priest or no/ I ●are not what he then was: but of this I am sure/ that he is now not only priest/ but also Bisshope/ Cardinal and Pope.   

¶ Of penance  
Penance is a word of their own forging to disceave us with all/ as many other are. In the scripture we find penitentia repentance. Agite penitentiam/ do tepente/ Peniteat vos/ let it repent you. Metanoyte in greek/ forthinke ye/ or let it forthinke you. 
A point of practice.  Of repentance they/ have made penance/ to blind the people and to make them think that they must take pain and do some holy deeds to make satisfaction for their sins/ namely such as they enjoin them. 
☞  As thou mayst see in the chronicles/ when great kings and Tyrants (which with violence of sword conquered other kings lands and slew all that came to hand) came to themselves & had conscience of their wicked deeds/ then the bishops coupled them/ not to Christ: but unto the Pope and preached the Pope unto them/ and made them to submit themselves and also their realms unto the holy father the Pope and to take penance/ as they call it/ that is to say/ soch injunctions as the Pope and Bisshopes would command them to do/ to byld abbeys/ to endote them with lyvelode/ to be prayed fort for ever: and to give them exemptions and prevelege and licens to do what the lust unpunished.  

Repentance  Repentance goeth before faith and prepareth the way to Christ and to the promises. For christ cometh not/ but unto them that see their sins in the law and repent. Repentance that is to say/ this morning and sorrow of the heart lasteth all our lives long. For we find ourselves all our lives long to weak for God's law/ and therefore sorrow & morn longing for strength Repentance is no sacrament: as faith hope/ love/ and knowledging of a man's sins are not to be called sacraments. For they are spiritual and invisible. Now must a sacrament be an outward sign that may be seen/ to signify/ to represent and to put a man in remembrance of some spiritual promise which can not be seen but by faith only. Repentance and all the good deeds which accompany repentance to slay the lusts of the flesh are signified by 
Repentance is signified by baptim.  baptim. For Paul saith Roma. vj. (as it is above rehearsed). Remember ye not (saith he) that all we which are baptized in the name of Christ jesus/ are baptized to die with him? we are buried with him in baptim for to die/ that is/ to kill the lusts and the rebellion which remaineth in the flesh. And after that he saith/ ye are deed as concerning sin but live unto God/ thorough jesus Christ our lord. 
☜  If thou look on the profession of our hearts and on the spirit and forgevenes which we have received thorough Christ's merits/ we are full deed: but if thou look on the rebellion of the flesh we do but begin to die and to be baptized that is/ to drowned and quench the lusts/ and are full baptized at the last minute of death And as concerning the working of the spirit we begin to live and grow every day more and more both in knowledge and also in Godly living/ according as the lusts abate. As a child receiveth the full soul at the first day/ yet groweth daily in the operations and works thereof.   

¶ Of confession.  
COnfession is diverse? One followeth true faith inseparably. 
One confession is to knowledge where in thou puttest thy trust.  And is the confessing and knowledging with the mouth/ wherein we put our trust and confidence. As when we say our credo: confessing that we trust in God the father almighty and in his truth and promises: and in his son jesus our lord and in his merits and deservinges: and in the holy ghost/ and in his power/ assistance and gidinge. This confession is necessary unto all men that will be saved. For Christ saith Matthew x. he that denieth me before men him will I deny before my father that is in heaven. And of this confession saith the holy apostle Paul in the ten chapter/ The belief of the heart justifieth: and to knowledge with the mouth maketh a man safe. This is a wonderful text for our philosophers or rather sophisters/ our worldly wise/ enemies to the wisdom of God/ our deep and profunde wells with out water/ our clouds without moisture of rain/ that is to say/ natural souls without the spirit of God and feeling of godly things. To justify and to make safe are both one thing. And to confess with the mouth is a Good work and the fruit of a true saith/ as all other works are.  
If thou repent and believe the promises than God's truth justifieth thee/ that is/ forgeveth the thy sins and sealeth/ the with his holy spirit and maketh the heir of everlasting life thorough Christ's deservings. Now if thou have true faith so seist thou the exceeding and infinite love and mercy which God hath showed the freely in Christ: then must thou needs love again: and love can not but compel the to work and boldly to confess and knowledge thy lord Christ and the trust which thou hast in his word. 
If when tyrants oppose the thou have power to confess than art thou sure that thou art safe.  And this knowledge maketh the safe/ that is/ declareth that thou art safe all ready and certifieth thine heart and maketh the feel that thy faith is right and that God's spirit is in thee/ as all other good works do For if when it cometh unto the point/ thou have no lust to work nor power to confess/ how couldst thou presume to think that God's spirit were in thee?  

Another confession is to ● knowledge thy sins in thine heart unto God  another confession is there which goeth before faith and accompanieth repentance. For who so ever repenteth doth knowledge his sins in his heart. And who soever doth knowledge his sins receiveth forgevenes (as saith john. in the first of his first Pistol) If we knowledge our sins he is faithful & just to forgive us our sins & to cleanse us from all unrighteousness/ that is/ because he/ hath promised/ he must for his truths sake do it. This confession is necessary all our lives long/ as is repentance. And as thou understandest of repentance/ so understand of this confession for it is like wise included in the sacrament of Baptim. For we all ways repent and all ways knowledge or confess our sins unto god/ and yet dispeare not: but remember that we are washed in Christ's blood/ which thing our baptism doth represent & signify unto us.  

shrift.  shrift in the ear is verily a work of sathan and that the falsest that ever was wrought and that most hath devoured the faith. It began among the greeks and was not as it is now/ to reckon all a man's sins in the priests ear: but to axe council of such doubts as men had/ as thou mayst see in saint Hierom and in other authors. Neither went they to priests only which were very few at that time/ no moo than preached the word of God/ for this so great vantage in so many masses saying was not yet found: but went indifferently/ where they saw a good and a learned man. 
shrift was put down for knavery among the greeks Butt is established thereby among us.  And for because of a little knavery which a deacon at Constantynopyll played thorough confession with one of the chief wives of the cite it was laid down again. But we Antichristes possession/ the more knavery we see grow therefore daily/ the more we stablish it. A christian man is a spiritual thing and hath God's word in his heart and God's spirit to certify him of all thing. He is not bound to come to any ear. And as for the reasons which they make are but persuasions of man's wisdom. first as pertaining unto the keys and manner of binding and loosing is enough above rehearsed and in other places. Thou mayst also see how the Apostles used them in the Acts and in Paulus pistles/ how at the preaching of faith the spirit came and certified their hearts that they were justified thorough belevinge the promises. 
How a man shall know that his sins are forgiven.   
When a man feeleth that his heart consenteth unto the law of God/ and feeleth himself meek/ patient/ courteous and merciful to his neighbour/ altered and fascioned like unto christ/ why should he doubt but that God hath forgiven him and chosen him and put his spirit in him/ though he never cromme his sin in to the priests ear?  

Blind reason is there guide and not gods spirit.  One blind reason have they saying. How shall the priest unbind/ lose and forgive the sin which he knoweth not? How did the Apostles? The scripture forsake they and run unto their blind reasons and draw the scripture unto a carnal purpose. When I have told the in thine ear all that I have done my life lonhe/ in order and with all circumstances after the shamefullest manner/ what canst thou do more/ then preach me the promises saying: If thou repent and believe/ God's truth shall save the for Christ's sake? Thou seist not mine heart/ thou knowest not whether I repent or no/ neither whether I consent to the law/ that it is holy righteous and good. Moare over whether I believe the promises or no/ is also unknown to the. If thou preach the law and the promises (as the Apostles did) so should they that God hath chosen repent and believe and besaved: even now as well as then. How be it antichrist must know all secrets to stablish his kingdom and to work his mysteries with all.  
They bring also for them the story of the ten lepers. which is written in the xvij chap. of Luke. 
Learn to know them for they are verily lepers in their hearts.  Here mark their falsehood and learn to know them for ever. The fourteen sunday after the seest of the trinity the beginning of the vij lesson is the said Gospel and the eight and the ix lessons with the rest of the seventh is the exposition of Bede upon the said Gospel Where/ saith Bede/ of all that Christ healed of what so ever disease it were/ he sent none unto the priests/ but the lepers. And by the lepers interpreteth followers of false doctrine only/ which the spiritual officers/ and the learned men of the congregation aught to examine/ and rebuke their learning with God's word and to warn the congregation to be war of them Which/ if they were afterward healed by the grace of christ/ aught to come before the congregation and there openly confess their true faith.  
But all other vices (saith he) doth God heal within in the conscience. Though they this wise read at matins/ yet at high mass/ if they have any sermon at all/ they lie clean contrary unto this open truth. Nother are they ashamed at all. For why they walk all together in darkness.   

¶ Of contrition  
COntrition and repentance are both one and nothing else but a sorrowful and a morning heart. And because that God hath promised mercy unto a contrite heart/ that is/ to a sorrowful and repenting heart they to beguile God's word and to stablish their wicked tradition/ have feigned that new word attrition saying: thou canst not know whether thy sorrow or repentance be 
Attrition is of the leven of the Pharisees.  contrition or attrition/ except thou be shreven. When thou art shreven/ them it is true contrition. O foxy pharesay/ that is thy leaven/ of which Christ so diligently had us beware. Mathe. vj. And the very prophesy of Peter thorough covetousness with feigned words shall they make ambergris of you two Petri. ij. with such gloss 〈◊〉 they God's word/ to sit in the consciences of the people/ to lead them captive 〈◊〉 to make a pray of them: buying & ●ellinge their sins/ to satisfy their unsatiable covetousness. Never the less the truth is/ when any man hath trespassed against God. If he repent and knowledge his trespass/ God promiseth him forgiveness without ear shrift.  
If he that hath offended his neighbour repent and knowledge his fault asking forgevenes/ if his neighbour forgive him/ God forgeveth him also/ by his holy promise/ Mat. xviij. Like wise i● he that sinneth openly/ when he is openly rebuked/ repent and turn/ then if the congregation forgive him God forgeveth him. And so forth who so ever repenteth and when he is rebuked knowledgeth his fault is forgiven.  
He also that doubteth or hath his conscience tangled/ aught to open his mind unto some faithful brother that is learned/ and he shall give him faithful council to help him with all.  
To whom a man trespasseth unto him he aught te confess. 
Whom a man offendeth to him must he confess.  But to confess my self unto the O Antichrist/ whom I have not offended/ am I not bound.  
They of the old law had no confession in the ear. Neither the Apostles nor they that followed many hundred years after knew of any such whispering. Whereby then was their attrition turned unto contrition? ye why are we which Christ came to louse more bound then the jews. Ye and why are we more bound without scripture? For Christ came not to make us more bond/ but to lose us and to make a thousand things no sin which before were sin and are now become sin again. He left no nother law with us but the law of love. He loosed us not from Moses to bind us unto Antichristes ear. God 〈◊〉 not tied Christ unto Antichristes ear neither hath poured all his mercy in thither for it hath no record in the old testament/ that Antichristes ear should be Propiciatorium/ that is to were God's mercy stole/ and that God should creep in to so narrow a hole/ so that he could no where else be found. 
It hath no record in the scripture that God should creep in and hide himself in antychristis ear  Neither did God writ his laws neither yet his holy promises in Antichristes ear: but hath graved them with his holy spirit in the hearts of them that believe/ that they might have them all ways ready at hand to be saved thereby.   

¶ Satisfaction.  
AS pertaining unto satisfaction/ this wise understand/ that he that loveth god hath a commandment (as saint john saith in the fourth chapter of his first pistle) to love his neighbour also whom if thou have offended thou must make him amendss or satisfaction or at the least way if thou be not able/ axe him forgevenes/ and if he will have mercy of God/ he is bound to forgive the. If he will not: yet God forgeveth thee/ if thou this submit thyself. 
Christ is an everlasting satisfaction.  But unto Godward Christ is a perpetual and an everlasting satisfaction for ever more.  
As often as thou fallest thorough frailty/ repent and come again and thou art safe and welcome/ as thou mayst see by the similitude of the riotuous son Luke. xv. If thou be lopen out of sentuary come in again. If thou befallen from the way of truth come thereto again and thou art safe/ if thou begun astray come to the fold again and the shepherd Christ shall save the ye and the angels of heaven shall rejoice at thy coming/ so far it is of that any man shall beat the or chide the. If any Pharisey envy thee/ grudge at the or rail upon thee/ thy father shall make answer for thee/ as thou seist in the fore tehersed likeness or parable. Who so ever therefore is go out of the way by what so ever chance it be/ let him come to his baptism again and unto the profession thereof and he shallbe safe. 
Baptim l●steth ever   
For though that the washing of baptim be passed/ yet the power thereof/ that is to say/ the word of God which baptim preacheth lasteth ever and saveth for ever. As Paul is passed and go/ never the less the word that Paul preached lasteth ever and saveth ever as many as come thereto with a repenting heart and a steadfast faith.  
Here by feist thou that when they make penance of repentance and call it a sacrament and divide it in to contrition/ confession and satisfaction they speak of their own heeds and lie falsely.   

¶ Absolution.  
THeir absolution also justifieth no man from sin. For with the heart do men believe to be justified with all/ saith Paul Romna. x. that is thorough faith and belevinge the promises/ be we justified/ as I have sufficiently proved in other places with the scripture. faith (saith Paul in the same place) cometh by hearing/ that is to say/ by hearing the preacher that is sent from God and preacheth God's promises. Now when thou absolvest in latin the unlearned heareth not. For how/ saith Paul i Corint. xiv. when thou blessest in an unknown tongue/ shall the unlearned say Amen unto thy thanks giving? for he wotteth not what thou sayst. So like wise the lay wotteth not whether thou lose or bind/ or whether thou bless or curse. In like manner is it if the lay understand latin or though the priest absolve in english. For in his absolution he rehearseth no promise of God: but speaketh his own words saying: I by the authority of Peter and Paul absolve or lose the from all thy sins. Thou sayst so/ which art but a lying man and never more then now verily.  
Thou sayst I forgive the thy sins/ & the scripture saith (john the first) that Christ only forgeveth and taketh away the sins of the world. And Paul and Peter and all the Apostles preach that all is forgiven in Christ and for Christ's sake. God's word only looseth and thou in preaching that mightest lose also and else not.   

¶ Who so ever hath ears let him hear and let him that hath eyes/ se. If any man love to be blind/ his blindness on his own heed and not on mine.  
THey allege for themselves the saying of Christ to Peter Math. xuj. what so ever thou bindest on earth/ it shallbe bond/ and what so ever thou losest/ it shall be looset/ and so forth. 
Of binding and losing and of the pope's authority or power.  Lo say they/ what so ever we bind and what so ever we lose here is no thing excepted. And another text say, they of Christ in the last of Matthew All power is given to me saith Christ/ in heaven and in earth: go therefore and preach etc. preaching leaveth the Pope out and saith loo all power is given me in heaven and in earth. 
The pope calengeth power not over man only but over God also.  And therapon taketh upon him temporal power above king and Emperor/ and maketh laws and bindeth them. And like power taketh he over God's laws and dispenseth with them at his lust/ making no sin of that which God maketh sin and maketh sin where God maketh none: ye and wipeth out God's laws clean and maketh at his pleasure/ and with him is lawful what he lusteth. He bindeth where God looseth and looseth where God bindeth. He blesseth where God curseth and curseth where God blesseth. He taketh authority also to bind and loose in purgatory. 
Purgatory is the pope's creature he may therefore be bold there.  That permit I unto him: for it is a creature of his own making. He also bindeth the angels. For we read of Popes that have commanded the angels to fett divers out of purgatory. 
The pope bindeth the angels.  How be it I am not yet certified whether they obeyed or no.  

The true binninge and losing.  understand therefore that to bind and to loose/ is to preach the law of God and the gospel or promises/ as thou mayst see in the thread chapter of the second pistle to the Corintheans Where Paul calleth the preaching of the law the ministration of death and damnation/ and the preaching of the promises then ministringe of the spirit and of righteousness. For when the law is preached all men are found sinners and therefore damned: and when the Gospel and glad tidings are preached/ then are all that repent and believe/ found righteous in Christ. And so expound it all the old doctors. Saint 
Saint Hieron against bishops and priests.  Hierom saith upon this text/ what so ever thou bindest/ the bishops and priests saith he/ for lack of understanding/ take a little presumption of the Pharisees upon them. And think that they have authority to bind innocentes and to lose the wicked/ which thing our Pope and Bisshopes do. For they say the curse is to be feared/ be it right or wrong. 
The curse is to be feared.  Though thou have not deserved yet if the Pope curse the thou art in peril of thy soul as they lie: ye and though he be never so wrongfully cursed/ he must be fain to buy absolution. 
The right manner of losing.  But saint Hieron saith as the priest of the old law made the lepers clean or oncleane/ so bindeth and unbindeth the priest of the new law 
☜   
The priest there made no man a leper neither cleansed any man/ but God: and the priest judged only by Moses' law who was clean and who was unclean/ when they were brought unto him.  
So here we have the law of God to judge what is sin and what is not/ and who is bound and who is not. Moare over if any man have sinned/ yet if he repent and believe the promise/ we are sure by god's word that he is loosed and forgiven in Christ Other authority than this wise to preach/ have the priests not. Christis Apostles had no nother themselves as it appeareth throughout all the new testament. Therefore it is manifest that they have not.  
Saint Paul saith i Corinth. xv. 
Christ understood this text all power is given me in heaven and ●n earth and also used it far other wise than the Pope.  When we say all things are under Christ/ he is to be excepted that put all under him. God the father is not under Christ/ but above Christ and Christ's heed i Corinth. vi. Christ saith john. xii. I have not spoken of mine own heed but my father which sent me/ gave a commandment what I should say/ and what I should speak. What so ever I speak therefore/ even as my father bade me so I speak. If Christ had a law what he should do/ how happeneth it/ that the Pope so runneth at large lawless? Though that all power were given unto Christ in heaven and in earth. Yet had he no power over his father ner yet to reign temporally over temporal princes: but a commandment to obey them. How hath the Pope then such temporal authority over king and Emperor? How hath he authority above God's laws and to command the angels/ the saints and God himself?  
Christ's 
What authority christ gave his apostles  authority which he gave to his disciples/ was to preach the law and to bring sinners to repentance/ and then to preach unto them the promises which the father had made unto all men for his sake. And the same to preach only sent he his Apostles 
The right binding and losing.  As a king sendeth forth his judges and giveth them his authority saying: What ye do that do I I give you my full power. Yet meaneth he not by that full power/ that they should destroy any town or Cite/ or oppress any man or do what they list or should reign over the lords and dukes of his Realm and over his own self. But giveth them a law with them and authority to bind and loose/ as farforth as the law stretcheth and maketh mention: that is/ to punish the evil/ that do wrong/ and to avenge the poor that suffer wrong. And so far as the law stretcheth/ will the king defend his judge against all men. And as the temporal judges bind and loose temperally/ so do the priests spiritually and no other ways. How be it by falsehood and sotyltye the Pope reigneth under christ/ as cardinals and bishops do under kings lawless. 
How the pope reigneth under christ.   
THe Pope (say they) absolveth or loseth a pena et a culpa/ that is from the fault or treaspase and from the pain due unto the treasp●e. 
A pena et a culpa is a proper dream  God if a man repent forgeveth the offence only/ and not the pain also/ say they/ save turneth the everlasting pain unto a temporal pain. And appointeth seven years in purgatory for every deadly sin 
The pope y● more mighty and more merciful for money them god is for the death of his only son.  But the Pope for money for giveth both/ and hath more power then God and is more merciful then God. This do I/ seaith the Pope of my full power and of the treasure of the church/ of deservinges of martyrs/ confessors and merits of Christ.  

The merits of saints.  first the merits of the saints d●d not save themselves but were saved by Christ's merits only.  
Secondarily God hath promised Christ's 
The merits of christ.  merits unto all that repent: so that whosoever repenteth is immediately heir of all Christ's merits and beloved of god as Christ is. 
The pope selleth that which God giveth freely.  How then came this foul monster to be lord over Christ's merits/ so that he hath power to cell that which god giveth freely. O dreamers/ ye oh devil's and oh venomous scorpions what poison have ye in your tails? O pestilent leaven that so turneth the sweet bred of Christ's doctrine in to the bitternisse of gall.  

Freres.  The freres run in the same spirit and teach saying: do good deeds and redeem the pains that abide you in purgatory ye give us some what to do good works for you. 
Sin is the best merchandise that is.  And this is sin become the profitablest mirchaundice in the world. O the cruel wrath of God upon us because we love not the troth.  
For this is the damnation and judgement of God to send a false prophet unto him that will not hear the troth. I know you saith Christ john. u that ye have not the love of God in you. 
Christ prophesied of antichrist and told why he should come.  I am come in my father's name and ye receive me not/ if another shall come in his own name/ him shall ye receive. This doth God avenge himself on the malicious hearts which have no love to his truth.  
All the promises of God have they other wypt clean out or thus levended them with open lies to stablish their confession with all. 
The promises are either put out or levended and why.  And to keep us from knowledge of the troth/ they do all thing in latin. 
All is in latin   
They pray in latin/ they christian in latin/ they bless in latin/ they give absolution in latin only curse they in the english tongue. Wherein they take upon them greater authority than ever God gave them. For in their curses as they call them/ with book bell and candle/ they command 
The pope commandeth god to curse.  God & Christ and the angels and all saints to curse them: curse them God (say they) father/ son and holy ghost/ curse them virgin Mary. &ce. O ye abominable? Who gave you authority to command God to curse? God commandeth you to bless and ye command him to curse. Bless them that persecute you: bless but curse not saith Saint Paul Romanorum. xii. What tyranny will these not use over men/ which presume and take upon them to be lords over God and to command him? If God shall curse any man who shall bless and make him better? No man can amend himself/ except God pour his spirit unto him. Have we not a commandment to love our neighbour as ourself? How can I love him and curse him also? james saith/ it ●s not possible that blessing and cursing should come both out of one mouth. Christ commandeth. Math. u saying: love your enemies. Bless them that curse you. Do good to them that hate you. Pray for them that do you wrong and persecute you/ that ye may be the children of your heavenly father.  
In the marches of wales it is the manner if any man have an ox or a cow stolen/ he cometh to the curate and desireth him to curse the steyler. 
A custom that is used in the marches of wales.  And he commandeth the pareshe to give him every man God's curse and his. God's curse and mine have he/ saith everyman in the pareshe. O merciful God what is blasphemy/ if this be not blasphemy and shaming of the doctrine of Christ?  
understand therefore/ the power of excommunication is this. If any man sin openly and amendeth not when he is warned: then aught he to be rebuked openly before all the parish And the priest aught to prove by the scripture/ that all such have no part with Christ. For Christ serveth not but for them that love the law of God and consent that it is good holy and righteous. And repent sorrowing and morning for power and strength to fulfil it. And all the pareshe aught to be warned/ to avoid the company of all such/ and to take them as heathen people. This is not done that he should perish/ but to save him/ to make him ashamed and to kill the lusts of the flesh/ that the spirit might come unto the knowledge of the truth. And we aught to pity him and to have compassion on him and with all diligence to pray unto▪ God for him/ to give him grace to repent & to come to the right way again/ & not to use such tyranny over God and man/ commanding God to curse. And if he repent we aught with all mercy to receive him in again. This mayst thou see Math. xviij. and i Corin. u &. ij. Corin. ij.   

¶ Confirmation.  
IF confirmation have a promise/ then it justifieth/ as fer as the promise extendeth. If it have no promise/ then is it not of God as the bishops be not. 
God's sacraments preach gods promises  The Apostles and minesters of God preach God's word/ and God's signs or sacraments signify God's word also and put us in remembrance of the promises which God hath made unto us in Christ. 
The pope's sacraments are doume.  Contrary wise Antichrist's bishops preach not and their sacraments speak not/ but as the disguised Bisshopes mum/ so are their superstitious sacraments doume. After that the bishops had left preaching / then feigned they this doom ceremony of confirmation to have somewhat at the least way/ whereby they might regne over their dioceses. 
Christening of bells.  They reserved unto them selves also the christening of bells and conjuring or haulsoninge of churches and churchyards/ and of altars and superaltares/ and holowinge of chalices and so forth/ what so ever is of honour or profit. Which confirmation and the other conjurations also they have now committed to their 
Why sofregans a●e ordained.  Suffreganes: because they themselves have no leisure to minister such things/ for their lusts and plealures and abundance of all things/ and for the cumbrance that they have in the kings matters and busynisse of the realm. 
The bishops divide all among them.  One keepeth the privey seal/ another the great seal/ the third is confessor/ that is to say/ a privey traytar and a secret judas/ he is president of the prince's council/ he an ambassador/ another sort are of the kings secret council. Woe is unto the Realms where they are of the council. As profitable are they verily unto the Realms with their council/ as the wolves unto the sheep or the foxes unto the gysse.  

Ceremonies bring not the holy ghost  They will say that the holy ghost is given thorough soch ceremonies. If God had so promised so should it be/ but Paul saith Galat. in the third chapter/ that the spirit is received thorough preaching of the faith. And Acts in the tenth chapter/ while Peter preached the faith/ the holy ghost fell on Cornelius and on his household How shall we say then to that which they will say against us/ in the eghre chapter of the Acts of the Apostles. 
Putting on of hands.  Where Peter and john put their hands on the samaritanes and the holy ghost came? I say that by putting or with putting or as they put their hands on them/ the holy ghost came. Never the less the putting on of the hands did nother help ner hinder. For the text saith they prayed for them that the might receive the holy ghost.  
God had made the Aopstles a promise/ that he would with such miracles confirm their preaching and move other to the faith. Mar. the jest. The apostles therefore believed and prayed God to fulfil his promise/ and God for his truths sake even so did. So was it the 
Prayer of faith doth the miracles.  prayer of faith that brought the holy ghost/ as thou mayst see also in the last of james. If any man be sick saith james/ call the elders of the congregation/ and let them pray over him anointing him with oil in the name of the Lord/ and the prayer of faith shall heal the sick. Where a promise is there is faith bold to pray/ and God true to give her her petition. putting on of the hands is an indifferent thing. For the holy ghost came by preaching of the faith/ and miracles were done at the prayer of faith as well with out putting on of hands as with/ as thou seist in many places. putting on of the hands was the manner of that nation/ as it was to rent their clotheses/ and to put on sack/ and to sprinkle themselves with ashes and earth/ when they heard of or saw any sorrowful thing/ as it was Paul's manner to stretch out his hand/ when he preached. And as it is our manner to hold up our hands/ when we pray/ and as some kiss their thome nail and put it to their eyes/ and as we put our hands on childer's heeds/ when we bless them saying: Christ bless the my son/ and God make the a good man: which gestures neither help ner hinder. This mayst thou well see by the xiij of the Acts/ where the holy ghost commanded to separate Paul and Barnabas/ to go and preeache. Then the other fasted and prayed and put their hands on their heeds and sent them forth. They received not the holy ghost than/ by putting on of hands/ but the other as they put their hands on their heeds prayed for them/ that God would go with them and strength them/ and coraged them also/ biding them to be strong in God/ and warned them to be faithful and diligent in the work of God and so forth.   

¶ annealing.  
LAst of all cometh the annealing with out promise/ and therefore without the spirit and with out profit/ but all together unfruitful and superstitious. The sacraments which they have imagined are all without promise/ and therefore help not. For what so ever is not of faith is sin. Roman. xiv. Now without a promise can there be no faith. 
The latin tongue destroyeth the faith.  The sacraments which Christ himself ordained/ which have also promises and would save us if we knew them and believed them/ them minister they in the latin tongue. So are they also become as unfruitful as the other. Ye the make us believe that the work self without the promise saveth us which doctrine they learned of Aristotell. 
That the work with out the promise saveth is improved.  And thus are we become an hundred times worse than the wicked jews which believed that the very work of their sacrifice justified them. against which Paul fighteth in every pistle/ proving that nothing helpeth save the promises which God hath sworn in Christ. 
The people believe in the work with out the promise.  Ask the people what they understand by their baptism or washing. And thou shalt see that they believe/ how that the very plunging in to the water saveth them: of the promises they know not/ ner what is signified thereby. Baptim is called volowinge in many places of England/ because the priest saith volo say ye. 
Uolowinge.  The child was well volowed (say they) ye and our vicar is as fair a volower as ever a priest within this twenty miles.  
Behold how narrowly the people look on the ceremony. If aught be left out/ or if the child be not all together dipped in the water/ or if/ because the child is sick/ the priest dare not plunge him into the water/ but power water on his heed/ how trimble they? how quake they? how say ye sir John/ say they/ is this child christened enough? hath it his full christendom? They believe verily that the child is not christened: 
☞  ye I have known priests that have go unto the orders again supposing that they were not priests/ because that the bishop left one of his ceremonies undone. That the call confirmation/ the people call bishoping. They think that if the bishop butter the child in the forehead that it is safe. 
The work saveth not but the word that is to say the promise.  They think that the work maketh safe/ and like wise suppose they of annealing. Now is this false doctrine verily. For james saith in the first chapter of his Pistol. Of his good will begat he us with the word of life/ that is/ with the word of promise In which are we made God's sons and heirs of the goodness of God before any good works. For we can not work Gods will till we be his sons and know his will and have his spirit to teach us. And saint Paul saith in the fift chapter of his pistle to the Ephesians. Christ cleansed the congregation in the fountain of water thorough the word. And Peter saith in the first of his first pistle. You are borne anew/ not of mortal seed/ but of immortal seed/ by the word of God which liveth and lasteth ever. Paul in every pistle warneth us that we put no trust in works/ and to beware of persuasions or arguments of man's wisdom of superstitiousness/ of ceremonies of Pope holiness and of all manner disguising. And exhorteth us to cleve fast unto the naked and pure word of God 
☜  The promise of God is the anchor that saveth us in all temptations. If all the world be against us/ God's word is stronger than the world. If the world kill us/ that shall make us a live again. If it be possible for the world to cast us in to hell from thence yet shall God's word bring us again. Hereby seist thou that it is not the work but the promise that justifieth us thorough faith. Now where no promise is there can no faith be and therefore no justifying though there be never so glorious works. The sacrament of Christ's body after this wise preach they. Thou must believe that it is no more bred/ but the very body of christ/ flesh/ blood and bone/ even as he went here on earth/ save his cote. 
In all thing they leave out the promises  For that is here yet/ I wot not in how many places. I pray the what helpeth all this? Here is no promise. The devil's know that Christ died on a Friday and the jews also. What are they holp thereby? We have a promise that Christ and his body and his blood and all that he did and sofered/ is a sacrifice/ a ransom and a full satisfaction for our sins: that God for his sake will think no more on them/ if we have power to repent and believe  
Holy workmen think that God rejoiceth in the dead self without any further respect. They think also that God as a cruel tyrant/ rejoiceth and hath delecration in our pain taking without any further respect. And therefore many of them martyr themselves without cause/ after the ensample of Baal's priests which (iij. Regum. xviij) cut themselves to please their God with all and as the old heathen pagans' sacrificed their children in the fire unto their Gods. The monks of the charterhouse think that the very eating of fish in itself pleaseth God and refer not the eating unto the chastening of the body. For when they have slain their bodies with cold phlegm of fysheatinge: yet then will they eat no flesh and slay them selves before their days. we also when we offer our sons or doghters and compel or persuade them to vow and profess chastity/ think that the very pain and that rage and burning which they suffer in abstaining from a make pleaseth God/ and so refer not our chastity unto our neighbours profit. For when we see thousands fall to innumerable diseases thereof and to die before their days: ye though we see them break the commandments of God daily and also of very impatiency work abominations against nature to shameful to bespoken of: yet will we not let them marry/ but compel them to continued still with violence. And thus teach our divines as it appeareth by their arguments. He that taketh most pain/ say they/ is greatest and so forth.  
The people are throuly brought in believe that the deed in itself without any further respect saveth them if they be so long at church or say so many pater nosters & read so much in a tongue which they understand not or go so much a pilgrimage and take so much pain or fast such a superstitious fast/ or observe such a superstitious observance neither profitable to himself ner to his neighbour: but done of a good intent only/ say they to please God with all: ye to kiss the pax they think it a meritorious dead/ when to love their neighbour and to forgive him/ which thing is signified thereby/ they 〈…〉 to do●/ nor have power to do/ nor 〈…〉 ●hat they are bound to do●t/ if they 〈…〉 by him. So sore have our falls 〈…〉 brought the people out of their 〈…〉 and have wrapped them in darkness and have rocked them a sleep in blindness and ignorancy. Now is all such doctrine false doctrine/ and all such faith false faith. For the dead pleaseth not/ but as fer forth as it is applied unto our neighbours profit or the taming of our bodies to heap the commandment.  
Now must the body be tame only/ and that with the remedies that God hath ordained/ and not killed. Thou must not forswear the natural reamedy which God hath ordained and bring thyself in to soch case that thou shouldest either break God's commandment or kill thyself or burn night & day without rest so that thou canst not once think a Godly thought: neither is it lawful to forsake thy neighbour and to withdraw thyself from serving him and to get the in to a den and live idly profitable to no man but robbing all men/ first of faith and then of goods and land and of all he hath with making him believe in the hypocrisy of thy superstitious prayers and Pope holy deeds The prayer of faith and the deeds there of that spring of love are accepted before God The prayer is good according to the proportion of faith and the dead according to the measure of love. Now he that bideth in the world/ as monks call it/ hath more faith then the cloysterar. For he hangeth on God in all things. He must trust God to send him good speed/ good luck/ favour help/ a good master/ a good neighbour/ a good servant/ a good wife/ a good chapman marchand to send his merchandise safe to land and a thousand like. He loveth also more/ which appeareth in that he doth service all ways unto his neighbour. To pray one for another are we equally bound and to pray is a thing that we may all ways do/ what so ever we have in hand and that to do may no man hire another Christ's blood hath hired us all ready. Thus in the dead delighteth God as farforth as we do it either to serve our neighbour with all/ as I have said/ or to tame the flesh/ that we may fulfil the commandment from the bottom of the heart.  
And as for our pain taking God rejoiceth not therein as a tyrant: but pitieth us and as it were mourneth with us and is all way ready and at hand to help us/ if we call/ as a merciful father and a kind mother. Never the later he sofereth us to fall in to many temptations and much adversite: ye himself layeth the cross of tribulation on our backs/ not that he rejoiceth in our sorrow/ but to drive sin out of the flesh which can none other wise be cured: as the physician and surgeon do many things which are painful to the sick/ not that they rejoice in the pains of the poor wretches: but to persecute and to drive out the diseases which can no other wise be healed.  
When the people believe therefore if they do so much work or suffer so much pain or go so much a pilgrimage/ that they are safe/ is a false faith. For a christian man is not saved by works/ but by faith in the promises before all good works/ though that the works (when we work God's commandment with a good will and not works of our own imagination) declare that we are safe and that the spirit of him that hath made us safe is in us: ye and as God thorough preaching of faith doth purge and justify/ even so thorough working of deeds doth he purge and justify the membres/ making us perfect both in body and likeness of Christ. 
A christian man needeth not to go a pilgrimage to be saved thereby.   
Neither needeth a christian man to run hither or thither/ to Rome/ to Jerusalem/ or saint james or any other pilgrimage fer or near/ to be saved thereby/ or to purchase forgevenes of his sins. 
Salvation is with in us.  For a christian man's health and salvation is with in him: even in his mouth. Roma. x. The word is nythe / e●en in thy mouth and in thine heart that is the word of faith which we preach saith Paul If we believe the promises with our hearts and confess them with our mouths/ we are safe. This is our health with in us. But how shall they believe that/ they hear not? And how shall they hear without a preacher saith Paul Roma. x. For look on the promises of God and so are all our preachers doom. Or if they preach them they so sau●e them and leaven them that no stomach can broke them ner find any saver in them. For they paint us such an ear 
Confession.  confession as is impossible to be kept/ and more impossible that it should stand with the promises and testament of God. And they join them penance/ as they call it/ to fast/ to go pilgrimages & give so much to make satisfaction with all. They pr●ach their masses/ their merit's/ their pardons/ their ceremonies and put the promise clean out of possession. The word of health and salvation is nigh thee/ in thy mouth and thine heart saith paul. Nay say they/ thy salvation is in our faithful ear 
☜ . That is their hold/ thereby know they all secrets/ there by mock they all men and all men's wives and beguile knight and squire/ lord and king/ and betray all realms. 
bishops work there treason thorough cofession.  The bishops with the Pope have a certain conspiration and secret treason against the whole world. And by confession know they what kings and Emperors think. If aught be against them/ do they never so evil/ then move they their captives to war & to fight and give them pardons to slay whom they will have taken out of the way. They have with falsehood taken from all kings and emperors their right and duties/ which now they call their freedoms liberties and priveleges and have perverted the ordinances that god left in the world/ and have made every 
Kings be sworn to the bishops and not the bishops unto the kings.  king swear to defend their falsehood against their some self. So that now if any man preach God's word truly & show the freedom & liberty of the soul which we have in Christ/ or intend to restore the kings again unto their duties and right and to the room and authority which they have of God/ and of shadows to make them kings in dead/ and to put the world in his order again: them the kings deliver their swords & authority unto the hypocrites to slay him So drunken are they with the wine of the whore. ¶ The text that followeth in Paul will they haply lay to my charge and others. 
How shall they preach except they be sent is expounded.  How shall they preach except they be sent/ saith Paul in the said ten to the Romans. We/ will they say/ are the Pope/ Cardinal's and bishops all authority is ours. The scripture pertaineth unto us and is our possession And we have a law/ that whosoever presume to preach without the authority of the bishops is excommunicate in the dead doing. Whence therefore hast thou thine authority will they say. The old Pharisees had the scripture in captivity like wise/ and axed christ by what authority dost thou these things? as who should say. We are Pharisees & thou art none of our order nor hast authority of us Christ axed them another question and so will I do our hypocrites. Who sent you? God? Nay he that is send of God/ speaketh God's word john. iij. 
How to know who is sent of god and who is not.  Now speak ye not God's word/ ner any thing save your own laws made clean contrary unto God's word Christ's apostles preached Christ and not themselves. He that is of the truth/ preacheth the truth. Now ye preach no thing but lies/ and therefore are of the devil the father of all lies and of him are ye sent. And as for mine authority or who sent me. I report me unto my works as Christ john the fift and also tenth chapter. If God's word bear record that I say troth/ why should any man doubt/ but that God/ the father of truth and of light hath sent me as the father of lies and of darkness hath sent you/ and that the spirit of truth and of light is with me/ as the spirit of lies and of darkness is with you? By this means thou will that every man be a preacher will they say 
No man may preach but he that y● called and sent of God.  Nay verily. For God will that not and therefore will I it not/ no more than I would that every man of London were mayre of London/ or every man of the realm king thereof. 
☞  God is not the auctor of dissension and strife/ but of unite and peace and of good order. I will therefore that where a congregation is gathered together in Christ one be chosen after the rule of Paul/ and that he only preach/ and else no man openly: but that every man teach his household after the same doctrine. But if the preacher preach false: them whosoevers heart God moveth/ to the same it shallbe lawful to rebuke and improve the false teacher with the clear and manifest scripture/ and that same is no doubt a true prophet sent of God. For the scripture is Gods and there's that believe and not the false prophets.  
Sacrament is than as much to say as an holy sign. And the sacraments which Christ ordained preach God's word unto us and therefore justify and minister the spirit to them that believe/ as Paul thorough preaching the Gospel was a minister of righteousness and of the spirit unto all that believed his preaching. Dome ceremonies are no sacraments/ but superstitiousness. Christ's sacraments preach the faith of Christ as his apostles did and thereby justify. Antichristes doom ceremonies preach not the faith that is in Christ/ as his Apostles our misshapes and cardinals do not. But as Antichrist's bisshapes are ordained to kill who so ever preach the true faith of Christ so are his ceremonies ordained to quench the faith which Christ's sacraments preach. 
The difference between true sacraments and false.  And hereby mayst thou know the difference between Christ's signs or sacraments and Antichristes signs or ceremonies/ that Christ's signs speak & antichristes be doom  
Here by seist thou what is to be thought of all other ceremonies/ as hollowed water/ bred/ salt/ bows/ bells/ wax/ ashes and so forth/ and all other disguisings and apesplaye and of all manner conjurations/ as the conjuring of church and church yards and of altar stones and such like. where no promise of God is/ there can be no faith ner justifying/ ner forgevenes of sins▪ For it is more then madness to look for any thing of God save that he hath promised. How far he hath promised so far is he bound to them that believe and further not. 
A faith without gods promise' is idolatry:  To have a faith therefore or a trust in any thing/ where God hath not promised is plain idolatry and a worshepinge of thine own imagination in stead of God. Lat us see the pith of a ceremony or two to judge the rest by In conjuring of holy water they pray/ that whosoever be sprinkled there with may receive health as well of body as of soul/ and like wise in making holy bred and so forth in the conjurations of other ceremonies. Now we see by daily experiens that half there prayer is unherde. For no man receiveth health of body thereby. Not more of likelihood do they of soul. Ye we see also by experiens that no man receiveth health of soul thereby. For no man by sprynkelinge himself with holy water and with eating holy bred/ is more merciful then before/ or forgeveth wrong/ or becometh at one with his enemy/ or is more patient and less covetous and so forth. Which are the sure tokens of the soul health  
They preach also that the wagging of the bishops hand over us blesseth us and putteth away our sins. 
The bishops blessing.  Are these works not against Christ? How can they do more shame unto Christ's blood? For if the wagging of the bishops hand over me be so precious a thing in the sight of God that I am thereby blessed/ how than am I full blessed with all spiritual blessing in Christ as Paul sayeth Ephe. j Or if my sins be full done away in Christ/ how remaineth there any to be done away by such fantasies? The Apostles knew no ways to put a way sin or to bless us but by preaching Christ. 
How the postel's blessed ●s.  Paul sayeth Galat. ij. if righteousness come by the law/ then christ died in vain. So dispute I here. If blessing come by the wagging of the misshapes hand/ then died Christ in vain and his death blessed us not. And a little afore/ saith Paul/ if while we seek to be justified by Christ we be found yet sinners (so that we must be justified by the law or ceremonies) is not Christ then a minister of sin? So dispute I here. If while we seek to be blessed in Christ we are yet unblessed and must be blessed by the wagging of the bis●hapes hand/ what have we then of Christ but curse? Thou wilt say. When we come first to the faith/ then christ forgeveth us and blesseth us. But the sins which we afterward commit are forgiven us thorough such things. I answer: If any man repent truly and come to the faith and put his trust in Christ/ then as oft as he sinneth of frayl●e/ at the sigh of the heart is his sin put away in Christ's blood. For Christ's blood purge●● ever & blesseth ever. For John saith in the s●●ōde of his first epistle.  
This I writ unto you that ye sin not. And though any ●an sin (meaning of frailty and so repent) yet have we an advocate with the father/ jesus christ which is righteous/ and ●e it is that obtaineth grace for our sins & Heb. seven. it is written. But this man (meaning Christ) because he lasteth or abideth ever/ hath an everlasting priesthood Therefore is he able also ever to save them that come to god thorough him seeing he ever liveth to make intercession for us. The bishops therefore ought to bless us in preaching Christ and not to deceive us and to bring the curse of God upon us with wagging their hands over us. To preach is their duty only and not to offer their feet to be kissed or testicles or stones to be groped. We feal also by experience that after the Pope's/ bishops or Cardinal's blessing we are no other wise disposed in our souls then before.  
Let this be sufficient as concerning the sacraments and ceremonies/ 
The protestation of the auctor.  with this protestation/ that if any can say better or improve this with God's word/ no man shallbe better content there with than I For I seek no thing but the troth and to walk in the light. I submit therefore this work and all other that I have made or shall make (if God will that I shall more make) unto the judgements/ not of them that furiously burn all truth/ but of them which are ready with God's word to correct/ if any thing be said amiss/ and to further Gods word.  

Confession robbeth the sacraments and ma●e them fruitless  I Will talk a word or two after the worldly wisdom with them & make an end of this matter. If the sacraments justify/ as they say/ I understand by justifying forgevenes of sins. Then do they wrong unto the sacraments/ in as much as they rob the most part of them thorough confession of their effect and of the cause wherefore they were ordained. For no man may receive the body of Christ/ no man may mary/ no man may be oiled or an eled as they call it/ no man may receive orders/ except he be first shreven. Now when the sins be forgiven by shreft afore hand/ there is naught left for the sacraments to do. They will answer/ that at the least way they increase grace/ & not the sacraments only/ but also hearing of mass/ matins and evensong/ & receavinge of holy water/ holy bred & of the bishops blessing and so forth by all the ceremonies. 
What grace i●  By grace I understand the favour of God and also the gifts & working of his spirit in us/ as love kindness/ patience/ obedience/ mercifulness/ despising of worldly things/ peace/ concord & such like. 
How to know what justifieth and what not or what bringeth graand what not.  If after thou hast heard so many masses/ matins & evensong and after thou hast received holy bred/ holy water & the bishops blessing or a cardinals or the pope's/ if thou wilt/ thou be more k●de to thy neighbour & love him better than before/ if thou be more obedient unto thy superiors/ more merciful/ more ready to forgive wrong done unto thee/ more despisest the world & more a thirst after spritual things if after that a priest hath take orders he be less covetous than before: if a wife after so many and often pilgrimages be more chaste/ more obedient unto her husband/ more kind to her maids and other servants: If gentle men/ knights/ lords/ and kings and Emperors/ after they have said so often daily service with their 
●ith their chapellayns quoth ●e God give grace their chapellayn ● at the last make them not so mad to say service alone while they.  chapellaines know more of Christ then before and can better skill to rule their tenants/ subjects and realms christianly then before and be content with their duties/ then do such things increase grace/ if not/ it is a lie. whether it be so or no I report me to experience. If they have any other enterpretations of justifying or grace I pray them to teach it me. For I would gladly learn it. Now late us go to our purpose again    

¶ Gf miracles and worsheppinge of saints.  
Antichrist shall not only come with dying signs and disguised with falsehood but also with dying miracles and wonders/ saith Paul in the said place. ij. Thessa. ij. 
True miracles draw to christ.  All the true miracles which are of god/ are showed (as I above rehearsed) to move us to here God's word and to establish our faith therein and to confirm the truth of God's promises/ that we might with out all doubting believe them▪ For Gods word thorough faith bringeth the spri●te in to our hearts & also life/ as Chiist saith Ihon. vj. the words which I speak are spirit & life. The word also purgeth us & cleanseth us/ as Christ saith john. xv. ye are clean by the means of the word. Paul saith i Timoth. ij. One God/ one mediator (that is to say/ advocate/ intercessor/ or an atonemaker) between God & man the man Christ jesus which gave him self a ransom for all men Peter saith of Christ Act. iiij. Neither is there health in any other: neither yet also any other name given unto men wherein we must be saved. So now Christ is our peace our redemption or ransom for our sins/ our righteousness/ satisfaction and all the promises of God are ye & Amen in him two Cor. j And we for the great & infinite love which God hath to us in Christ ● love him again love also his laws & love one another/ And the deeds which we henceforth do/ do we not to make satisfaction or to obtain heaven: but to secure our neighbour to tame the flesh that we may wax perfect & strong men in christ and to be thankful to God again for his mercy/ and to glorify his name▪  
COntrary wise the miracles of Antichrist are done to pull the from the word of God and from belevinge his promises & from Christ & to put thy trust in a man or a ceremony wherein God's word is not. 
False miracles dryve from ch●iste.  As soon as God's word is believed the faith spread abroad them seize the miracles of god But the miracles of Antichrist/ because they are wrought by the devil/ to quench the faith/ grow daily more and more: neither shall cease until the worlds end among them that believe not God's word and promises. Seist thou not how God loosed and send forth all the devils in the old world among the heathen or gentiles? And how the devils wrought miracles and spoke to them in every image? Even so shall the devil work falsehood by one craft or another until the worlds end among them that believe not God's word. For the judgement and damnation of him that hath no lust to hear the troth/ is to hearelyes and to be stablished and grounded therein thorough false miracles/ and he that will not see/ is worthy to be blind and he that biddeth the spirit of God go from him is worthy to be without him.  
Paul/ Peter/ & all true Apostles preached Christ only. And the miracles did but confirm and stablish their preaching and those everlasting promises and eternal testament that God had made between man & him in Christ's blood/ and the miracles did testify also that they were true servants of Christ. Paul preached not him self ● he taught not any man to trust in him or his holiness or in Peter or in any ceremony but in the promises which God hath sworn only/ ye he mightily resisteth all such false doctrine both to the Corinthians/ Galathiens/ Ephesians and everywhere. 
He that teacheth to trust in a saint is a false prophet.  If this be true (as it is true and nothing more truer) that if Paul had preached him self or taught any man to believe in his holiness or prayer or in any thing/ save in the promises that God hath made and sworn to give us for Christ's sake/ he had been a false prophet ● why am not I also a false prophet/ if I teach the to trust in Paul or in his holiness or prayer/ or in any thing save in God's word as Paul did.  
If Paul were here and loved me (as he loved them of his time to whom he was sent and to whom he was a servant to preach christ/ 
What he should pray that prayeth for his neighbour.  what good could he do for me or wish me/ but preach Christ and pray to God for me/ to open mine heart/ to give me his spirit and to bring me unto the full knowledge of Christ? unto which port or haven/ when I am once come/ I am as safe as Paul/ fellow with Paul/ join their with Paul of all the promises of God and God's truth beareth my prayer as well as Paul's I also now could not but love Paul and wish him good/ and pray for him/ that God would strength him in all his temptations and give him victory/ as he would do for me. 
The wea●e should be taught and not deceived.  Never the less there are many weak/ and young consciences all ways in the congregation which they that have the office to preach aught to teach and not to disceave them.  

The spiritualty pray not that we might come to the knowledge of christ.  What prayers pray our clergy for us which stop us and exclude us from Christ and seek all the means possible to keep us from knowledge of Christ. They compel us to hire freres/ monks/ nuns/ canons/ and priests/ and to by their abominable merits/ and to hire the saints that are deed to pray for us/ for the very saints have they made hyrclynges also: because that their offerings come to their profit. What pray all those? that we might come to the knowledge of Christ/ as the postles did? Nay verily. For it is a plain case/ that all they which enforce to keep us from Christ/ pray not that we might come to the knowledge of Christ. And as for the saints (whose prayer was when they were a live that we might be grounded/ established and strenghted in Christ only) if it were of God that we should this wise worship them contrary unto their own doctrine/ I dare be bold to affirm that by the means of their prayers we should have been brought long a go unto the knowledge of God and Christ again/ though that these beasts had done their worst to let it. Late us therefore set our hearts at rest in Christ and in God's promises/ for so I think it best/ and let us take the saints for an example only and let us do as they both taught and did. 
The sa●tes are but an ensample.   
Let us set God's promises before our eyes/ and desire him for his mercy and for Christ's sake to fulfil them. And he is as true as ever he was/ and will do it ● 〈◊〉 well as ever he did. for to us are 〈…〉 made as well as to them.  
Moare over the end of God's miracles is good/ the end of these miracles are evil. For the offerings which are the cause of the miracles do but minister and maintain vice/ 
offerings cause the miracles.  sin and all abomination/ and are given to them that have to much so that for very abundance/ they foam out their own shame and corrupt the whole world with the stench of their filthiness  
Thereto what so ever is not of faith is sin/ Romanorum. xiv. Faith cometh by hearing God's word Roma. x. When now thou fastest or dost any thing in the worshepe of any saint belevinge to come to the favour of God or to be saved thereby if thou have God's word/ then is it true faith and shall save the. If thou have not God's word/ then is it a falls faith superstitiousness and idolatry and damnable sin.  
Also in the collects of the saints with which we pray God to save us thorough the mentes or deservinges of the Saints (which saints yet were not saved by their own deservinges themselves) we say Per Christum dominum nostrum/ that is for christ our lords sake. We say save us good lord thorough the saints merits for Christ's sake. How can he save us thorough the saints merits for Christ's sake and for his deserving merits and love? Take an example. A gentle man saith unto me I will do the uttermost of my power for thee/ for the love which I own unto thy father. Though thou hast never done me pleasure/ yet I love thy father well/ thy father is my friend and hath deserved that I do all that I can for the etc. Here is a testament and a promise made unto me in the love of my father only. If I come to the said gentle man in the name of one of his servants which I never saw never spoke with neither have any accoyntaunce at all with & say: Sir I pray you be good master unto me in such a cause. I have not deserved that ye should so do. Never the less I pray you do it for such a servants sake: ye I pray you for the love that you own to my father do that for me for such a servants sake. If I this wise made my petition/ would not men think that I come late out of Saint Patrick'S purgatory/ and had left my wits behind me. This do we. For the testament and promises are all made unto us in Christ. And we desire God to fulfil his promises for the saints sake ye that he will for Christ's sake do it for the saints sake.  
They have also martyrs which never preached God's word neither died therefore: 
All such martyrs are the pipes martyrs and no● Gods For mart●● signifieth a witness ●erar: now is he not gods wittenes that testifieth not his word.  but for preveleges and liberties which they falsely purchesed contrary unto God's ordinances You and such saints though they be deed/ yet rob now as fast as ever they did neither are less covetous now then when they were a live. I doubt not but that they will make a saint of my lord Cardinal after the death of us that be a live and know his juggling and crafty conveyaunce and will shrine him gloriously/ for his mightily defending of the right of holy church/ except we be diligent to leave a commemoration of that Nimroth behind us.  
The reasons where with they prove their doctrine are but fleshly and as Paul calleth them/ 
The reasons which they make for the worshepinge of saints are solved.  enticing words of man's wisdom/ that is to weet/ sophistry and blawlinge arguments of men with corrupt minds and destitute of the troth/ whose God is their belly/ unto which idol whosoever offereth not/ the same is an herytike/ and worthy to be brunt.  
The saint was great with God when he was a live/ as it appeareth by the miracles which God showed for him/ he must therefore he great now say they. This reason appeareth wisdom/ but is very foolishness with God 
☞  For the miracle was not showed that thou should put thy trust in the saint/ but in the word which the saint preached/ which word if thou belevedest it/ would save y●/ as god hath promised & sworn/ & would make y● also great with God/ as it did the saint.  
If a man have a matter with a great man or a king/ he must go first unto one of his mean servants and then hire and higher till he come at the king. This enrysing argument is but a blind reason of man's wit It is not like in the kyngdyme of the world and in the kingdom of God and christ.  

It is not like with kings and God.  With kings for the most part we have none accoyntaunce neither promise. They be also most commonly merciless. Moare over if they promise/ they are yet men as unconstante as are other people and as untrue. But with god/ if we have belief/ we are acomted and have an open way in unto him by the door Christ which is never shut but thorough unbelief/ neither is there any porter to keep any man out. By him saith Paul Ephe. ij. that is to say/ by christ we have an open way in unto the father. So are ye now no more strangers and forenars (saith he) but cetysens with the saints & of the household of God. God hath also made us promises and hath sworn: ye hath made a testament or a covenant and hath bound himself and hath sealed his obligation with Christ's blood and confirmed it with miracles. He is also merciful and kind/ and complaineth that we will not come unto him He is mighty and able to perform that he promiseth. He is true and can not be but true/ as he can not be but God. Therefore is it not like with the king and God.  
We be sinners say they/ God will not hear us. Behold how they i'll from god as from a tyrant merciless. Whom a man counteth most merciful unto him he soonest fleeth. But these teachers dare not come at God. Why? For they are the children of cain. If the saints love whom god hateth/ then God and his saints are divided. When thou prayest to the saints/ how do they know/ except that god/ whom thou countest merciless/ tell them? If god be so cruel and so hateth the it is not likely that he will tell the saints that thou prayest unto them.  
When they say we be sinners: 
Christ is no sinner.  I answer/ that Christ is no sinner/ save a satisfaction/ and an offering for sin. Take Christ from the saints and what are they? What is Paul without Christ? is he any thing save a blasphemer/ a persecuter/ a murderer/ and a sheder of Christian blood?  
But as soon as he came to christ he was no more a sinner but a mnister of righteousness he went/ not to Rome to take penance upon him/ but went and preached unto his brethren the same mercy which he had received free/ without doing penance or hyringe of saints or of monks or freres. Moare over if it be God's word that thou should put thy trust in the saints merits or prayers/ then be bold▪ For Gods word shall defend the and save the. If it be but thine own reason/ then fear. For God commandeth by Moses' Deuteronomion. xii. saying: what I command you that observe and do/ and put no thing to/ ner take ought therefro: ye & Moses warneth straightly in an hundred places that we do that only which God commandeth and which seemeth good and righteous in his sight and not in our own sight. For nothing bringeth the wrath of god so soon and so sore on a man/ as the idolatry of his own imagination.  
Last of all these arguments are contrary to the arguments of Christ and of his apostles. Christ disputeth Luke. xj▪ saying: if the son axe the father bred/ will he give him a stone? or if he ask him fish/ will he give him a serpent? and so forth. If ye then (saith he) which are evil can give good gifts to your children/ how much rather shall your heavenly father give a good spirit unto them that ask him? And a little before in the same chapter he saith. If a man came never s● out of season to his neighbour to borrow bred: even when he is in his chamber and the door shut/ and all his servants with him. Never the less yet if he continue knocking and praying/ he will rise and give him as much as he needeth/ though not for love/ yet to be rydd of him that he may have rest: As who should say/ what will god do if a man pray him: saying that prayer over cometh an evil man? Ask therefore (saith he) and it shallbe given you/ seek and ye shall find/ knock and it shallbe opened unto you. And Luke. xviij. he putteth forth the parable or similitude of the wicked judge which was overcome with the importune prayer of the widow. And concludeth saying: Hear what the wicked judge did. And shall not God avenge his elect which cry unto him night and day? Whether therefore we complain of the intolerable oppression & persecution that we suffer/ or of the flesh that combreth and resisteth the spirit/ God is merciful to hear us and to help us. Seist thou not also how Christ cureth many & casteth out devils out of many unspoken to/ how shall he not help/ if he be desired and spoken to?  
When the old Pharisees/ whose nature is to drive sinners from christ/ asked christ why he did eat with publicans and sinners. Christ answered that the whole needed not the physician but the sick. That is/ 
Christ is a gift given to sinners.  he came to have conversation with sinners to heal them▪ He was a gift given unto sinners/ & a treasure to pay their debts. And Christ sent the complayninge & disdaining Pharisees to the prophet 
God loveth mercy.  Oseas saying/ go and learn what this meaneth/ I desire or require mercy and not sacrifice. As who should say/ ye Pharisees love sacrifice and 
hypocrites love offerings  offering for to feed that God your belies with all/ but God commandeth to be merciful. Sinners are ever captives and a pray unto the Pharisees and hypocrites/ for to offer unto their bellies/ and to buy merits/ pardons and forgevenes of sins of them And therefore fear they them away from Christ with arguments of their belly wisdom. For he that receiveth forgevenes free of Christ will by no forgevenes of them. I came (saith Christ) to call/ not the rightwes/ but the sinners unto repentance. The Pharisees are righteous & therefore have no part with Christ/ neither need they. For they are gods themself & savars. But sinners that repent pertain to Christ. If we repent/ Christ hath made satisfaction for us all ready.  
God so loved the world/ that he gave his only son/ that none that believe on him should perish/ but should have everlasting live. For God sent not his son in to the world/ to condemn the world/ but that the world thorough him might be saved. He that believeth on him shall not be damned/ but he that believeth not he is damned all ready. john. iij.  
Paul Ro. u saith. Be cause we are justified thorough faith/ we are at peace with god thorough our lord jesus christ/ that is/ because that God/ which can not lie/ hath promised and sworn to be merciful unto us and to forgive us for Christ's sake/ we believe and are at peace in our consciences/ we run not hither and thither for pardon/ we trust not in this frere ner that monk neither in any thing save in the word of God only. As a child when his father threateneth him for his fault/ hath never rest/ till he hear the word of mercy and forgevenes of his father's mouth again/ but as soon as he heareth his father say/ go thy ways/ do me no more so/ I forgive the this fault/ then is his heart at rest/ then is he at peace/ then runneth he to no man to make intercession for him. Neither though there come any false marchaunde saying/ what wilt thou give me & I will obtain pardon of thy father for thee/ will he suffer him self to be beguiled/ no he will not buy of a wily fox that which his father hath given him freely.  
It followeth. god setteth out his love that he hath to us/ that is/ he maketh it appear/ that men may perceive love/ if they be not more them stock blind. In as much saith Paul as while we were yet sinners/ Christ died for us. Much more now/ saith he (seeing we are justified by his blood) shall we be preserved from wrath thorough him. For if when we were enemies we were reconciled to God by the death of his son: much more seeing we are reconciled/ we shallbe preserved by his life. As who should say/ if God loved us when we knew him not/ much more loveth he us now we know him. If he were merciful unto us while we hated his law/ much more merciful will he be now/ seeing we love it and desire strngth to fulfil it. And in the eight he argueth. If God spared not his own son but gave him for us all/ how shall he not with him give us all things also?  
Christ prayed john. xvij. not for the Apostles only/ but also for as many as should believe thorough their preaching and was herd/ what so ever we ask in his name the father giveth us Io. xuj. Christ is also as merciful as the saints. 
Why we come not to Christ.  Why go we not straightly way unto him? Verily because we feal not the mercy of god neither believe his troth. God will at the jest way (say they) hear us the sooner for the saints sake. Then loveth he the saint better than Christ & his own truth. Hears he us for the saints sake? so heareth he us not for his mercy. For merits and mercy can not stand together.  
Finally if thou put any trust in thine own deeds or in the deeds of any other man of any saint/ than mynishist thou the troth mercy and goodness of God. For if God look unto thy works or unto the works of any other man or goodness of the saint: them doth not he all things of pure mercy and of his goodness & for the truths sake which he hath sworn in Christ. Now saith Paul in the last to Titus. Not of the righteous deeds which we did: but of his mercy saved he us.  
Our blind disputers will say/ if our god deeds justify us not/ if God look not on our good deeds neither regard them ner love us the better for than what need we to do good deeds? 
God looketh on our good deeds.  I answer God looketh on our good deeds and loveth them/ yet loveth us not for their sakes. God loveth us first in Christ of his goodness and mercy/ and poureth his spirit in to us/ and giveth us power to do good deeds. And because he loveth us/ he loveth our good deeds: ye because he loveth us/ he forgeveth us our evil deeds which we do of frailty and not of purpose or for the nonce. Our good deeds do but testify only that we are justified and beloved. For except we were beloved and had God's spirit we could neither do ner yet consent unto any good dead. 
Antychriste turneth the rote● of the tree up Warde.  Antichrist turneth the roots of the trees upward He maketh the goodness of God the branches and our goodness the roots. We must be first good after Antichristes doctrine/ and move God and compel him to be good again for our goodnesses sake: so most God's goodness springe out of our goodness. Nay verily God's goodness is the rote of all goodness and our goodness/ if we have any/ springeth out of his goodness.   

¶ Prayer.  
OF prayer and good deeds and of the order of love or charity I have abundantly written in my book of the justifying of faith. Never the later that thou mayst see what the prayers and good works of our monks and freres and of other ghostly people are worth/ I will speak a word or two and make an end. Paul saith Gal. iij. All ye are the sons of God thorough faith in jesus Christ. For all ye that are baptized have put Christ on you (that is ye are become Christ him self) There is no jew (saith he) neither greek: neither bond ner free: neither man ner woman: but ye are all 
In christ we are one as good as another equally beloved and indifferently heard  one thing in Christ jesu. In Christ there is neither french ner english: but the frenchman is the englishman's own self/ and the english the frenchman's own self. In Christ there is neither father/ ner son: neither master: ner servant: neither husband/ ner wife: neither king/ ner subject: but the father is the sons self and the son the father's own self/ and the king is the subjects own self/ and the subject is the kings own self/ and so forth. I am thou thyself and thou art I myself and can be no near of kin. We are all the sons of God all Christ's servants bought with his blood and every man to other Christ his own self. And Collo. iij. You have put on the new man which is renewed in the knowledge of God after the image of him that made him (that is to say Christ) where is (saith he) neither greek ner jew/ circumcision ner uncircuncision/ barbarous or sythian/ bond or fire: but 
Christ is all to a christian man.  Christ is all in all things. I love the not now because thou art my father and hast done so much for me or my mother and hast borne me and given me suck of thy breasts (for so do Iew●s and saracenes) but because of the great love that Christ hath showed me. I serve the not be cause thou art my master or my king/ for hope of reward or fear of pain/ but for the love of Christ. For the children of faith are under no law (as thou seist in the Pistles to the romans to the Galathians/ in the first to Timoth. but are fire. 
The children of faith work of love and need no law to compel them.  The spirit of Christ hath written the lively law of love in their hearts which driveth them to work of their own accord freely & willingly/ for the great love's sake only which they see in christ/ and therefore need they no law to compel them. Christ is all in all things to them that believe/ and the cause of all love. 
We are all christ's servants and ●arve Christ.  Paul saith (Ephes. vj.) servants obey unto your carnal or fleshly masters with fear and trembling/ in singleness of your hearts as unto Christ? not with eye service as men pleasers: but as the servants of Christ: doing the will of God from the heart: even as though ye served the lord and not men. And remember that what so ever good thing any man doth/ that shall he receive again of the lord/ whether he be bond or fire. Christ thus is all in all things & cause of all to a Christian man. And Math. xxv saith Christ: in as much as ye have done it to any of the jest of these my brethren/ ye have done it to me. And in as much as ye have not done it unto one of the jest of these/ ye have not done it to me. Here seist thou that we are Christ's brethren and even Christ him self/ and what so ever we do one to another that do we to Christ. If we be in Christ we work for no worldly purpose/ but of love. As Paul saith two Corint. u The love of Christ compelled us (as who should say we work not of a fleshly purpose) For (saith he) we know henceforth no man fleshly: not though we once knew christ fleshly we do so now no more. We are other wise minded/ then when Peter drew his sword to fight for Christ. we are now ready to suffer with Christ and to lose life and all for our very enemies to bring them to Christ. If we be in Christ we are minded like unto christ/ 
Christ knoweth no thing worldly no not his very mother.  which knew no thing fleshly or after the will of the flesh/ as thou seist Matth. xii. when one said to him. Loo thy mother and thy brethren stand without desiring to speak with the. He answered/ who is my mother and who are my brethren? And stretched his hand over his disciples saying: see my mother and my brethren. For who so ever doth the will of my father which is in heaven/ the same is my brother my sister & my mother. He knew not his mother in that she bore him/ but in that she did the will of his father in heaven. So now as God the father's will and commandment is all to Christ even so Christ is all to a Christian man.  
Christ is the cause why I love the why I am ready to do the uttermost of my power for thee/ and why I pray for the And as long as the cause abideth/ so long lesteth the effect even as it is all way day/ so long as the son shineth. Do therefore the worst thou canst unto me: take away my goods: take away my good name: yet as long as 
As long as christ abideth so long a christian man loveth.  Christ remaineth in mine heart/ so long I love the not a whit the less and so long art thou as dear ●nto me as mine own soul/ and so long am I ready to do the good for thine evil and so long I pray for the with all mine heart. For Christ desireth it of me & hath deserved it of me. Thy unkindness compared unto his kindness is nothing at all/ ye it is swallowed up/ as a little smoke of a mighty wind/ and is no more seen or thought upon Moare over that evil which thou dost to me/ I receive not of thine hand/ but of the hand of God/ and as God's scourge to teach me patience and to nurture me. And therefore have no cause to be angry with the more then the child hath to be anger with his father's rod or a sick man with a sour or bitter medicine that healeth him/ or a prisoner with his fetters or he that is punished lawfully with the officer that punisheth him. Thus is Christ all and the whole cause why I love thee/ And to all can naught be added Therefore can not a little money make me love the better or more bound to pray for the ner make Gods commaundment greater. 
Money bindeth not chris●en to pray.  Last of all/ if I be in Christ then the love of Christ compelleth me. And therefore I am ready to give the mine and not to take thine from the if I be able I will do the service freely/ if not/ then if thou minister to me again/ that receive I of the hand of God which ministerith it to me by thee: For God careth for his and ministereth all things unto them and moveth turks and saracenes and all manner infidels to do them good/ 
God careth for his.  as thou seist in Abraham/ Isaac & jacob/ & how god went with joseph in to Egipte & gate him favour in the prison & in every place/ which favour joseph received of the hand of God & to God gave the thanks. This is God & Christ all in all: good & bad receive I of God. Then that are good I love/ because they are in Christ & the evil to bring them to Christ. When any man doth well I rejoice/ the god is honoured/ & when any man doth evil I sorrow because/ that God is dishonoured. Finally in as much as God hath created all & Christ bought all with his blood/ therefore aught all to seek God and Christ in all & else no thing.  
But contrary wise unto monks/ freres/ and to the other of our holy spiritualty the belly is all in all & cause of all love. 
The belly is a God and cause of all unto our spiritualty.  Offer thereto/ so art thou father/ mother/ sister/ and brother unto than Offerest thou not/ so know they that not/ thou art neither/ father/ mother/ sister/ brother ner any kin at all to them. She is a sister of ours he is a brother of ours say they he is verily a good man/ for he doth much for our religion. She is a mother to our covente▪ we be greatly bound to pray for them And as for such & such (say they) we know not whether they be good or bad or whether they be fish or flesh/ for they do naught for us we be more bound to pray for our benefactors (say they) and for them that give us/ then for them that give us not. For them that give little are they little bound and them they love little and for them that give much are they much bound and them they love much. And for them that give naught are they naught bound and them they love not at all. And as they love the when thou givest: so hate they the when thou takest away from them/ and run all under a stole and curse the as black as pitch. So is cloister love 
All is of the belly and no thing of Christ.  belly love/ cloister prayer belly prayer and cloister brotherhood belly brotherhood. Moare over love that springeth of Christ seeketh not her own self (i Corinth. xiii.) but 
Christis love For ●heteth herself: but monks love thinketh on the belly  forgetteth herself and bestoweth her upon her neighbours profit as Christ sought our profit & not his own. He sought not the favour of God for himself/ but for us ye ●e took the wrath and vengeance of God from us unto himself and bore it on his own back to bring us unto favour. Like wise doth a Christian man give to his brethren and robbeth them not as freres and monks do: But as Paul cammaundeth Ephe iiij. laboureth with his hands some good work to have where with to help the needy They give not but receive only. They labour not but live idly of the sweat of the poor. There is none so poor a widow/ though she have not to find herself and her children ner any money to give: yet shall the frere snach a cheese or some what. They preach/ sayst thou and labour in the word. 
Freres and monks ought not to preach.  First I say they are not called and therefore aught not: for it is the curates office. The curate can not sayst thou. What doth the thief there then? Secondarily a true preacher preacheth Christ's testament only & maketh christ the cause and reward of all our deeds & teacheth every man to bear his cross willingly for Christ's sake: But these are enemies unto the cross of christ and preach their belly which is their God Ephe. iij. and they think that lucre is the serving of God i Timo. vj. that is/ they think them christian only which offer unto their belies/ which when thou hast filled then spew they out prayers for thee/ to be thy reward/ and yet wot not what prayer meaneth. Prayer is the longing for God's promises/ which promises as they preach them not so long they not for them ner wish them unto any man. Their longing is to fill their ●anch whom they serve and not Christ and thorough sweet preaching and flattering words deceive the hearts of the simple and unlearned. Roma. xuj.  
Finally as Christ is the whole cause why we do all thing for our neighbour/ 
Christ is the whole cause why God loveth us.  even so is he the cause why god doth all thing for us/ why he receiveth us in to his holy testament & maketh us heirs of all his promises/ & poureth his spirit in to us/ & maketh ●s his sons/ and fascioneth us like unto Christ and maketh us such as he would have us to be 
How to know that we are Gods sons.  The assurance that we are sons/ beloved and heirs with Christ and have God's spirit in us/ is the consent of our hearts unto the law of God. Which law is all perfection and the mark where at all we ought to shoot. 
The law is the m●●ke: ye and the ●wich ●●om where wit● we oughne to try our selves and se how f●r●or●h we are purged.  And he that hitteth that mark/ so that he fulfilleth the law with all his heart soul and might and with full love and lust without all let or resistance is pure gold and needeth not to be put any more in the fire: he is straight and right and needeth to be no more shaven: he is full fascioned like Christ and can have no more added unto him. Nevertheless there is none so perfect in this life that findeth not let and resistance by the reason of original sin or birth poison that remaineth in him/ as thou mayst see in the lives of all the saints thorough out all the scripture and in Paul Ro. seven. The will is present/ saith he/ but I find no means to perform that which is good I do not that good thing which I would: but that evil do I which I would not. I find by the law that when I would do good/ evil is present with me. I delyte●n the law/ as concerning the inner man/ but I find another law in my members rebelling against the law of my mind & subduing me unto the law of sin. 
☞  Which law of sin is nothing but a corrupt & a poyesoned nature which breaketh in to evil lusts & from evil lusts in to weaked deeds & must be purged with the true purgatory of the cross of christ: 
The right cross of ●hrist  that is thou must hate it with all thine heart & desire god to take it from thee. And then what so ever cross God putteth on thy back bear it patiently whether it be poverty sickness or persecution or what so ever it be/ & take it for the right purgatory & think that God hath nailed the fast to it/ to purge the thereby 
He that loveth not the law and ha●eth sin hath no part with christ.  For he that loveth not the law and hateth his sin and hath not professed in his heart to fight against it & mourneth not to God to take it away and to purge him of it/ the same hath no part with christ 
How to try the doctrine of our spir●●ualte.  If thou love the law & findest that thou hast yet sin hanging on thee/ where of thou sorrowest to be delivered & purged as for an example/ thou hast a covetous mind & mistrustest god & therefore art moved to beguile thy neighbour & art unto him merciless/ not caring whether he sink or swim so thou mayst win by him or get from him that he hath: them get y● to the observaunte which is so purged from that sin that he will not once handle a penny & with that wile doth the soot fox make the goose come flying in to his hole ready prepared for his mouth with out his labour or sweat & buy of his merits which he hath instore & give thy money not in to his holy hands but to of him that he hath hired ●ther with part of his prayers or part of his pray to take the sin upon him and to handle his money for him. In like manner if any parson that is under obedience unto God's ordinance (whether it be son or daughter/ servaunte/ wife or subject) consent unto the ordinance/ and yet find contrary motions: let him go also to them that have professed an obedience of their own making/ and buy part of their merits. If thy wife give the ix words for three/ go to the charterhowse and buy of their silence and so 
If the praya●s and merits of our religious purge our lusts then are they of valve and else not  If the abstening of the observaunt from handling money heal thine heart from desiring money/ and the obedience of them that will obey no thing but their own ordinance/ heal thy disobedience to God's ordinance/ and the silence of the charterhouse monk tame thy wives tongue: then believe that their prayers shall deliver thy soul from the pains of that terrible and fearful purgatory which they have feigned to purge thy purse with all.  
The spiritualty increaseth daily. Moo prelate's more priests/ 
☞  more monks/ freres/ canons/ nuns and more heretics/ I would say hermits with like draff/ Set before the the increase of saint France's disciples in so few years. reckon how many thousand. ye how many twenty thousands/ not disciples only: but whole cloisters are sprung out of hell of them in so little space. Pateringe of prayers increaseth daily. Their service as they call it/ waxeth longer and longer and the labour of their lips greater/ new saints/ new service/ new feasts and new holy days. What take all these away? Sin? Nay. For we see the contrary by experience and that sin groweth as they grow. But they take away first god's word with faith/ hope/ peace/ unite/ love and concord than house and land/ rend and fee/ tour and town/ goods and cattle/ and the very meat out of men's mouths. 
What the spiritualty taketh away with their prayers.  All these live by purgatory. 
When other weep they sing and when other lose they win.  When other weep for their friends they sing merrily when other lose their friends they get friends. The pope with all his pardons is grounded on purgatory. priests monks/ canons/ freres with all other swermes of hypocrites do but empty purgatory and fill hell. Every mass/ say they/ delivereth one soul out of 
All is of purgatory. The● physicians give no other medicines save purgation● only.  purgatory. If that were true/ ye if ten masses were enough for one soul/ yet were the parish priests and curates of every parish sufficient to scour purgatory. All the other costly work men might be well spared:   

¶ The four senses of the scripture.  
THey divide the scripture in to iiij. senses/ the literal/ tropological/ allegorical anagogical. The literal sense is become nothing at all. For the pope hath taken it clean away and hath made it his possession. He hath partly locked it up with the false & counterfeited keys of his traditions ceremonies & feigned lies And partly dryveth men from it with violence of sword. For no man dare abide by the literal sense of the text/ but under a protestation/ if it shall please the pope. The tropological sense pertaineth to good manners (say they) and teacheth what we aught to do. The allegory is appropriate to faith/ & the anagogical to hope and things above. Tropological & anagogical are terms of their own feigning and all together unnecessary. For they are but allegories both two of them and this word allegory comprehendeth them both and is enough. For chopological is but an allegory of manners and anagogical an allegory of hope. 
Allegory and what it signifieth.  And allegory is as much to say as strange speaking or borrowed speech. As when we say of a wantan childen/ this sheep hath maggots in his tail/ he must be anointed with byrchin salve which speech I borrow of the shepherds ¶ Thou shalt understand therefore that the scripture hath but one sense which is the literal sense. 
The scripture hath but one sense.  And that literal sense is the rote and ground of all & the an●re that never faileth where unto if thou cleve thou canst never err or go out of the way. And if thou leave the literal sense▪ thou canst not but go● out of the way. Never the later the scripture useth proverbs/ similitudes/ riddles or allegories as all other speeches do/ but that which the proverb/ similitude/ redell or allegory signifieth is ever the literal sense which thou must seek out dilgently. As in the english we borrow words and sentences of one thing and apply them unto another and give than new significations We say let the see swell and rise as he will yet hath God appointed how f●rre he shall go: meaning that the tyrants shall not do what they would/ but that only which God hath appointed them to do/ look yet thou leap/ whose literal sense is/ do nothing suddenly or without avisement. Cut not the bow that thou standest upon whose literal sense is oppress not the commons and is borrowed of hewers. When a thing speadeth not well/ we 
Borrowed speech.  borrow speech and say/ the Byshope hath blessed it/ because that nothing speadeth well that they medyll with all. 
☜  If the podech be burned to or the meat over roasted/ we say/ the bishop hath put his foot in the pot or the bishop hath played the coke/ because the bishops burn who they lust and whosoever displeaseth them. He is a pontifical fellow/ that is/ proud and stately. He is popish/ that is/ superstitious & faithless. It is a pastime for a prelate It is a pleasure for a pope. He would be free and yet will not have his heed shaven. He would that no man should smite him & yet hath not the pope's mark. And of him that is betrayed and woteth not how/ we say/ he hath been at shrift▪ she is master parsons sister's daughter▪ he is the bishops sisters▪ son/ he hath a cardinal to his uncle/ she is a spiritual whore/ it is the gentle woman of the parsonage/ he gave me a Ryrieleyson. And of her that answereth her husband vj. words for one we say/ she is a sister of the charter house/ as who should say/ she thinketh that she is not bound to keep silence/ their silence shallbe a satisfaction for her. And of him that will not be saved by Christ's merits/ but by the works of his own imagination we say it is a holy work man. Thus borrow we and feign new speech in every tongue. All fabels prophecies and riddles are allegories as Ysopus fabels and Marliens prophecies and the interpretation of them are the literal sense.  
So in like manner the scripture borroweth words and sentences of a ● manner things and maketh proverbs and similitudes or allegories. As Christ saith Luke. iiij. Physician heal thyself. Whose interpretation is do that at whom which thou do●st in strange places and that is the literal sense. So when I say Christ is a lamb/ I mean not a lamb that beareth will/ but a meek and a patient lamb which is beaten for other men's faults. Christ is a vine/ not that beareth grapes: but out of whose rote the branches that believe/ suck the spirit of life and mercy and grace and power to be the sons of God and to do his william. The similitudes of the Gospel are allegories borrowed of worldly matters to express spiritual things. The Apocalypse or revelations of john are allegories whose literal sense is herd to find in many places.  
Beyond all this/ 
The right use of allegories.  when we have found out the literal sense of the scripture by the process of the text or by a like text of another place▪ Then go we & as the scripture borroweth similitudes of worldly things even so we again borrow similitudes or allegories of the scripture and apply them to our purposes/ 
Allegories are no sense of scripture.  which allegories are not sense of the scripture: but free things besides the scripture and all together in the liberty of the spirit. Which allegories I may not make at all the wild adventures: but must keep me with in the compass of the faith and ever apply mine allegory to Christ and unto the faith. 
☜  Take an ensample/ thou hast the story of peter how he smote of Malchuses ear and how Christ healed it again. There hast thou in the plain text great learning/ great fruit & great edifying which I pass over because of tediousness. Then come I/ when I preach of the law and the gospel/ and borrow this example to express the nature of the law and of the Gospel and to paint it unto the before thine eyes. And of Peter and his sword make I the law and of Christ the gospel saying/ as Peter's sword cutteth of the ear so doth the law. The law damneth/ the la killeth/ and mangleth the conscience.  
There is no ear so righteous that can abide the hearing of the law. There is no dead so good but that the law damneth it. But Christ/ that is to say the Gospel/ the promises and testament that God hath made in Christ healeth the ear and conscience which the law hath hurt. The Gospel is life/ mercy and forgevenes freely/ and all together an helinge plaster. And as Peter doth but hurt and make a wound where was none before: even so doth the law. For when we think that we are holy and righteous and full of good deeds if the law be preached a right/ our righteousness and good deeds vanish away/ as smoke in the wind and we are left damnable sinners only And as thou seist how the Christ healeth not till Peter had wounded/ & as an healing plaster helpeth not till the corrosy hath troubled the wound/ even so the Gospel helpeth not/ but when the law hath wounded the conscience and brought the sinner in to ●he knowledge of his sin. 
Allegories prove no thing  This allegory proveth no thing neither can do. For it is not the scripture/ but an example or a similitude borrowed of the scripture to declare a text or a conclusion of the scripture more expre●ly and to rote it and grave it in the heart. For a similitude or an example doth print a thing much deeper in the wits of a man then doth a plain speaking and leaveth behind him as it were a sting to prick him forward and to awake him with all 
If thou can not prove the allegory with an open text then is it false doctrine.  Moare over if I could not prove with an open text that which the allegory doth express/ then were the allegory a thing to be gested at and of no greater value than a tale of Robin hood. This allegory as twichinge his first part is proved by Paul in iij. chap. of his Pistol to the Rom. where he sayeth. The law causeth wr●th. And in seven. chapter to the Rom. When the law or commandment came/ sin revived/ and I become deed▪ And in the ij. pistle to the Corinth. in thread chapter/ the la is called the minister of death and damnation &ce. And as concerning the second part Paul saith to the romans in .v. chapter In that we are justified by faith we are at peace with God. And in the second pistle to the Corinthians in three The Gospyll is called the ministration of justifying and of the spirit. And Gala. iiij. The spirit cometh by preaching of the faith etc. 
The literal sense proveth the allegory.  This doth the literal sense prove the allegory and bear it/ as the foundation beareth the hou●. And because that allegories prove nothge therefore are they to be used soberly and seldom and only where the text offereth the an allegory.  
And of this manner (as I above h●ve done) doth Paul borrow a similitude/ ● figure or an allegory of Genesis to express the nature of the law and of the Gospel/ and by Agar & her son declareth the property of the law and of her bond children which willbe justified by deeds/ and by Sara and her son declareth the property of the Gospel and of her free children which are justified by faith/ and how the children of the law which believe in their works persecute the children of the Gospel which believe in the mercy and truth of God and in the testament of his son jesus our lord. And like wise do we borrow likenesses or allegories of the scripture/ as of Pharaoh and Herod and of the scribes and Pharisees/ to express our miserable captivity and persecution under antichrist the Pope. 
The faith was lost thorough allegories.   
The greatest cause of which captivity and the decay of the faith and this blindness wherein we now are/ sprang first of allehoryes. For Origen and the of his time drew all the scripture unto allegories. whose ensample they that came after followed so long/ till at the last they forgot the order/ and process of the text/ supposing that the scripture sarved but to fain allegories upon. In so much that twenty doctors expound one text twenty ways/ as children make descant upon plain song 
chopological sophisters.  Then came our sophisters with their Anagogical and chopological sense and with an antetheme of half an inch/ out of which some of them draw a thread of ix days long. Ye thou shalt find enough that will preach Christ/ and prove what some ever point of the faith that thou wilt/ as well out of a fabell of Ovide 
Poetry is as good divinity as the scripture to our school men.  or any other poyet/ as out of saint john's Gospel or Paul's pistels. Ye they are come unto such blindness that they not only say the literal sense profiteth not/ but also that it is hurtful and noisome and killeth the soul. 
The literal sense killeth s●le sophister.  Which damnable doctrine they prove by a text of Paul ij Corinth. iij. Where he sayeth the letter killeth but the spirit giveth life. Loo say they the literal sense killeth and the spiritual sense giveth life. We must therefore/ say they/ seek out some choplogical sense.  
Here learn what sophistry is and how blind they are/ that thou mayst abhor them and spew them out of thy stomach for ever. Paul by the letter meaneth Moses' law. which the process of the text following declareth more bright than the son. But it is not their guise to look on the order of any text but as they find it in their doctoures so allege they it and so understand it 
The letter kill this expound.  Paul maketh a compareson between the law and the Gospel and calleth the law the letter/ because it was but letters graven in two tables of cold stone. For the law doth but kill and damn the consciences/ as long as there is no lust in the heart to do that which the law commandeth. Contrary wise he calleth the Gospel the administration of the spirit and of righteousness or justifying For when Christ is p●eached and the promises which God hath made in Christ are believed/ the spirit entereth the heart and looseth the heart and giveth lust to do the law and maketh the law a lyvely thing in the heart. 
To love the law is righteousness.  Now as soon as the heart lusteth to do the law/ then are we righteous before God and our sins forgiven. Nevertheless the law of the letter graved in stone and not in the hearts was so glorious/ that Moysesis' face shone so bright that the children of Israel could not behold his face forbryghtnes. It was also given in thunder and lighninge and t●reble signs/ so that they for fear came tot Moses and desired him that he would speak to them & let God speak no more. Jest we die (said they) If we hear him any more: as thou mayst see Exodi twenty. Wherapon Paul maketh his comparison saying: if the ministration of death thorough the letters figured in stones was glorious/ so that the children of Israel could not behold the face of Moses for the glory of his countenance: why shall not the administration of the spirit be glorious? And again: if the administration of damnation be glorious: much more shall the administration of righteousness excead in glory: That is/ if the law that killeth sinners and helpeth them not be glorious: then the Gospel which pardoneth sinners and giveth them power to be the sons of God and to over come sin/ is much more glorious. And the text that goeth before is as clear.  
For the holy apostle Paul sayeth/ ye Corinthians are our Pistol/ which is understand and read of all men/ in that ye are known how that ye are the pistle of Christ ministered by us and written: not with ink (as Moses' law) but with the spirit of the lyvinge God: not in tables of stone (as the ten commandments) but in the fleshy tables of the heart/ as who should say/ we writ not a deed law with ink & in parchment/ ner grave that which damned you in tables of stone: but preach you that which bringeth the spirit of life unto your breasts/ which spirit writeth and graveth the law of love in your hearts and giveth you lust to do the will of God. And forthermoare/ saith he our ableness cometh of God which hath made us able to minister the new testament/ not of the letter (that is to say not of the law) but of the spirit. For the letter (that is to say the law) killeth: but the spirit giveth life (that is to say the spirit of God which entereth your hearts when ye believe the glad tidings that are preached you in christ/ quickeneth your hearts and giveth you life & lust and maketh you to do of love and of your own accord with out compulsion/ that which the law compelled you to do and damned you because ye could not do with love and lust and naturally. This seist thou that the letter signifieth not the literal sense and the spirit the spiritual sense. And Rom. ij. useth Paul this term litera for the law. And Ro. seven. where he sets it so plain/ that if the great wrath of God had not blinded them they could never have stumbled at it.  
God is a spirit and all his words are spiritual. His 
The literal sense is spiritual.  literal sense is spiritual and all his words are spiritual. When thou readest. Mathei. j she shall bear a son and thou shalt call his name jesus. For he shall save his people from their sins This literal sense is spiritual and everlasting life unto as many as believe it. And the literal sense of these words Math. v. blessed are the merciful/ for they shall have mercy are spiritual and life. Whereby they that are merciful may of right by the truth and promise of God calenge mercy. And like is it of these words. Mathei vj. If you forgive other men their sins your heavenly father shall forgive you yours. And so is it of all the promises of God. Finally all gods words are spiritual/ if thou have eyes of God to see the right meaning of the text and where unto the scripture pertaineth and the final end and cause thereof.  
All the scripture is either the promises and testament of God in Christ and stories pertaining there unto/ to strength thy faith either the law and stones pertaining thereto to fear the from evil doing. 
What is to be sought in the scripture and in the literal sense.  There is no story nor gest/ seem it never so simple or so vile unto the world/ but that thou shalt find therein spirit and life and edifying in the literal sense. For it is God's scripture written for thy learning and comfort. There is no clout or rag there that hath not precious relics wrappeth therein of faith/ hope/ patience and long soferinge and of the truth of God/ and also of his ryghtwesnes. Set before the the story of 
The story of Reuben.  Reuben which defiled his father's bed. Mark what a cross G●d sofered to fall on the neck of his elect jacob. Considre first the shame among the heathen/ when as yet there was no mo● of the whole world with in the testament of God but he and his household. I report me to our prelate's which sw●re by their 
Swear they by their honour? then are they not ready to suffer shame for Christ's sake.  honour whether it were a cross or no. Seist thou not how our wicked builders rage/ because they see their buildings burn/ now they are tried by the fire of God's word/ and how they steer up the whole world/ to quench the word of God/ for fear of losing their honour? Then what business had he to pacify his children? Look what a do he had at the defylinge of his dochter Dina. And be thou sure that the brethren there were no more furious for the defylinge of their sister/ then the sons here for the defiling of their mother. Mark what followed Reuben/ to fear other that they shame not their fathers and mothers. He was cursed and lost the kingdom and also the prestdome/ and his tribe or generation was ever few in numbered as it appeareth in the stories of the Bible.  

The adultery of David.  The adultery of David with Barsabe is an ensample/ not to move us to evil: but if (while we follow the way of righteousness) any chance dryve us a side/ that we despair not. For if we saw not such infirmities in Gods elect/ we which are so week and fall so oft should utterly despair and think that God had clean forsaken us. It is therefore a sure and an undoubted conclusion/ whether we be holy or onholy/ we are all sinners. But the difference is/ that God's sinners consent not to their sin. 
The difference between gods sinners and the devils.  They consent unto the law that it is both holy and righteous and morn to have their sin taken away. But the devil's sinners consent unto their sin and would have the law and hell taken away and are enemies unto the righteousness of God.  
Like wise in the whomely ges● of No/ 
Noe·  when he was drunk/ and lay in his tent with his pryvey membres opon/ hast thou great edifying in the literal sense. Thou sayst what become of the cursed children of wicked ham which saw his fathers privey membres and gested thereof unto his brethren. Thou sayst also what blessing fell on S●m and japhet which went backward and covered their fathers membres and saw them not. And thredly thou sayst what infirmity accompanieth Gods elect be they never so ●oly/ which yet is not imputed unto them. For the faith and trust they have in God swalloweth up all there sins. 
The Pope is likened to ham   
Not with standing this text offereth us an apt & an honsome allegory or similitude to destribe our wicked have antichrist the pope which many hundred years hath done all the shame that heart can think unto the privey member of God which is the word of promise or the word of faith as Paul calleth it Roma. x. and the Gospel and testament of Christ wherewith we are begotten/ as thou seist i Petri. j and james. j And as the cursed children of ham grew in to giants so mighty and great that the children of Israel seemed but grasshoppers in respect of them: so the cursed sons of our Ham the Pope his cardinals/ bishops/ abbots/ monks and freres are become mighty giants above all power and authority/ so that the children of faith in respect of them/ be much less than grasshoppers. 
The will to heaven by a way of there own making.  They heap mountain upon mountain and will to heaven by their own strength and by a way of their own making and not by the way Christ Never the later those giants for the w●kednes and abominations which they had wrought/ did God utterly destroy/ part of them by the children of Loath and part by the children of Esau and seven nations of them by the children of Israel. So no doubt shall he destroy these for like abominations and that shortly. For their kingdom is but the kingdom of lies and falsehood which must needs perish at the coming of the truth of God's word/ as the night vanesheth away at the presence of day. The children of Israel slew not those giants/ but then power of God/ God's truth and promises as thou mayst see in Deutero. * So it is not we that shall destroy those giants/ as thou mayst see by Paul ij. Thessaloni. ij. speaking of our ham Antichrist. Whom the lord shall destroy (sayeth he) with the spirit of his mouth (that is/ by the words of truth) and by the brightness of his coming (that is/ by the preaching of his Gospel.  
ANd as I have said of allegories/ even so it is of worldly similitudes which we make either when we preach either when we expound the scripture. 
The use of similitudes.  The similitudes prove no thing/ but are made to express more plainly that which is contained in the scripture & to lead the in the spiritual vnderstondinge of the text. As the similitude of matrimony is taken to express the marriage that is between christ & our souls & what exceeding mercy we/ have there/ where of all the scriptures make mention. And the similitude of the members/ how every one of them careth for other is take to make the feel what it is to love thy neighbour as thyself. 
A similitude with out scripture is a sure token of a false prophet.  That preacher therefore that bringeth a naked similitude to prove that which is contained in no text of scripture ner followeth of a text/ count a disceaver/ a leader out of the way and a false prophet/ & beware of his philosophy and persuasions of man's wisdom as Paul every where warneth the. Paul j Corinth. ij. saith: 
Paul preached not worldly wisdom.  my words and my preaching were not with enticing words and persuasions of man's wisdom but in showing of the spirit and power/ that is/ he preached not dreams confirming them with similitudes: but God's word confirming it with miracles & with working of the spirit the which made them feel every thing in their her●es. That your faith/ saith he/ should not stand in the wisdom of man: but in the power of God 
Similitudes and reason's of man's wisdom make no faith but wavering opinions only.  For the reasons & similitudes of man's wisdom make no faith/ but wavering & uncertain opinions only: one draweth me this way with his argument another that/ and of what principle thou provest black another proveth white/ and so am I ever uncertain/ as if thou tell me of a thing done in a far land and another tell me the contrary/ I wot not what to believe. But faith is wrought by the power of God/ that is/ 〈◊〉 God's word is preached/ the spirit entereth thine heart & maketh thy soul feel it and maketh the so sure of it/ 
God's word maketh sure faith for god can not lie.  that neither adversite nor persecution/ ner death/ neither hell/ ner the powers of hell/ neither yet all the pains of hell could once prevail against the or move the from the sure rock of God's word/ that thou shouldest not believe that which God hath sworn.  
And Peter. ij. Petri. j saith we followed not deceavable 
Peter preached not fables and false similitudes but the plain scripture.  fables/ when we opened unto you the power and coming of our lord jesus Christ: but with our eyes we saw his majesty. And again/ we have (saith he) a more sure word of prophesy/ where unto if ye take heed/ as unto a light shining in a dark place/ ye do well. The word of prophecy was the old testament which beareth record unto Christ in every place/ without which record the Apostles made neither similitudes nor arguments of worldly wit. 
☜  Here of seist thou/ that all the allegories/ similitudes/ pesuasions & arguments which they bring without scripture/ to prove praying to saints/ purgatory/ ear confession & that God will he are thy prayer more in one place then in another/ and that it is more meritorious to eat fish then flesh/ and that to disgise thyself and put on this or that manner cote is more acceptable then to go as God hath made thee/ & that wedowhode is better than matrimony and virginity than wedowhode/ and to prove the assumption of our lady and that she was borne without original sin/ ye and with a kiss say some/ are but false doctrine. 
Scole doctrine.   
Take an ensample how they prove that wedowhode & virginity exceed matrimony they bring this worldly similitude He that taketh most pain for a man deserveth most and to him a man is most bound/ so like wise must it be with God and so forth: now the widow and virgin take more pain in resisting their lusts then the married wife/ therefore is their state holier. first I say/ that in their own sophistry a similitude is the worst and feeblest argument that can be and proveth lest and soonest disceaveth. 
Similitudes are no good arguments among the sophisters own selves.  Though that one son do more service for his father than another/ yet is the father fire and may with right reward them all a like. For though I had a thousand brethren and did more them they all/ yet do I not my duty. The fathers and mothers also care most for the least and wekest and them that can do least: ye for the worst care they most and would spend/ not their goods only: but also their blood to bring them to the right way. And even so is it of the kingdom of Christ as thou mayst well see in the similitude of the riotous son Luke. xv. Moare over Paul saith i Cor. seven. It is better to marry then to burn. For the person that burneth can not quietly serve God in as much as his mind is drawn away and the thoughts of his heart occupied with wonderful and monstrous imaginations. He can neither see/ ner hear/ ner read but that his wits are rapt and he clean from himself. And again/ saith he/ circumcision is nothing uncircuncision is no thing: but the keeping of the commandments is all together. Look where in thou canst best keep the commandments thither get thyself and therein abide/ whether thou be widow wife or maid/ and then hast thou all with God 
We must cure our infirmites' with the remedies that god hath ordained and not tempt God.  If we have infirmities that draw us from the laws of God/ let us cure them with the remedies that God hath made. If thou burn marry For God hath promised the no chastity/ as long as thou mayst use the remedy that he hath ordained: not more than he hath promised to flake thine hunger without meat  
Now to ask of God more than he hath promised cometh of a false faith and is plain idolatry: and to desire 
What tempting of God is.  a miracle where there is natural remedy/ is tempting of God. And of pain taking this wise understand. He that taketh pain to keep the commandments of god is sure there by that he loveth god and that he hath god's spirit in him. And the more pain a man taketh (I mean patiently and without grouginge) the more he loveth God and the perfecter he is and near unto that health which the souls of all christian men longefore and the more purged from the infirmity and sin that remaineth in the flesh: but to look for any other reward or promotion in heaven or in the life to come than that which God hath promised for Christ's sake and which Christ hath deserved for us with his pain taking/ is abominable in the sight of God. For Christ only hath purchesed the reward/ and our pain taking to keep the commandments doth but purge the sin that remaineth in the flesh/ and cerrifie us that we are chosen & sealed with God's spirit unto the tewarde that Christ hath purchased for us.  
I was once at the creating of doctors of divinity/ where the oponente brought the same reason to prove that the widow had more merit then the virgin/ because she had greater pain for as much as she had once proved the pleasures of matrimony. Ego ne go domine doctor said the respondente. For though the virgin have not proved/ yet she imagineth that the pleasure is greater than it is in dead and therefore is more moved and hath greater temptation and greater pain. Are not these disputers they that Paul speaketh of in the sixth chapter of the first pistle to Timotheum. That they are not/ content with the wholesome words of our lord jesus Christ/ and doctrine of godliness. And therefore know no thing: but wast their brains about questions and strifte of words/ whereof spring envy/ strife and railing of men with corrupt minds destitute of the troth.  
As pertaining to our ladies body/ wh●re it is or where the body of Elyas/ of john the Evangeliste and of many other be/ pertaineth not to us to know. One thing are we sure of/ that they are where God hath laid them. 
☜  If they be in heaven/ we have never the more in Christ: If they be not there/ we have never the less. Our duty is to prepare ourselves unto the commandments and to be thankful for that which is opened unto us/ and not to sherch the unsherchable secrets of God. Of God's secrets can we know no more then be openeth unto us. If God shut/ who shall open? How then can natural reason come by the knowledge of that which God hath hid unto himself?  
Yet let us see one of their reasons where with they prove it. The chief reason is this/ every man doth more for his mother/ say they/ then for other/ in like manner must Christ do for his mother/ therefore hath she this pre-eminence/ that her body is in heaven. And yet Christ in the twelve chapter of Mathe. knoweth her not for his mother: but as farforth as she kept his father's commandments. And Paul in the second Pistol to the Corintheans in u chap. knoweth not Christ himself fleshly or after a worldly purpose. Last of all god is free & no further bound them he bindeth himself: if he have made her any promise he is bound/ if not/ then is he not. Finally if thou set this above rehearsed chapter of Math. before the where Christ would not know his mother/ and the second of john where he rebuked her/ and the second of Luke where she lost him and how negligent she was to leve him behind her at jerusalem unwares and to go a days journey year she sought for him thou mightest solve many of their reasons which they make of this matter/ and that she was without original sin: read also Erasmusis annotations in the said places. And as for me I commit all such matters unto those idle bellies which have nought else to do/ then to move such questions and give them free liberty to hold what they list/ as long as it hurteth not the faith/ whether it be so or no: exhorting yet with Paul all that will please God and obtain that salvation that is in christ/ that they give no heed unto unnecessary and brawling disputations/ and that they labour for the knowledge of those things without which they cannot be saved And remember that the son was given us to guide us in our way and works bodily. Now if thou leave the natural use of the son & will look directly on him to see how bright he is and sochlike curiosity than will the son blind the. So was the scripture given us to guide us in our way and works ghostly. The way is Christ and the promises in him are our salvation if we long for them. Now if we shall leave that right use and turn ourselves unto vain questions and to sherch the unsherchable secrets of God: then no doubt shall the scripture blind us as it hath done our school men and our soot disputers.  
ANd as they are false prophets which prove with allegories/ similitudes and worldly reasons that which is no where made mention of in the scripture. 
☜  Even so count them for false prophets which expound the scriptures drawing them unto a worldly purpose clean contrary unto the 
In expounding of the scripture we must have a respect unto the lyvinge and practising of christ and of his apostles and prophets  example/ living/ and practising of Christ and of his Apostles and of all the holy prophets. For saith Peter. ij. Petri. j no prophesy in the scripture hath any private interpretation. For the scripture came not by the will of man: but the holy men of God spoke/ as they were moved by the holy ghost. No place of the scripture may have a private exposition/ that is it may not be expound after the will of man or after the will of the flesh or drawn unto a wordldly purpose contrary unto the open texts and the general articles of the faith and the whole course of the scripture and contrary to the living and practising of Christ and the Apostles and holy prophets. For as they came not by the will of man so may they not be drawn or expound after the will of man: but as they came by the holy ghost/ so must they be expound and understand by the holy ghost. The scripture is that where with God draweth us unto him and not where with we should be lead from him. The scriptures springe out of God and flow unto Christ/ and were given to lead 
The scripture was given to lead us unto Christ.  us to Christ. Thou must therefore go along by the scripture as by a line/ until thou come at Christ/ which is the ways end and resting place. If any man therefore use the scripture to draw the from Christ and to nosell the in any thing save in Christ/ the same is a false prophet. And that thou mayst perceive what Peter meaneth/ it followeth in the text. 
☞  There where false prophets among the people (whose prophecies were belly wisdom) as there shallbe false teachers among you: which shall prively bring in damnable 
Sects or orders.  sects (as thou seist how we are divided in to monstrous sects or orders of religion) even denienge the lord that hath bought them. (For every one of them taketh on him to cell the for money that which God in Christ promiseth the freely) and many shall follow their damnable ways/ by whom the way of troth shallbe evil spoken of (as thou seist how the way of troth is become heresy seditious or cause of insurrection and breaking of the kings peace and treason unto his hynes). And thorough covetousness with feigned words shall they make merchandise of you. Covetousness 
Covetousness and desire of honour is the end of all false doctrine and that which false prophets seek.  is the conclusion: for covetousness and ambition that is to say/ lucre and desire of honour is the final end of all false prophets and of all false teachers. Look upon the Pope's false doctrine/ what is the end thereof and what seek they there by? Wherefore serveth 
Purgatory.  purgatory? but to purge thy purse and to poll the and rob both the and thy hyeres of house and lands and of all thou hast/ that they may be in honour. Serves not 
Pardons.  pardons for the same purpose? Whereto pertaineth 
praying to saints.  praying to saints but to offer unto their bellies? Wherefore serveth 
Confession.  confession/ but to sit in thy conscience and to make the fear and tremble at what so ever they dream and that thou worshepe them as Gods: and so forth in all their traditions/ ceremonies/ and conjurations they serve not the lord: but their belies. And of their false expounding the scripture and drawing it contrary unto the example of Christ and the Apostles and holy Prophets unto their damnable covetousness and filthy ambition take an example. 
An example of false expounding the scriptures.   
Math. xuj. When Peter saith to Christ thou art the son of the lyvinge God/ and christ answered/ thou art Peter and upon this rock I will build my congregation. By the rock interpret they Peter. And then cometh the pope and willbe Peter's successor/ whether Peter will or will not/ ye whether God will or will not and though all the scripture say nay to any such succession/ and sayeth/ loo I am the rock/ the foundation and heed of Christ's church 
Christ the faith and Gods-word is the rock and not the pope  Now sayeth all the scripture that the rock is Christ/ the faith and God's word. As christ sayeth Math. seven. he that heareth my words & doth thereafter is like a man that buildeth on a rock. For the house that is build on God's words will stand/ though heaven should fall. And john. xv. Christ is the wine & we the branches/ so is Christ the rock/ the stock & foundation where on we be build. And Paul. j Cor. iij. calleth Christ our foundation & all other/ whether it be Peter or Paul/ he calleth our servants to preach Christ & to build us on him. If therefore the pope be Peter's successor/ his duty is to preach Christ only and other authority hath he none. 
The auctorice of Peter's successor is but to preach.  Andrea. ij.xj. Paul marrieth us unto Christ and dryveth us from all trust and confidence in man And Ephesio. ij. sayeth Paul You are build on the foundation of the Apostles and prophets/ that is on the word which they preached/ christ being/ saith he/ the head corner stone/ in whom every byldinge coupled together groweth up in to an holy temple in the lord/ in whom also ye are build together and made an habitation for God in the spirit. And Peter in the second of his first pistle bildeth us on Christ/ contrary unto the Pope which buildeth us on him self. Hell gates shall not prevail against it/ that is to say/ against the congregation that is build upon Christ's faith and upon God's word. Now were the Pope the rock/ hell gates could not prevail against him. For the house could not stand if the rock and foundation where on it is build did perish: but the contrary see we in our Popes. For hell gates have prevailed against them many hundred years/ and have swallowed them up: if God's word be true & the stories that are written of them: ye or if it be true that we see with our yes. I will give the the keys of heaven saith Christ/ and not I give. And john. xx. after the resurrection paid it and gave the keys to them all indifferently. What soever thou bindest on earth/ it shallbe bound in heaven/ and what soever thou lousest on earth it shallbe loused in heaven. Of this text maketh the Pope what he will/ and expoundeth it contrary to all the scripture/ contrary to Christ's practysinge/ and the Apostles/ and all the prophets. * Now the scripture giveth record to himself and ever expoundeth itself by an other open text. If the Pope then can not bring for his exposition the practysinge of Christ or of the Apostles and prophets or an open text/ then is his exposition false doctrine. 
That exposition is false which is against the epen scripture or against the practising of christ and of his apostles..  Christ expoundeth himself. Mathei. xviij. saying: If thy brother sin against the rebuke him betwixt him and the alone. If he here the thou hast won thy brother: but if he here the not then take with the one or two & so forth as it standeth in the text he concludeth saying to them all what so ever ye bind in earth it shallbe bound in heaven and what soever ye louse on earth it shallbe loused in heaven. Where binding is but to rebuke them that sin and loosing to forgive them that repent. And john. xx. Whose sins ye forgive they are forgiven and whose sins ye hold they are holden. And Paul j Corinthiorum. u bindeth/ and two Corinthiorun. ij. looseth after the same manner.  
Also this binding and loosing is one power/ and as he bindeth so looseth he: 
Binding and lowsinge is one power.  ye and bindeth first year he can lose. For who can loose that is not bound. Now what so ever Peter bindeth or his successor (as he willbe called and is not/ but in dead the very successor of Satan) is not so to be understand/ that Peter or the Pope hath power to command a man to be in deadly sin or to be damned or to go in to hell saying: be thou in deadly sin/ be thou damned/ go thou to hell/ go thou to purgatory. For that exposition is contrary to the everlasting testament that God hath made unto us in Christ. He sent his son Christ to loose us from sin and damnation and hell/ and that to testify unto the world sent he his disciples Acts. j Paul also hath no power to destroy/ but to edify two Corithiorum. x. and xiij How can Christ give his disciples power against himself and against his everlasting testament? Can he send them to preach salvation and give them power to damn whom they lust? What mercy and profit have we in Christ's death and in his Gospel/ if the Pope which passeth all men in wickedness hath power to send whom he will to hell/ and to damn whom he lusteth? we had them no cause/ to call him 
What jesus signifieth.  jesus/ that is to say saver: but might of right call him destroy ar. Wherefore then this binding is to be understand as Christ interpreteth it in the places above rehearsed and as the Apostles practised it 
What byndinge meaneth  and is nothing but to rebuke men of their sins by preaching the law. A man must first sin against God's law year the Pope can bind him: ye and a man must first sin against God's law year he need to fear the Pope's curse. 
What cursing meaneth.  For cursing and binding are both one and * no thing save to rebuke a man of his sins by God's law. It followeth also then that the loosing is of like manner/ and is no thing 〈◊〉 forgevinge of sin to them that repent thorough preaching of the promises which God hath made in Christ in whom only we have all forgevenes of sins/ 
What low sing meaneth.  as christ interpreteth it and as the Apostles and prophets practised it. So is it a false power that the pope taketh on him to louse God's laws/ as to give a man licence to put away his wife to whom God hath bound him/ and to bind them to chastity which God commandeth to marry/ that is to weet them that burn and can not live chaste. It is also a false power to bind that which Gods word maketh free/ making sin in the creatures which God hath made for man's use.  

☞  The Pope which so fast lowses and purgeth in purgatory/ can not with all the low sings and purgations that he hath either louse or purge our appetites and lust and rebellion that is in us against the law of God And yet the purging of them is the right purgatory. If he can not purge them that are a live/ where with purgeth he them/ that are deed? * The Apostles knew no other ways to purge/ but thorough preaching Gods word which word only is that that purgeth the heart/ as thou mayst see John xv. You are pure/ saith christ/ thorough the word. Now the Pope preacheth not to them whom the fain to lie in purgatory/ no more them he doth to us that are alive. How then purgeth he them? 
The Pope is Robin goodfelow.  The Pope is kin to Robin goodfellow which sweepeth the house/ washeth the dishes and purgeth all by night. But when day cometh there is no thing found clean.  
Some man will say the Pope bindeth them not/ they bind themselves. I answare he that bindeth himself to the pope and had liefer have his life & soul ruled by the Pope's will then by the will of God & by the Pope's word then by the word of god/ is a fool. And he that had liefer be bond then fire is not wise. And he that will not abide in the freedom wherein Christ hath set us/ is also mad. And he that maketh deadly sin where none is and seeketh causes of hatred between him and God is not in his right wits. Further more no man can bind himself further than he hath power over himself. He that is under the power of another man can not bind himself without licence/ as son/ daughter/ wife/ servant and subject. Neither canst thou give God that which is not in thy power. chastity canst thou not give God further than God dareth it thee/ if thou can not live chaste thou art bound to marry or to be damned. Last of all for what purpose thou bindest thyself must be seen. If thou do it to obtain thereby that which Christ hath purchased for the freely/ so art thou an infidel and hast no part with Christ and so forth. If thou wilt see more of this matter look in Deuteronomion and there shalt thou find it more largely entreaded  
Take an other ensample of there false expounding the scripture. Christ saith Mathei. twenty-three. 
another example.  The scribes and the Pharisees sit on Moses' seat/ what soever they bid you observe/ that observe and do: but after their works do not. Loo say our sophisters or hypocrites/ live we never so abominably/ yet is our authority never the less. Do as we teach therefore (say they) and not as we do. And yet Christ saith they sit on Moses seat/ that is as long as they teach Moses do as they teach. For the law of Moses is the law of God. But for their own traditions and false doctrine Christ rebuked them and disobeyed them and taught other to be ware of their leven. So if our Pharisees sit on Christ's seat and preach him/ we aught to hear them: but when they sit on their own seat/ then aught we to beware as well of their pestilent doctrine as of their abominable living.  
Like wise where they find mention made of a sword/ they turn it unto the pope's power. The disciples said unto Christ Luke xxij. Loo here be two swords. And Christ answered two is enough. Loo/ say they the Pope hath two swords/ the spiritual sword and the temporal sword. And therefore is it lawful for him to fight and make war.  
Christ a little before he went to his passion/ axed his disciples saying: when I sent you out without all provision lacked ye any thing. And they said nay. And he answered/ but now let him that hath a walet take it with him and he that hath a scrip like wise/ & let him that hath never a sword cell his cote and by one: As who should say/ it shall go otherwise now then then. Then ye went forth in faith of my word and my father's promises and it fed you and made provision for you and was your sword and shield and defender: but now it shall go as thou readest Zacharias. xiii. I will smite the shepherd and the sheep of the flock shallbe scattered. Now shall my father leave me in the hands of the wicked & ye also shall be forsaken and destitute of faith/ & shall trust in yourselves & in your own provision & in your own defence. Christ gave no commandment/ but prophesied what should happen. And they because they understood him not/ answered here are two swords. And Christ to make an end of such babyling answered two is enough. For if he had commanded every man to by a sword/ how had two been enough? Also if two were enough/ and pertained to the Pope only/ why are they all commanded to byevery man a sword? By the sword therefore Christ prophesied that they should be left unto their own defence. And two swords were enough: ye never a one had been enough. For if every one of them had had ten swords they would have fled yer midnight.  
In the same chapter of Luke not twelve lines from the foresaid text. The disciples even at the last supper axed who should be the greatest And Christ rebuked them and said it was an heathenish thing & there should be no such thing among them/ but that the greatest should be as the smallest/ and that to be great was to do service as Christ did. But this text because it is brighter than the son/ that they can make no sophistry of it/ therefore will they not hear it ner let other know it  
FOr as much now as thou partly seist the falsehood of our prelate's/ how all their study is to disceave us and to keep us in darkness/ to sit as Gods in our consciences and handle us at their pleasure and to lead us whether the lust: therefore/ I read thee/ gete the to God's word and thereby try all doctrine and against that receive nothing. Neither any exposition contrary unto the open texts/ neither contrary to the general articles of the faith/ neither contrary to the living and practising of Christ and of his Apostles. 
Father's fathers.  And when they cry father's fathers/ remember that it were the fathers that both blinded and rob the whole world and brought us in to this captivity where in these enforce to keep us still. Further more as they of the old time are fathers to us/ so shall these fowl monsters be fathers to them that come after us/ and the hypocrites that follow us will cry of these and of their doings fathers father's/ as these cry father's/ father's/ of them that are past. And as we feal our father's/ so did they that are passed feal their fathers: neither were there in the world any other fathers than such as we both see and feal this many hundred years/ as there decrees bear record and the stories and chronicles well testify. If God's word appeared any where they agreed all against it. When they had brought that a sleep/ then strove they one with another about their own traditions and one pope condemned another decrees and were some time two/ ye three pope's at once. And one bishop went to law with another and one cursed another for their own fantasies and such things as they had falsely gotten. And the greatest saints are they that most defended the liberties of the church (as they call it) which they falsely got with blyndinge kings/ neither had the world any rest this many hundred years for reforming of freres and monks and ceasing of schisms that were among our clergy. And as for the holy doctors as Augustine/ Hierom/ Cipriane/ Chresostomus and Bede/ will they not hear. If they wrote any thing negligently (as they were men) that draw they clean contrary to their meaning and thereof trihumphe they. Those doctors knew of none authority that one bishop should have above another/ neither thought or once dreamt that ever any such should be/ or of any such whispering or of pardons/ or scouring of purgatory/ as they have feigned.  

Miracles miracles.  And when they cry miracles miracles remember that God hath made an everlasting testament with us in Christ's blood/ against which we may receive no miracles no neither the preaching of Paul himself if he came again/ by his own teaching to the Galathiens/ neither yet the preaching of the angels of heaven. 
The woman of lenster was a solemn miracle  Wherefore either they are no miracles but they have feigned them (as is the miracle that saint Peter hallowed westmester) or else/ if there be miracles that confirm doctrine contrary to God's word/ then are they done of the devil (as the maid of ypswich and of kent) to prove us whether we will cleve fast to God's word and to desceave them that have no love to the truth of God's word ner lust to walk in his laws. 
The armour of the spiritualty.   
And for as much as they to disceave with all arm themselves against the with arguments and persuasions of fleshly wisdom/ with worldly similitudes with shadows/ with false allegories/ with false expositions of the scripture contrary unto the living and practising of Christ and the Apostles/ with lies and false miracles/ with false names/ doom ceremonies/ with disguising of hypocrisy/ with the authorities of the fathers and last of all with the violence of the temporal sword: 
The armure of a christian man is god's word and faith.  therefore do thou contrary wise arm thyself/ to defend the with all/ as Paul teacheth in the last chapter to the Ephesians Gird on the the sword of the spirit which is God's word and take to the the shield of faith/ which is not to believe a tale of Robin hood or Gestus Romanorum or of the chronicles/ but to believe God's word that lasteth ever.  
And when the Pope with his falsehood calengeth temporal authority above king and Emperor: set before the five and twenty Chapter of saint Matthew. Where Christ commaundteth Peter to put up his sword. And set before the Paul ij. Corin. x. Where he saith the weapons of our war are not carnal things but mighty in god to bring all understanding in captivity under the obedience of Christ/ that is/ the weapons are God's word and doctrine and not swords of iron and steel/ and set before the the doctrine of Christ and of his Apostles and their practice  
And when the Pope calengeth authority over his fellow Bisshopes and over all the congregation of Christ by succession of Peter set before the the first of the Acts where Peter for all his authority put no man in the room of judas/ but all the Apostles chose two indifferently and cast lots desiring God to temper them that the lot might fall on the most ablest. And Acts viii. the apostles sent Peter/ and in the xj call him to reckoning and to give accounts of that he hath done.  

☞  And when the Pope's law commandeth saying: though that the Pope live never so wekedly and draw with him thorough his evil ensample innumerable thousands unto hell/ yet se that no man presume to rebuke him/ for he is head over all and no man over him: set before the Galath. ij. Where Paul rebuketh Peter openly. And see how both to the Corinthians and also to the Galathiens he will have no superior but God's word and he that could teach better by God's word. And because when he rehearsed his preaching and his doings unto the high Apostles/ they could improve no thing/ therefore will he be equal with the best.  
And when the freres say/ they do more then their duty when they preach and more than they are 
Freres be not bound to preach  bound to: 
☜  to say our service are we bound (say they) and that is our duty and to preach is more than we are bound to. Set thou before the how that Christ's blood shedding hath bound us to love one another with all our might and to do the uttermost of our power one to another. And Paul sayeth i Corinth. ix. Woe be unto me if I preach not: ye woe is unto him that hath where with to help his neighbour and to make him better and do it not. If they think it more then their duty to preach Christ unto you then they think it more then their duty to pray that ye should come to the knowledge of Christ. And therefore it is no mervell though they take so great labour: ye and so great wages also to keep you still in darkness.  
And when they cry furiously hold the heretics unto the wall and if they will not revoke burn them without any more a do reason not with them/ it is an article condemned/ by the fathers. Set thou before the the saying of Peter. j Petri. iij. To all that axe you be ready to give an answer of the hope that is in you and that with meekness. The fathers of the jews and the bishops/ which had as great authority over them as ours have over us/ condemned Christ and his doctrine. If it be enough to say the fathers have condemned it then are the jews to be hold excused: ye they are yet in the right way and we in the false. But and if the jews be bound to look in the scripture and to see whether their fathers have done right or wrong/ them are we like wise bound to look in the scripture whether our fathers have done right or wrong/ and aught to believe no thing with out a reason of the scripture and authority of God's word.  
And of this manner defend thyself against all manner wekednes of our spirits/ armed all way with God's word and with a strong and a steadfast faith there unto. Without God's word do nothing. And to his word add nothing neither pull any thing there from/ as Moses' every where teacheth the. 
How god ought to be served.  Serve God in the spirit/ and thy neighbour with all outward service. 
☞  Serve God as he hath appointed the and not with thy good intent and good zeal. Remember Saul was cast away of God for ever for his good intent. God requireth obedience unto his word and abhorreth all good intents and good zeles which are without God's word. For they are nothing else then plain idolatry and worshepinge of false Gods. 
In Christ is rest of conscience only.   
And remember that Christ is the end of all thing. He only is our resting place and he is our peace. Ephesiorum second chapter. For as there is no salvation in any other name/ so is there no peace in any other name. Thou shalt never have rest in thy soul neither shall the worm of conscience ever cease to gnaw thine heart till thou come at Christ: till thou hear the glad tidings/ how that God for his sake hath forgiven the all freely. If thou trust in thy works there is no rest. Thou shalt think/ I have not done enough. Have I done it with so great love as I should do? Was I so glad in doing as I would be to receive help at my need? I have left this or that undone and such like. If thou trust in confession/ then shalt thou think. Have I told all? Have I told all the circumstances? Did I repent enough? Had I as great sorrow in my repentance for my sins as I had pleasure in doing them? Like wise in our holy pardons and pilgrimage/ gettest thou no rest. For thou seist that the very Gods themselves which cell their pardon so good cheap or some whiles give them freely for glory sake/ trust not therein themselves. The byld colleges and make perpetuites to be prayed for for ever and lad the lips of their beidmen or chaplains with so many masses and diriges and so long service/ that I have known of some that have bid the devil take their founder's souls for very impaciencye and weariness of so painful labour.  

Do good deeds and trust in Christ.  As pertaining to good deeds therefore/ do the best thou canst and desire God to give strength to do better daily/ but in Christ put thy trust and in the pardon and promises that God hath made the for his sake/ and on that rock build thine house and there devil. For there only shalt thou be sure from all storms and tempests and from all wily assaults of our wicked spirits which study with all falsehood to undermine us. And the God of all mercy give the grace so to do/ unto whom be glory for ever. Amen.   

¶ A compendious rehearsal of that which goeth before.  
I Have described unto you the obedience of children servantes/ wives and subjects. These iiij. orders are of Gods making and the rules thereof are God's word. He that keepeth them shallbe blessed: ye is blessed all ready and he that breaketh them shallbe cursed. If any person of impatiency or of a stubborn and rebellious mind withdraw himself from any of these/ and get him to any other order: let him not think thereby to avoid the vengeance of god in obeying rules and traditions of man's imagination. If thou polledst thine heed in the worshepe of thy father and breakest his commandments/ shouldest thou so escape? Or if thou payntedst thy master's image on a wall and stekedst up a candle before it/ shouldest thou there with make satisfaction/ for the breaking of his commandments. Or if thou wearest a blue rote in the worshepe of the king and brakest his laws shouldest thou so go quite? Let a man's wife make herself a sister of the charterhouse and answer her husband when he biddeth her hold her peace/ my brethren keep silence for me/ and se whether she shall so escape. And be thou sure God is more jealous over his commandments than man is over his or than any man is over his wife.  
Because we be blind/ God hath appointed in the scripture how we should serve him and please him. As pertaining unto his own person he is abundantly pleased when we believe his promises and holy testament which he hath made unto us in Christ/ and for the mercy which he there showed ●s/ love his commandments. All bodily service must be done to man in gods stead. We must give obedience/ honour/ tolle/ tribute/ custom/ and rent unto whom they belong. Then if thou have aught more to bestow/ give unto the poor which are left here in Christ's stead that we show mercy on them. If we keep the commandments of love then are we sure that we fulful the law in the sight of God and that our blessing shall be everlasting life. Now when we obey patiently and without grudging evil princes that oppress us and persecute us and be kind and merciful to them that are merciless to us and do the worst they can to us and so take all fortune patiently and kiss what so ever cross God layeth on our backs: them are we sure that we keep the commandment of love.  
I declared that God hath taken all vengeance in to his own hands/ and will avenge all onryght himself: either by the powers or officers which are appointed there to or else/ if they be negligent/ he will send his curses upon the transgressors and destroy them with his secret judgements. I showed also that whosoever avengeth himself is damned in the dead doing and falleth in to the hands of the temporal sword/ because he taketh the office of God upon him and robbeth God of his most high honour in that he will not patiently abide his judgement. I showed you of the authority of princes/ how they are in God's stead and how they may not be resisted do they never so evil/ they must be resarved unto the wrath of God. Never the later if they command to do evil we must then disobey and say we are other wise commaundet of God: but not to rise against them. They will kill us then sayest thou. Therefore/ I say is a christian called/ to suffer even the bitter death for his hopes sake and because he will do no evil. I showed also that the kings and rulers be they never so evil are yet a great gift of the goodness of god/ and defend us from a thousand things that we see not.  
I proved also that all men without exception are under the temporal sword/ what so ever names they give themselves. Because the priest is chosen out of the lay men/ to teach this obedience/ is that a lawful cause for him to disobey? Because he preacheth that the lay man should not steel/ is it therefore lawful for him to steel unpunished? Because thou teachest me that I may not kill/ or if I do the king must kill me again/ is it therefore lawful for the to kill and go free? Other whether is it rather meet that thou which art my guide to teach me the right way shouldest walk therein before me? The priests of the old law with their high Bisshope Aaron and all his successors/ though they were anointed by God's commandment and appointed to serve God in his temple and exempt from all offices and ministering of worldly matters/ were yet never the less under the temporal sword/ if they broke the laws. Christ saith to Peter/ all that take the sword/ shall perish by the sword. Here is none exception. Paul saith all souls must obey. Here is none exception. Paul himself is here not exempt. God saith Gene. ix. Who so ever sheddeth man's blood/ by man shall his blood be shed again. Here is none exception.  
Moare over Christ become poor to make other men rich/ and bond to make other fire. He left also with his disciples the law of love. Now love seeketh not her own profit: but her neighbours: love seeketh not her own freedom/ but becometh surety and bond to make her neighbour fire. 
The pope hath a law that none of his spirits may be surety.  Damned therefore are the spiritualty by all the laws of God/ which thorough falsehood and disguised hypocrisy have sought so great profit/ so great riches/ so great authority and so great liberties/ and have so bedgerd the lay and so brought them in subjection and bondage and so despice them/ that they have set up franchises in all towns and villages for whosoever robbeth/ morthereth or slayeth them/ and even for traitors unto the kings person also.  
I proved also that no king hath power to grant them such liberty: but are as well damned for their giving/ as they for their false purchasing. For as God giveth the father power over his children: even so giveth he him a commandment to execute it/ and not to suffer them to do wekedly unpunished but unto his damnation/ as thou mayst see by Hely the high priest etc. And as the master hath authority over his servants: even so hath he a commandment to govern them. And as the husband is heed over his wife: even so hath he commandment to rule her appetites and is damned if he suffer her to be an whore and a miss liver/ or submit himself to her and make her his heed. And even in like manner as god maketh the king heed over his realm even so giveth he him commandment to execute the laws upon all men indifferently. For the law is Gods and not the kings. The king is but a servant to execute the law of god and not to rule after his own imagination.  
I showed also that the law and the king are to be feared/ as things that were given in fire and in thunder and lightening and terrible signs. I showed the cause why rulers are evil and by what means we might obtain better. I showed also how wholesome those bitter medicines evil princes are to right Christian men.  
I declared how they which God hath made governors in the world ought to rule if they be christian. They aught to remember the they are heeds & arms/ to defend the body to minister peace health & wealth and even to save the body/ and that they have received their offices of god to minister & to do service unto their brethren. King subject/ Master servaunte/ are names in the world: but not in christ. In Christ we are all one & even brethren No man is his own but we are all Christ's servants bought with Christ's blood. Therefore ought no man to seek himself or his own profit: but Christ and his william. In Christ no man ruleth as a king his subjects or a master his servants: but serveth as one hand doth to another and as the hands do unto the feet and the feet to the hands/ as thou seist i Cori. xii. We also serve not as servants unto masters: but as they which are bought with Christ's blood serve Christ himself. We be here all servants unto Christ. For what so ever we do one to another in Christ's name that do we unto christ/ and the reward of that shall we receive of Christ. The king counteth his comens christ himself and therefore doth them service willingly seeking no more of them then is sufficient to maintain peace and unite and to defend the Realm. And they obey again willingly & lovingly as unto Christ. And of Christ every man seeketh his reward.  
I warned the judges that they take not an ensample how to minister their offices/ of our spiritualte/ which are bought and sold to do the will of Satan: but of the scripture whence they have their authority. Let that which is secret abide secret till God open it/ which is the judge of secrets. For it is more then a cruel thing to break up in to a man's heart and to compel him to put either soul or body in jeopardy or to shame him self. If Peter the great pillar for fear of death forsook his master/ ought we not to spare week consciences?  
I declared how the King ought to rid his realm from the wily tyranny of the hypocrites & to bring the hypocrites under his laws: ye & how he ought to be learned & to hear & to look upon the causes him self which he will punish & not to believe the hypocrites and to give them his sword to kill whom they will  
The king ought to count what he hath spent in the Pope's quarrel since he was king. The first voyage cost upon xiiij hundred thousand pounds. reckon since what hath be spent by see and land between us and french men and scots and then in tryhumphes and in Ambasiasies and what hath been sent out of the Realm secretly and all to maintain our holy father/ and I doubt not but that will surmount the some of xl or l hundred thousand pounds. For we had no cause to spend one penny but for our holy father. The king therefore ought to make them pay this money every farthing/ and fet it out of their miters/ croses/ shrines and all manner treasure of the church/ and pay it to his comens again not that only which the Cardinal and his bishops compelled the comens to lend and made them swear with such an ensample of tyranny as was never before thought on: but also all that he hath gathered of them. Or else by the consent of the comens to keep it in store for the defence of the Realm. Ye the king ought to look in the chronicles what the pope's have done to kings in time past and make them restore it also/ And aught to take away from them their lands which they have gotten with their false prayers and restore it unto the right heirs again or with consent and advisement turn them unto the mayntening of the poor and bringing up of youth virtuously and to maintain necessary officers and ministers for to defend the comen wealth.  
If he will not do it: then ought the comens to take patience & to take it for God's scourge and to think that God hath blinded the king for their sins sake & commit their cause to God: And then shall God make a scourge for them & drive them out of his temple after his wonderful judgement.  
ON the other side I have also uttered the wekednes of the spiritualty/ the falsehood of the bishops & tuggulinge of the Pope/ & how they have disguised them selves/ borowinge some of their pomp of the jews & some of the gentiles/ & have with subtle wiles turned the obedience that should be given to God's ordinance unto themselves. And how they have put out Gods testament and God's truth and set up their own traditions and lies/ in which they have taught the people to believe & there by sit in their consciences as God/ and have by that means rob the world of lands and goods/ of peace and unite/ and of all temporal authority/ and have brought the people in to the ignorance of God and have heaped the wrath of God upon all realms and namely upon the kings. Whom they have robed (I speak not of worldly things only) but even of their very natural wits. They make them believe that they are most Christian/ when the live most abominably and will suffer no man in their Realms that believeth on Christ/ and that they are defenders of the faith/ when the burn the Gospel and promises of God/ out of which all faith springeth.  
I showed how they have ministered christ/ king and Emperor out of their rooms/ and how they have made them a several kingdom which the goat at the first in deceiving of princes/ and now hurt the whole scripture to prove that they have such authority of God. And jest the lay men should see how falsely the allege the places of the scripture/ is the greatest cause of this persecution.  

Confession.  They have feigned confession for the same purpose to stablish their kingdom with all. All secrets know they thereby. The Bysshope knoweth the confession of whom he lusteth thorough out all his dioses. You and his chancellor commandeth the ghostly father to deliver it written. The Pope/ his Cardinals and bishops know the confession of the Emperor kings and of all lords. And by confession they know all their captives. If any believe in Christ/ by confession they know him. Shrive thyself where thou wilt/ whether at sion charterhousse or at the observauntes thy confesson is known well enough. And thou/ if thou believe in Christ/ art waited upon. Wonderful are the things that thereby are wrought. The wife is feared and compelled to utter not her own only but also the secrets of her husband and the servaunte the secrets of his master. Besides that thorough confession the quench the faith of all the promises of God and take away the effect & virtue of all the sacraments of Christ  
They have also corrupt the saints lives with lies and feigned miracles and have put many things out of the sentence or great curse/ as raising of rent and fines & hyringe men out of their houses/ and what soever wekednes they themselves do and have put a great part of the stories and chronicles out of the way jest their falsehood should beseen. For there is no mischief or disorder/ whether it be in the temporal regiment or else in the spiritual where of they are not the chief causes and even the very fountain & springs & as we say/ the well heed so that it is impossible to preach against any mischief except thou begin at them or to set any reformation in the world except thou reform them first. Now are they indurate & tough as Pharaoh & will not bow unto any right way or order. And therefore persecute they God's word and the preachers thereof/ and on the other side lie await unto all princes and steer up all misheve in the world and send them to war and occupy their minds there with or with other voluptuousness/ lest they should have leisure to hear the word of God and to set an order in their realms.  
By them is all thing ministered and by them are all kings ruled: ye in every kings conscience sit they yet he be king and persuade every king what they lust and make them both to believe what they will & to do what they william. Neither can any king or any realm have rest for their businesses. Behold king Henry the fift whom they sent out for such a purpose as they sent out our kynke that now is. See how the Realm is inhabited. Axe where the goodly towns and their walls and the people that was wont to be in them are become & where the blood rial of the realm is become also. Turn thine eyes whither thou wilt & thou shalt see no thing prosperous but their soot polling. With that it is flowing water: ye & I trust it willbe shortly a full see.  
In all their doings though they pretend outwardly the honour of God or a comen wealth/ their intent and secret council is only to bring all under their power and to take out of the way whosoever letteth them or is to mighty for them. As when they send the princes to Jerusalem to conquer the holy land and to fight against the Turks. What so ever they pretend outwardly their secret intent is/ while the princes there conquer them more bysshoperikes/ to conquer their lands in the mean season with their false hypocrisy and to bring all under them/ which thou mayst easily perceive by that they will not let us know the saith of Christ. And when they are once on high/ then are they tyrants a above all tyrants/ whether they be turks or saracenes. How minister they proving of testaments? How causes of wedlock? or if any man die intestate? If a poor man die and leave his wife and half a dozen young children and but one cow to find them/ that will they have for a mortuary merciless: let come of wife and children what william. Ye let any thing be done against their pleasure and they w●ll interdict the whole Realm sparing no person.  
Read the chronicles of England (out of which yet they have put a great part of their wekednisse) and thou shalt find them all ways both tebellious & disobedient to the kings & also churlish & unthankful/ so that/ when all the realm gave the king some what to maintain him in his right/ they would not give a mite. consider the story of king john/ where I doubt not but they have put the best and fairest for themselves and the worst of king john/ For I suppose they make the chronicles themselves. Compare the doings there of holy church (as they ever call it) unto the learning of Christ and of his Apostles. Did not the legate of Rome assoil all the lords of the realm of their due obedience which they ought to the king by the ordinance of God? would he not have cursed the king with his solemn pomp/ because he would have done that office which God commandeth every king to do and wherefore God hath put the sword in every kings hand? that is to weet/ because king john would have punished a wicked clerk that had coynned false money The lay men that had not done half so great faults must die/ but the clerk must go scapfre. Scent not the Pope also unto the king of France remission of his sins to go and conquer king Ihons' realm. So now remission of sins cometh not by faith in the testament that God hath made in Christ's blood: but by fighting & murdering for the pope's pleasure. Last of all was not king john fain to deliver his crown unto the legate & to yield up his realm unto the Pope/ wherefore we pay Peter pennies. They might be called the polling pennies of false prophets well enough. They care not by what mischief the come by their purpose. War and conquering of lands is their hervest. The wekeder the people are the more they have the hypocrites in reverence/ the more they fear them and the more they believe in them. And they that conquer other men's lands/ when they die/ make them their heirs/ to be prayed fore for ever. Let there come one conquest more in the realm/ and thou shalt see them get yet as much more as they have (if they can keep down God's word that their iuggulinge come not to light) ye thou shalt see them take the realm hole in to their hands and crown one of themselves king thereof. And verily I see no other likelihood/ but that the land shallbe shortly conquered. The stars of the scripture promise us none other fortune/ in as much as we deny Christ with the weked jews and will not have him regne over us: but willbe still children of darkness under Antichrist and Antichristes possession/ burning the Gospel of Christ and defending a faith that may not stand with his holy testament.  
If any man shed blood in the church/ it shallbe interdicted/ till he have paid for the halowinge. If he be not able the parish must pay or else shall it stand all ways interdicted. They willbe avenged on them that never offended. Full well prophesied of them Paul in the second pistle to Timothe. iij. Some man will say/ wouldest thou that men should fight in the church unpunished? Nay but let the king ordain a punishment for them/ as he doth for them that fight in his palace and let not all the parish be troubled for one fault. And as for their halowinge is the iuggelinge of Antichrist. A Christian man is the temple of God and of the holy ghost/ and hallowed in Christ's blood. A Christian man is holy in himself by reason of the spirit that dwelleth in him and the place wherein he is/ is holy be reason of him/ whether he be in the field or town. A christian husband sanctifieth an unchristen wife and a christian wife an unchristen husband (as concerning the use of matrimony) saith Paul to the Corinthians. If now while we seek to be hallowed in Christ/ we are found unwholy and must be hallowed by the ground or place or walls/ then died Christ in vain. How be it antichrist must have where with to sit in men's consciences and to make them fear where is no fear and to rob them of their faith and to make them trust in that can not help them/ and to seek holiness of that which is not holy in itself.  
After that the old king of france was brought down out of Italy/ mark what pageants have be played and what are yet a playing to separate us from the Emperor (jest by the help or aid of us he should be able to recover his right of the Pope) and to couple us to the French men whose might the Pope ever abuseth to keep the Emperor from Italy. What prevaileth it for any king to marry his daughter or his son or to make any peace or good ordinance for the wealth of his Realm? For it shall no longer last than it is profitable to them. Their treason is so secret that the world can not perceive it. They dissimill those things which they are only cause of and simyll discord among themselves when they are most agreed. One shall hold this and another shall dispute the contrary: But the conclusion shallbe that most maintaineth their falsehood/ though God's word be never so contrary. What have they wrought in our days/ ye and what work the yet/ to the perpetual dishonour of the king and rebuke of the Realm and shame of all the nation in what so ever Realms they go?  
I uttered unto you partly the malicious blindness of the Bisshope of Rochester/ his iuggelinge his conveyenge/ his foxy wilenes/ his bo●epe/ his wresting/ renting and shameful abusing of the scripture/ his oratory and alleging of heretics and how he would make the Apostles auctors of blind ceremonies without signification contrary to their own doctrine/ & have set him for an ensample to judge all other by. What so ever thou art that readest this. I exhort the in Christ/ to compare his sermon and that which I have written and the scripture together & judge. There shalt thou find of our holy father's authority/ and what it is to be great and how to know the greatest.  
Then followeth the cause why lay men can not rule temporal offices which is the falsehood of the bishops. There shalt thou find of miracles and cerimonyes without signification/ of false anointing and dying signs and false names and how the spiritualty are disguised in falsehood/ and how they roll the people in darkness & do all thing in the latin tongue and of their petty pillage/ Their polling is like a soaking consumtion where in a man complaineth of feebleness and of fayntynes and wotteth not whence his disease cometh: it is like a pocke that fretteth inward and consumeth the very marrow of the bones.  
There sayst thou the cause why it is impossible for kings to come to the knowledge of the troth. For the spirits lay await for them and serve their appetites at all points and thorough confession by and cell and betray both them/ and all their true friends and lay beytes for them and never leave them till they have blinded them with their sophistry and have brought them in to their nets. And then when the king is captive they compel all the rest with violence of his sword. For if any man will not obey them be it right or wrong they city him/ suspend him and curse or excommunicate him. If he then obey not they deliver him to Pilate/ that is to say/ unto the temporal officers to destroy him. Last of all there findest thou the very cause of all persecution/ which is the preaching against hypocrisy.  
Then come we to the sacraments/ where thou sayst that the work of the sacrament saveth not/ but the faith in the promise which the sacrament signifieth justifieth us only. There hast thou that a priest is but a servant to teach only and what so ever he taketh upon him more then to preach and to minister the sacraments of Christ (which is also preaching) is falsehood.  
Then cometh how they juggle thorough doom ceremonies and how they make merchandise with feigned words/ penance/ a pena et a culpa/ satisfaction/ attrition/ character/ purgatory pyckepurse and how thorough confession they make the sacraments and all the promise of none effect or valve. There seist thou that absolving is but preaching the promises and cursing or excommunicating preaching the law/ and of their power/ and of their keys/ of false miracles and of praying to saints. There seist thou that ceremonies did not the miracles but faith: even as it was not Moses rod that did the miracles but Moses faith in the promise of God. Thou seist also that to have a faith where God hath not a promise is idolatry. And there also seist thou how the Pope exalteth himself above God and commandeth him to obey his tyranny. Last of all thou hast there that no man aught to preach but he that is called.  
Then followeth the belly brotherheed of monks and freres. For Christ hath deserved naught with them. For his sake gettest thou no favour. Thou must offer unto their belies and then the pray bitterly for the. There seist thou that Christ is the only cause: ye and all the cause why God doth aught for us and heareth our complaint. And there hast thou doctrine how to know and to be sure that thou art elect & hast God's spirit in the. And hast there learning to try the doctrine of our spirits.  
Then follow the four senses of the scripture of which three are no senses and the fourth that is to weet the literal sense which is the very sense hath the Pope taken to him self. It may have no other meaning then as it pleaseth his fatherhood. We must abide his interpretation. And as his bells tynke so must we think/ though it be impossible to gather any such meaning of the scripture. Then hast thou the very use of allegories and how they are nothing but ensamples borrowed of the scripture to express a text or an open conclusion of the scripture & as it were to paint it before thine eyes/ that thou mayst feal the meaning and the power of the scripture in thine heart. Then cometh the use of worldly similitudes/ and how they are false prophets which bring a worldly similitude for any other purpose/ save to express more plainly that which is contained in an open text. And so are they also which draw the scripture contrary to the open places and contrary to the ensample living and practising of Christ/ the Apostles and of the holy Prophets. And then finally hast thou of our holy father's power and of his keys and of his binding and excommunicating and of his cursing and blessing with ensamples of every thing.   

 

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

   

¶ The table of the book.  

AAron lv●j  
Absolution C  
Adversite is profitable xlvij  
antichrist is known by his deeds xiv  
antichrist turneth the roots upward xuj  
anointing is borrowed of the jews lxxiij  
annoyntinge/ Christ was anointed lxx  
anointing/ apostles were not annoin. lxxi  
annelinge cvij  
apostles were long weak twenty-three  
apostles who slew them and why lxxxi  
apostles had like authority lviij  
armour of a christian man cxlviij  
armour of the spritualte idem  
aristotle & scripture are contrary xvij  
aristotle xuj  
attrition xcviij  
allegories cxxix  
allegories the right use of them cxxxj  
allegories are no sense of scripture idem  
allegories prove no thing cxxxij  
allego. must be proved with an open text. idem  
allegories have destroyed the faith idem  
authority of the Pope is improved liiij  
authority that Christ gave his disciples cij  
authority of Paul's Gospel lxj  
authority of pe. successors is to preach. cxli●  
Badges lxxxiiij  
baptim lxxxix  
baptim lasteth ever C  
baptizing of bells cv  
belly is all to our spritualte cxxvi  
bedgers aught none to be lxxij  
bishops betray thorough confession cxi  
bishops divide all among them cv  
bishop. why they make them a god on earth. lx  
bishops have ministered both Christ/ king's and Emperor out of their rooms idem  
bishops how they bind (at the hand) xxxi  
bishops can not rule temporally and spiritually both lv  
bishops xxviij. xxxix  
bishop what it signifieth lxxi  
bisshooes will let no say man know what they do lxxiiij  
bishops that preach not are not of god lxxv  
bishops how soot they are lxxxvi  
bishops how they teach kings vi  
binding & lowsinge. cj cij.liiij.cxliij.ciiij  
blessing of bishops ciij  
blessing how the apostles blessed idem  
blessing what it meaneth xcij  
wha● blessing followeth the keeping of the law thirty  
borrowed speech cxxx  
bondage how to come out of it xluj  
Care of a Christian man x  
ceremonies are esteemed (at the hand) cvij  
ceremonies bring not the holy ghost cv  
coremo. did not the miracle but faith lxviij  
ceremo. what they signify should they tell. lxix  
doom ceremonies quench the faith idem  
chastising pertaineth unto all gods children ix  
christ was accused of insurrection xxj  
christ who slew him and why lxxxi  
christ is a traitor lxxxi  
children how they should be brought up. xlviij  
character xci  
a christian receiveth all of God xlix  
a christian can but suffer xlvi●  
christ prophesieth of antichrist ciij  
christ is our satisfaction xcix  
christ is a gift given to sinners cxxj  
christ is all cxxiiij. and cxxvij  
christ knoweth nothing worldly. cxxv  
to christ why we come not cxxij  
christ is the rock cxlij  
christ is the only rest of the conscience cl  
contrition xcviij  
coats are waxed holy xix  
confession tormenteth the conscience etc. lxxxiij  
narrow consciences lxxxv  
conjurations lxxvij  
confession cxj cxiiij.xxxix.xlij.lxxvij  
confession is put down among the greeks. xcvij  
confess to him whom thou hast offended. xcix  
counterfeited keys liiij  
confirmation cv  
conscience hath no rest but in Christ cl  
cross of Christ cxxviij  
curates wot not what a bible meaneth. xiii  
what curse followeth breaking of the law. thirty  
curse is to be feared cij  
to curse doth the pope command God ciiij  
they curse four times in the year lxxiiij  
how they curse in the marches of wales. ciiij  
cursing what it meaneth cxliiij  
¶ David v xxxi cxxxv  
devels have none of Paul's faith lxvij  
good deeds doth God look on cxxiij  
deeds of mercy which the ypocri. teach lxxxj  
dead declareth what a man is xliij  
dead fulfilleth the law before that world. xlij  
dead maketh feeling and certifieth the heart and justifieth before the world xcuj  
deacon what it is & his duty lxxij  
good deeds must we do but trust in christ. cl  
disorder of school doctrine xviij  
dispense to keep whores doth the pope. lxxiij  
disobedience is a spiritual thing xxix  
doctrine of Christ is peaceable xxiv  
doctors are innumera. one against a noth. xuj  
doctri. of the pope commandeth murder. twenty-three  
doctrine of the pope is bloody xxiv  
doctrine of God will God defend idem  
doctrine of hypocrites how to know cxxviij  
¶ Elect fall and why xii  
example of false expounding scripture. cxlv. cxlij  
¶ faith is tried iiij  
faith is the rote whence love springeth. lxv. xlij  
faith dryveth away devil's lxviij  
faith how Paul & james take it diversely lxvi  
faith is the rock cxlij  
false names lxxiij  
false similitudes xix  
false anointed lxx. lxxij  
false martyrs cxix  
false miracles cxuj  
false prophet & how to know him cxvij  
faith did the miracle & not the ceremony lxviij  
father and mother xxv  
faith without a promise is idolatry. cxiij  
father's/ father's cxlvij  
fear xxxvij  
first mass lxxvij  
flock of christ is a little flock xxij  
four senses of scripture cxxix  
freres lxxvij. ciij.cxlix  
free-will xxxv  
free chapel lxxvi  
¶ Gildas xi  
god destroyeth one wicked by another twenty-three  
gospel what it signifieth lxi  
god how he aught to be served cxlix  
god what thing he is xix  
god looketh on good deeds cxxiij  
gospel of paul lxi  
grace what it is cxv  
grace/ to know what increaseth it idem  
¶ hallowing of churches &ce. lxxvij  
heaven cometh by Christ xxxv  
hi●ronimus against bishops ci  
holy days xiii  
holy days how they came up lxxij  
husband how he should rule his wife xlix  
¶ joseph v  
judges what their duty is lij  
judges are warned idem  
judges thirty  
justifying what it meaneth xliij  
justifying of 〈◊〉 xc  
justifying of deeds xcvi  
judas whether he were a pressed xciiij  
¶ Reyes liij. liiij  
counterfeited keys liiij  
keys how peter practised them idem  
kings are down lxxxiij  
the king only aught to punish sin. lxxviij  
kings are captive lxxviij  
kings aught to know what they do. lxxix  
kings are the pope's hangmen lxxx  
kings how they aught to rule li. lxxviij  
the king was given in thunder xliiij  
kings are warned liij  
kings xxxi. xxxij  
kings have no power to give the spirits soeh liberties xxxiij. xxxiiij  
the king is a great benefit xxxiij  
kings have a judge lxxxvij  
kings have naught to do but to wait on the pope's pleasure xxxviij  
kings be sworn to the bishops cxi  
Lands why they were given to the spritualte lxxij  
law wherefore it serveth xliij  
laweyars lad hevy burdens lxxxiij  
lay can not rule and why lxvij  
latin destroyeth the faith cvij  
all in latin lxxiiij. ciiij  
law was given in thunder xliiij  
law he that loveth not hath no part with Christ cxxviij  
law of the king is God's law l●●i●  
law is our mark cxxvij  
law/ if we love it/ certifieth us that we are Gods sons idem  
leven liiij  
liberty xxij  
dying signs lxxiij  
literal sense proveth the allegory cxxij  
litera occidit/ the literal sense killeth is expound cxxxiij  
literal sense is spiritual cxxxiiij  
love to the law certifieth us that we are Gods sons cxxvij  
londlordes l  
love lasteth as long as christ is in us cxxv  
love fulfileth the law xlij  
love forgetteth herself & her profit cxxuj  
right lowsinge cij  
loosing what it meaneth cxliiij  
to love the law is righteousness cxxxiij  
lusts xxxij  
Marriage xxuj  
marriage do our spiritualty shame xxuj  
matrimony is no sacrament xc  
masters how they should rule l  
marrying of the children pertaineth to their elders xlix  
false martyrs cxix  
merits of saints ciij  
merits of Christ idem  
merits are sold idem  
mercy doth God love and hypocrites sacrifice cxxj  
miracles xxxuj. cxu.cxuj  
miracles miracles cxlvij  
miters lxxiij  
miracles why they are false xlv  
true miracles cxv  
mortuaries lxxuj  
money bindeth not a christian man cxxv  
No cxxxv  
net liiij  
necverse xxxiiij  
Observauntes testament lxix  
offerings how they came up lxxij  
offerings lxxuj  
offerings cause miracles cxviij  
orders cxlj  
order of teaching xvij  
one order is holier than another xix  
order of reading doctors xxiv  
oaths unlawful lxxviij  
oil where with the apostles were annoin. lxxj  
Paul how he proveth his auctori. lxi. lviij  
patience is a christian man's fighting vi  
parish priest lxxvij  
Paul is greater than the high Apostles and then Peter▪ lviij  
person xv. lxxvij  
pardoner lxxvij. cxlij  
peter chief of the apostles what it mean. lxiij  
peter went never to school at the arches lxxv  
petty pillage lxxvi  
penance xciiij  
pena culpa ciij  
pain taking cviij. cix.cx  
perpetuites lxxxij  
pistles of paul are gospel lx  
places are holier one than another xix  
poetry is good divinity cxxxiij  
pope xxxviij  
pope's power is improved xxxix  
pope dispenseth to keep whores lxxiij  
pope forbiddeth matrimony idem  
pope (at the hand) cxliiij  
pope hath one kingdom more them god. lxxv  
poleaxes lxxxviij  
pope is robin good fellow cxlv  
pope calengenth power over god ci  
pope bindeth angels idem  
pope how he reigneth under Christ ciij  
pope is mightier than god idem  
pope is mercifuller than god idem  
pope selleth Christ's merits idem  
pope commandeth god to curse ciiij  
pope's commandments are more feared then Gods lxviij  
pope is likened to ham cxxxvi  
pope persecuteth ij  
papists will to heaven by away of their own making cxxxvi  
philosophy xuj  
prayer helpeth not his master lxxxij  
prayer was not sold in old time lxxxij  
prayer breaketh god's commandment. lxxxiij  
prayer of fayeh doth miracles cvi  
prayer/ what men aught to pray cxvij  
prayer cxxij  
to pray doth not money bind cxxv  
prayer of the spir. what it taketh away. cxxix.  
praying to saints cxlij  
preachers are one contrary to another xv  
prelate's/ how they succeed Peter lxxxv  
prelate's never taught to obey god lxxxv  
preaching absolveth from sin liiij  
prelate's why they are weked xliiij  
priests disgise them with the passion lxix  
priest what he should do & have lxxij  
prelate's/ how craftily they move war. lxxv  
prelate's/ keep kings low idem  
prelate's are faithless lxxxvi  
prelate's swear by their honour cxxxv  
prelate's work secretly lxxxvi  
prelate's are clothed in red lxxxviij  
presbyter xci  
priests should not be anointed idem  
priest/ what is his office idem  
priest/ what maketh the priest xciij  
priest is to say an elder lxxi  
preaching was the authority that Christ gave his apostles lix  
preacher that is sent/ how to know him cxij  
priests understand no latin xiv  
preachers/ why they are not believed xiii  
privey tithes lxxuj  
promises do all and fight for us iiij  
prosperity is a curse seven  
promises comfort x  
prophets who slew them and why lxxxi  
professing lxxvij  
promises lawful may not be broken lv  
promises unlawful aught to be broken idem  
promises justify xliiij  
Prophecy of Christ is fulfilled lxix  
prophecy of Christ must be fulfilled lxx  
promises are put out or levended Ciiij  
promises of the sacrament justify lxxxix  
promise is all (at the hand) Cviij  
promise is left out Cviij  
protestation of the auctor Cxiiij  
false prophets what they seek cxlij  
purgatory lxxxij. and xlij.  
putting on of hands xciiij & cvi  
purgatory is the pope's creature ci  
purgatory purgeth all cxxix  
¶ Questions lxxix  
¶ Repentance cometh by preaching. liiij  
repentance xciiij  
repentance is signified by baptim idem  
they that repent are received xii  
reason blind is the spiritualtes guider xcvij  
a righteous is a sinner in the law xlviij  
righteousness cxxxiij  
rochester lvi. lxi.lxiij.lxv  
rulers are gods gift xliiij  
ruben cxxxv  
rulers why they are evil xliiij  
evil rulers are a sign of god's wrath xlv  
¶ Saints are prayed to & prayed for lxxxij  
satisfaction is made to man lxx  
satisfaction makers to god are damned lxxij  
sacrament of Christ's body & blood lxxxix  
sacerdos xci  
sacrament idem  
satisfaction xcix  
sacraments how they justify xc  
our satisfaction to god is christ xcix  
sacra. how tho know the true from the false. cxiij  
saints are but ensamples cxviij  
sacra. of god preach gods word cv  
sacra. of the pope are doom idem  
salvation is with in us cx  
scripture how it is falsely expound. cxlij. cxlv  
false doctrine & school divinity. lxxxi. cxxxviij  
school doctrine corrupteth youth lxxxi  
scripture hath but one sense cxxix  
scripture what to seek there in cxxxv  
scripture thou must not see till thou be corrupt with sophistry xviij  
scala celi lxxxij  
scripture the right way to underdonde lxxv  
scripture aught to be in the mother tongue xii  
scripture trieth all doctrine xuj  
scripture must be sherched xiii  
scripture pertaineth to all men lxxx  
scrip. why it may not be in english lxij  
servants xxviij  
sentuaries xxxiiij  
sects cxli  
shaven only willbe spiritual lxxix  
shaving is borrowed of the heathen lxxiij  
sheringe what it signifieth lxxv  
shrift xcvi  
sin is the best merchaundice that is ciij  
sins to know they are forgiven. cvij  
dying signs lxxiij  
sins are loosed thorough preaching liiij  
false similitudes xix  
sinner is righteous in Christ xlviij  
sinners are we all but there is difference. cxxx●  
similitude without scripture betokeneth a false prophet cxxxvij  
similitude cxxxvij  
similitudes make no faith idem  
similitudes are no good arguments. cxxxviij  
sofraganes cv  
sophisters cxxxiij  
spiritual law lxxvij  
spiritualty ever winne some what. cxxix lxxxv  
spirit never taught to obey gods ordina. idem  
spirit. so teach that no man is learned lxxix  
spirit. officers what is their duty lxiiij  
spirit. take servants from their masters xxviij  
spirit willbe holier than the lay xcii  
spirit. aught to obey the temporal sword. xxxi  
spirit. take great wages & teach not xiii  
spirit. pray not that we may come to the knowledge of Christ cxvij  
spirit. sing when other weep cxxix  
¶ Temporal sword xxxi  
testament lxxvi  
tempting of god cxxxix  
tyrants can not do what they will ix  
tithes are not gods comaundment lxxij  
tithes lxxvi  
totquot lxxv  
tribulation is our baptism seven  
tribulation is a blessing idem  
tribulation is god's gift idem  
tri. certifieth us that we are chosen viii  
tropological sophisters cxxxiij  
trouble followeth true preaching xxij  
¶ Vengeance pertaineth to the officer. lxxvij  
vengeance or wreak xi thirty  
vicar xv. lxxvij  
voloinge cvij  
¶ Wedlock xc  
weak should be taught cxvij  
wisdom of the serpent vi  
wisdom of man maketh no faith cxxxvij  
word of god maketh faith idem  
wisdom of man is idolatry xix  
word of god must be persecuted ij  
word of god fighteth against hypocrites iij  
word of god is not cause of evil twenty-three  
word of God should judge doctrines. lxxxvij  
worldly wisdom xxxv  
word of god pertaineth to all men lxxxvi  
worshepinge of saints cxix cxv  
work with out a promise saveth not cvij  
works cviij cix cx  
¶ hypocrites/ by what craft they fight against God's word iij  
hypocrisy/ twitch not that scab lxxxvij  
hypocrites/ how they bind & louse lxxxi  
hypocrites love sacrifice & offerings cxxi    

¶ The faults of printing.  
The xviij/ leaf/ first side twenty line/ for the text/ read the circumstances of the text. le. xx/ sy. ij/ lie. seven/ report/ red record le. thirty/ sy. ij/ lie. xxix/ deutr. xxij/ red. xxxij: le. xlvi●. sy. ij/ lie. xix/ lane/ red. law. le. lxi/ sy. ij. lie. iiij/ remaunt/ red. remnant. le. lxij/ sy. i/ lie. thirty/ ingle/ red juggle. le. lxxi/ sy. i/ lie. xviij/ wust/ red. must. le. xcij/ sy. ij/ lie. vi/ pharishes/ red. parishes le. xcix/ sy. i/ lie. the last/ god had/ red. god hath le. cx/ sy. ij/ lie. xx/ thus read the text. As God thorough preaching of faith doth purge and justify the heart/ even so thorough working of deeds doth he purge and justify the membres/ making us perfect both in body and soul after the likeness of Christ. Le. cxxx/ sy. i/ lie. x/ red. let the see rise as high as he william.  
le. cxxxi/ sy. i/ lie. xx/ not sense/ red. no sense. le. cxli/ sy. i/ lie. iij/ long for them/ put there to and the law is our work.   

¶ At Marlborow in the land of Hesse The second day of October. Anno. M. CCCCC.xxviij/ by me Hans luft.